[
{"content": "An exhortation to prayer, ordered by the king's majesty and his clergy, to be read to the people in every church before processions.\n\nA Lenten litany with suffrages to be recited or sung during the processions.\n\nFOR ASMUCH as prayer is the true means ordained by Almighty God, and taught us plainly in his holy word, whereby not only we may, but also by God's holy commandment are bound to have a recourse and refuge for help and aid of Almighty God our heavenly Father, not only in all our necessities and tribulations of this world, but also universally in all our affairs and businesses, whatever shall fall unto us, or whatever thing we shall undertake or take in hand. And forasmuch also as our Father in heaven, of his mere mercy and infinite goodness, grants us his ear in prayer..Goodness has bound himself by his own free promise, and has certified us of this through his own son, our only savior and lord, Jesus Christ, in his gospel, that whatever we ask of him, we shall receive, provided we ask for such things and in the right way. For these reasons, good Christian people, being grounded upon the firm foundation of God's holy and blessed word, which cannot deceive us, we are here assembled at this time to make our common prayer to our heavenly father. But now, good Christian people, in order to obtain and enjoy his gracious promise of aid, comfort, and consolation in all our affairs and necessities, there are two things concerning prayer that we must learn. The first is to know for what things we ought to make our requests and petitions in our prayer. The second is to learn in what way we should make our prayer, so that it may be acceptably heard and graciously granted by our heavenly father..We ought to ask of our heavenly father instantly his holy and blessed spirit, godly wisdom, faith, charity, and to fear and dread him, and that his holy name be glorified in all things, everywhere throughout the whole world, so that his kingdom may come to us. That is, that here he may reign in us, by the faith of his well-beloved son, our savior Jesus Christ, and after this life also reign in us and over us eternally in glory.\n\nWe ought to pray that his blessed will be fulfilled here in this world in relation to our mortal creatures, as it is of his immortal angels and of all the holy company of the heavenly spirits. We must pray for our daily bread, that is, for our necessary food and sustenance for both body and soul. For the body, as meat, drink, and necessary apparel, peace, health, and whatever God knows to be necessary for the benefit and conservation..Of the same, that we may do to our Lord God true service therewith, every man in his state and vocation, whereunto God hath called him. Of the soul, as the word of God, and the true knowledge of the same, the living bread of the blessed body of our Savior Jesus Christ, the holy and sacred cup of the precious and blessed blood, which was shed for us upon the Cross, to purchase us pardon and forgiveness of our sins. Furthermore, we must pray for the forgiveness of our sins, that our heavenly Father will be merciful unto us, and forgive us our sins..Both many and great are the ways we offend against his infinite goodness, as we forgive the offenses of those who offend us, however great they may appear to us. In comparison, the offenses we commit against God are both few and small. We must pray that our heavenly Father does not lead us into temptation, for without his continuous aid and protection, we are weak and easily overcome. Our spiritual enemy is strong, violent, fierce, subtle, and exceedingly cruel. Therefore, we must continually pray, with all insistence, that in all his assaults we may be delivered by the mighty hand of our heavenly Father, from all..\"Finally, according to St. Paul's exhortation in his first epistle to Timothy, let us make our prayers and supplications, rendering and giving thanks for all men, and especially for kings, princes, and all others in chief dignity and high offices. Through their godly governance, their true faithful and diligent execution of justice and equity for all their subjects, may our heavenly Father be glorified, the commonwealth be daily promoted and increased, and may we all, who are their subjects, live in peace and quietness, with all godliness and virtue. May our Christian princes and heads be united and concordant.\".Among themselves, ever calling upon their heavenly Father, who is the king of all kings, and the Lord of all lords, which shall judge without respect of person, according to every man's doing or works, at whose hand the weak shall take no wrong, nor the mighty may not by any power escape his just judgment. That our princes I say, thus calling upon their heavenly Father for grace, may ever in all their affairs be directed and governed by the holy spirit of God, and both rule and be ruled, by his holy fear, to their own endless joy, comfort, and consolation, and to their own everlasting salvation, through our savior Jesus Christ..And here specifically let us pray for our most dear and sovereign lord the king's majesty, who not only studies and cares daily and hourly for our prosperity and wealth, but also spares not, ready at all times to endanger himself for the tender love and fatherly zeal he bears towards this his realm and its subjects. Who at this present time has taken upon himself the great and dangerous affairs of war. Let us pray that it may please Almighty God, Lord of hosts, in whose hands is only wealth and victory, mercifully to assist..him, sending his holy angel to be his succor, keeper, & defender from all adversaries, and from all evils. Let us pray for our brethren who dedicate themselves to battle for God's cause and our defense, that God may grant them prosperous success, to our comfort, and the increase of His glory. Let us pray for ourselves who remain at home, that Almighty God defend us from sin, sickness, death, and all other adversities of body and soul.\n\nThe second thing to be learned, concerning prayer, is to know how we shall make true prayer, so that it may be graciously heard, and mercyfully granted by our heavenly Father..First of all, we must, upon consideration of our heavenly Father's mercy and goodness towards us, and of his everlasting truth and free promise made to us in his own holy word, conceive a full assurance and trust: and that without wavering or doubtful misgivings, either in his truth, his goodness, or in his almighty power. Certainly assuring ourselves that both of his omnipotence, he may do whatever pleases his goodness, and also for his infinite goodness and fatherly affection towards us, that he will both here and grant all our lawful and godly requests, after that measure, sort, and degree, as he of his infinite and incomprehensible wisdom knows the thing to be most meet, most convenient, and beneficial both for his own glory and honor, and for the profit, benefit, and commodity of us his children..Furthermore, it is necessary that our prayer be acceptable to our heavenly Father that we have charity and brotherly love towards neighbor and towards all our fellow Christians. Christ Himself teaches us, saying, \"When you stand to pray, forgive, if you have any grudge against anyone; so your Father in heaven may forgive you\" (Matthew 6:14-15). It is a true saying that Saint Augustine says, \"There is no good fruit, no good deed, no good work, which springs not from the root of charity.\" Saint Paul teaches plainly that where charity is lacking, nothing can help us..And moreouer we must in our prayer, be ware of vayne glory and prayse of man, outwardly shewing a great pretence of ho\u2223lynes, and being vayne of true godlynes inwardly, onely to haue the commendation of men before the world. for if we so do, we shall lose the reward and be\u2223nefit of our prayer, as our saui\u2223our CHRIST saieth his owne selfe. We must take hede also, that we thincke not the vertue.Prayer consists of multiplying many words without faith and godly devotion, thinking as the heathen do, that for our many words or much speaking, we shall be heard by our heavenly father. Whoever thinks so deceives himself. God does not regard the sweet sound of our voice nor the great number of our words, but the earnest ferventness and true faith of our hearts. Finally, we must beware in our prayer of that common pestilent infection and venomous poison of all good prayer, namely, when our mouth prays and our hearts do not. Of this the prophet Esaias says:.\"Complains sore. And our Savior in St. Matthew's gospel reprimands the Pharisees for this, saying: \"Hypocrites! Isaiah the prophet prophesied well about you when he said: 'This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines the commandments of men.' (Isaiah 29:13) That is, they speak with their tongues and lips the words of prayer, but in their hearts, they mean nothing less than what they speak. The goodness of the prayer lies only in the outward speaking of the word, not in the inward, true and faithful request of the heart.\" Therefore, may your hearts and lips be united in: \".It is very convenient and acceptable to God that you use your private prayer in your mother tongue, so that you, understanding what you ask of God, may more earnestly and fervently desire the same, your hearts and minds agreeing to your mouth and words. Therefore, let us eschew (good people) in our prayers all the aforementioned vices, for else we shall not obtain our petitions and requests, but rather we shall highly displease God and greatly offend him. Therefore, good Christian brethren, seeing we are come together to pray, let us do it according to our bounden duty, and as it ought to be done. Let us..vs pray with a faithful heart and a assured confidence in our heavenly Father's infinite mercy, grace, and goodness? Let us make our prayers, being in love and charity with all and every one of our neighbors, having in our heart an earnest request and desire of those godly benefits which are appointed in God's word, that we should pray for, and yet not prescribing to God either the time, place, measure, or degree of his gracious benefits, but committing our selves to his blessed will and pleasure, receiving in good worth, and with thanksgiving, whatsoever, and whensoever, it shall please his gracious goodness..Let him bestow his gracious gifts upon us. Let us also furnish and beautify this our prayer, so that it may please God the better and delight the ears of our heavenly Father. With fasting and holy abstinence, not only from all voluptuous living in delightful food, and from all excesses of meat and drink, but also to chastise and subdue the sinful lusts of the body, to make it bow and ready to obey the spiritual motions of the Holy Ghost. Let us also furnish it with alms-giving and the works of mercy. For prayer is good and acceptable to God when it is accompanied by alms-giving and the works of mercy..as the holy man Thobye says, using the virtues previously mentioned and avoiding the aforementioned vices, our prayers will be of great value, as were the prayers of Hely, Daniele, and Moses, before our heavenly Father, and that, for our savior Jesus Christ's sake, who redeemed us with his precious blood, and sealed and signed us up for everlasting life. To whom we now and forever, with his Father and the Holy Ghost, be glory and honor without end.\n\nAMEN..These holy prayers and supplications following are set forth for the most fervent zeal of edifying and stirring devotion in all true faithful Christian hearts. It is considered convenient in this common prayer of procession to have it set forth and used in the vulgar tongue, to stir the people to greater devotion. Each Christian should reverently use the same, to the honor and glory of Almighty God, and the profit of their own souls. And among the people, those who have voices and can read may read them quietly and softly to themselves, and those who cannot read, let them quietly and attentively give audience in the time of the said prayers, having their minds erect to Almighty God, and devoutly praying in their hearts the same petitions which enter in at their ears, so that with one heart and one accord, God may be glorified in His church..And it is to be remembered, that what is printed in black letters, is to be said or sung aloud and clearly by the priest, so that it may be understood by the hearers: And that which is in red, is to be answered quietly and devoutly by the choir.\n\nO God, the Father in heaven, have mercy upon us, miserable sinners.\nO God, the Father in heaven, have mercy upon us, miserable sinners.\nO God, the Son, redeemer of the world, have mercy upon us, miserable sinners.\nO God, the Son, redeemer of the world, have mercy upon us, miserable sinners.\nO God, the Holy Ghost, proceeding from the Father and the Son, have mercy upon us, miserable sinners.\nO God, the Holy Ghost, proceeding from the Father and the Son, have mercy upon us, miserable sinners.\nO holy, blessed, and glorious Trinity, one God, have mercy upon us, miserable sinners.\nO holy, blessed, and glorious Trinity, one God, have mercy upon us, miserable sinners..Saint Mary, Mother of God, pray for us.\nAll holy angels and archangels, and all blessed spirits, pray for us.\nAll holy patriarchs, prophets, apostles, martyrs, confessors, virgins, and all the blessed company of heaven, pray for us.\nRemember not, Lord, our offenses, nor the offenses of our forefathers; neither take thou vengeance on us for our sins, but spare us, good Lord. Spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us forever. Spare us, good Lord.\nFrom all evil and mischief, from sin, from the crafts and assaults of the devil, from thy wrath, and from everlasting damnation, good Lord, deliver us.\nFrom blindness of heart, from pride, vanity, and hypocrisy, from envy, hatred, and malice, and all uncharitableness, good Lord, deliver us.\nFrom fornication and all deadly sin, and from all the deceits of the world, the flesh, and the devil, good Lord, deliver us..From lightning and tempest, pestilence and famine, battle and murder, and sudden death, Good Lord deliver us.\nFrom all sedition and private conspiracy, from the tyranny of the bishop of Rome and all his detestable enormities, from all false doctrine and heresy, from hardness of heart and contempt of thy word and commandment, Good Lord deliver us.\nBy the mystery of thy holy incarnation, by thy holy nativity and circumcision, by thy baptism, fasting, and temptation, Good Lord deliver us.\nBy thy agony and bloody sweat, by thy cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, by the coming of the holy ghost,\nGood Lord deliver us.\nIn all time of our tribulation, in all time of our wealth, in the hour of death, in the day of judgment, Good Lord deliver us..We sinners do beseech you, O Lord God, and may it please you to rule and govern your holy church universally. We beseech you, good Lord.\n\nThat it may please you to keep Henry VIII, your servant and our king and governor, we beseech you, good Lord.\n\nThat it may please you to rule his heart in your faith, fear, and holiness, that he may ever have favor in you and ever seek your honor and glory, we beseech you, good Lord.\n\nThat it may please you to be his defender and keeper, granting him victory over all his enemies, we beseech you, good Lord.\n\nThat it may please you to keep and defend our noble queen Catherine, granting her increase of all godliness, honor, and children, we beseech you, good Lord.\n\nThat it may please you to keep and defend our noble prince Edward, and all the king's children, we beseech you, good Lord..That it may please You to illuminate all bishops, pastors, and ministers of the Church, with true knowledge and understanding of Your word, and that they may set it forth and show it accordingly, we beseech You, good Lord.\n\nThat it may please You to endue the Lords of the Council, and all the nobility, with grace, wisdom, and understanding, We beseech You, good Lord.\n\nThat it may please You to bless and keep the magistrates, giving them grace to execute justice, and to maintain truth, We beseech You, good Lord.\n\nThat it may please You to bless and keep all Your people, We beseech You, good Lord.\n\nThat it may please You to give to all nations unity, peace, and concord, we beseech You, good Lord.\n\nThat it may please You to give us a heart, to love and fear You, and diligently to live according to Your commandments, We beseech You, good Lord..That it may please You to give all Your people an increase of grace, to humbly receive Your word, and to receive it with pure affection, and to bring forth the fruits of the spirit, we beseech You, good Lord.\n\nThat it may please You to bring those who have erred and are deceived into the way of truth, we beseech You, good Lord.\n\nThat it may please You to strengthen those who stand, and to comfort and help the weak-hearted, and to raise up those who fall, and finally to defeat Satan under our feet. We beseech You, good Lord.\n\nThat it may please You to succor and help all who are in danger, necessity, and tribulation, We beseech You, good Lord.\n\nThat it may please You to preserve all who travel by land or by water, all women in labor, all sick persons and young children, and to show Your pity upon all prisoners and captives, We beseech You, good Lord..That it may please you to defend and provide for fatherless children and widows, and all that are desolate and oppressed, we beseech you, good lord.\nThat it may please you to have mercy on all men. We beseech you, good lord.\nThat it may please you to forgive our enemies, persecutors, and slanderers, and to turn their hearts, We beseech you, good lord.\nThat it may please you to give to us the fruitful blessings of the earth, so that in due time we may enjoy them and preserve them: We beseech you, good lord.\nThat it may please you to give us true repentance, to forgive us all our sins, negligences, and ignorance, and to endue us with the grace of your holy spirit, to amend our lives according to your holy word, We beseech you, good lord.\nSon of God, we beseech you.\nSon of God, we beseech you.\nO Lamb of God, who takes away the sins of the world, grant us your peace..Our loving God, who taketh away the sins of the world, have mercy on us.\nO Christ, hear us.\nO Christ, we are yours.\nLord, have mercy on us.\nChrist, have mercy on us.\nLord, have mercy on us.\nOur Father, who art in heaven, with the rest of the Our Father.\nAnd lead us not into temptation.\nBut deliver us from evil. Amen.\n\nThe versicle.\nLord, deal not with us after our sins.\nThe answer.\nNeither reward us according to our iniquities.\n\nLet us pray.\nO God, merciful Father, who despises not the sighing of a contrite heart, nor the desire of those who are sorrowful, mercifully assist our prayers, that we make before Thee in all our troubles and adversities, whensoever they oppress us.\nAnd graciously hear us, that those evils, which the craft and subtlety of the devil or man work against us, may be brought to naught, and by the providence of Thy goodness, they may be dispersed..that we your servants, being unhharmed by any persecutions, may forever give thanks to you in your holy church, through Jesus Christ our Lord.\nO Lord, arise, help us, and deliver us for your honor.\nO God, we have heard with our ears, and our fathers have declared to us the noble works that you did in their days, and in the old time before them.\nO Lord, arise, help us, and deliver us for your name's sake.\nPraise be to the Father, the Son, and to the Holy Ghost, as it has been from the beginning, is, and shall be world without end. Amen.\nProtect us from our enemies, O Christ.\nLook graciously upon our afflictions.\nHave pity on the sorrow of our heart.\nForgive the sins of your people.\nHear us favorably with mercy.\nO Son of David, have mercy upon us.\nBoth now and forever vouchsafe to hear us, Christ.\nLook graciously upon us, O Christ, Hear us graciously, O Lord Christ.\nThe versicle.\nO Lord, let your mercy be shown upon us.\nThe answer..As we put our trust in thee, O God.\nLet us pray.\nWe humbly beseech thee, O Father, mercifully to look upon our infirmities, and for the glory of thy name's sake, turn from us all those evils that we most righteously have deserved. Grant this, O Lord God, for our mediator and advocate, Jesus Christ's sake. Amen.\nO God, whose nature and property is ever to have mercy, and to forgive, receive our humble petition, and though we be tied and bound with the chain of our sins: yet let the pitifulness of thy great mercy loose us, for the honor of Jesus Christ's sake, our mediator and advocate. Amen.\nAlmighty and ever living God, who only workest great marvels, send down upon our bishops and curates, and all congregations committed to their charge, the healthful spirit of thy grace, and that they may truly please thee. Power upon them the continual dew of thy blessing. Grant this, O Lord, for the honor of our advocate and mediator, Jesus Christ. Amen..WE beseech you, O Lord, to show upon us your exceeding great mercy, which no tongue can worthy express, and grant that it may please you to deliver us from all our sins, and also from the pains that we have deserved. Grant this, O Lord, through our mediator and advocate, Jesus Christ. Amen.\n\nGRANT, we beseech you, O almighty God, that we, in our trouble, may put our whole confidence in your mercy, and be defended under your protection against all adversity. Grant this, O Lord God, for our mediator and advocate, Jesus Christ's sake. Amen.\n\nALMIGHTY God, who have given us grace at this time with one accord, grant that we, your servants, may make our common supplications to you; and do promise that when two or three are gathered in your name, you will grant their requests: fulfill now, O Lord, the desires and petitions of your servants, as may be most expedient for them, granting us in this world knowledge of your truth, and in the world to come life everlasting. Amen..[IMPRINTED at London in Pletestreet, by Thomas Berthelet, printer to the king's highness, the 27th day of May, the year of our Lord MDXLIV. With privilege to print only.]", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A brief Chronicle concerning the Examination and death of the blessed martyr of Christ, Sir John Oldcastle, collected together by John Bale.\n\nIn the latter time, many will be chosen, proven, and purified, Dan. 1:12.\n\nIn the profane histories of old, Orators and poets, both Greeks and Latins, are much commended and thought worthy of eternal memory, who have either died for their natural conscience or endangered their lives for a common wealth. Plutarch, Propercius, Cicero, Catulus, Horatius. 14. Ecclesiastes 4:\n\nIn the sacred scriptures of the Bible, Moses, Joshua, Gideon, Jephte, Deborah, Judith, Daniel,\n\n1. Reg..Among the Prophets, Helias, Iosias, Zorobabel, Mathathias, Eleazar, and the Maccabees prayed for their mighty zeal and numerous enterprises concerning the children of Israel. Sigebert, among the Papists, were also announced by lying signs, false miracles, erroneous writings, shrines, relics, lights, tabernacles, altars, Petrus Equilinus, sensings, songs, and holy days, who had been slain for the liberties, privileges, authority, honor, riches, and proud maintenance of their holy whores' churches.\n\nVicelius, Vincenius, Leander Volataranus, Antidius, Bonifacius, Benno, Thomas Becket, Iohannes the Cardinal, and Petrus de Castrono are recorded as having not spared their most dear lives for the truth of Jesus Christ against the malignant presence of that execrable Antichrist of Rome, the devil's own vicar. Ioah 8..Of whose gracious name, a very special member and a vessel of God's election was that virtuous knight, Sir Iohan Oldecastell, Lord Cobham. Sir Iohan Oldecastell and the bishops. He who has judged in the spirit will easily perceive, by this treatise following, what beastly blockheads these bloody bellygods were in their unsavory interrogations, and again what influence of grace this man of God had from above concerning his answers, specifically in that most blind and ignorant time when all was but darkness, the sun appearing in sackcloth, as St. John has in the Apocalypse. Ioan. 3. Apoc. 6.\n\nMost surely, Christ fulfilled the promises He made to His Apostles. Luc. 21. Mat. 10. Mar. 13. Luc. 12. Cast not in your minds beforehand (says He) what answer you shall make when these spiritual tyrants examine you in their synagogues, and so deliver you up unto kings and debtors..For I will give you such utterance and wisdom in that hour, that all your enemies shall never be able to resist. Christ's disciple. This sole sentence of Christ added to his godly answer is enough to prove him his true disciple, and them in their foolish questions, the manifest members of Satan. I remember that fourteen years ago, the true servant of God William Tyndale put into the press a certain brief examination of the said lord Cobham. The examination of Lord Cobham\n\nThis examination was written in his troubled time by a certain friend of his, and reserved in copies for our age. But since then, I have found it in their own writings (which were then his utter enemies) in a more ample form than there.\n\nThe great process of Thomas Arundell. Specifically, in the great process which Thomas Arundell, Archbishop of Canterbury, made against him, written by his own notaries and clearly\n\nThomas Valden..in fasciculus Zizanio, furthermore I have seen it in a copy of that writing which Richard Clyfford sent to Robert Mascall, a Carmelite friar and Bishop of Hereford under his signature and seal, and in a copy directed to the Archdeacons of Hereford and Shrewsbury. The year, month, and day of their dating with the beginnings of their writings will follow in the book as occasion requires. From this treatise comes. Besides, Thomas Walsingham being in those days the king's confessor and present at his examination, condemnation, & execution, registered it among other processes in his book called Fasciculus Zizaniorum Vicleui. He mentions it also in his first Epistle to Pope Martin the Fifth, and in his simple sermon de funere regis. Vicleuistas, in prologo doctri. 7. lib. 2. ca..The reasons I have added here are those proposed to me during the examination by the aforementioned Thomas Vaughan, as he mentions in his first and second books against the Whie scriptures, as reported in his answer, and for the most part unknown to me. His father, Lord Regnold of Cobham, is always named among the most worthy warriors of England by John Froysart. The knight, Sir John Oldcastle, was ever bold, strong, fortunate, doughty, noble, and valiant in all worldly acts. But never so worthy a conqueror as in this present conflict with the cruel and furious French kingdom of Antichrist. This Christian knight is more praiseworthy for his noble spirit in defense of Christ's truth against Roman superstitions than for any temporal nobility, either of blood, birth, land, or marshal feats. Cowardices in Christ's battalions..For many thousands have had in that great courage, whereas in others have been most faint-hearted cowards and very desperate dastards, he pursued most faithfully constant to the end. Many Popish parasites and men-pleasing flatterers have written large commendations and encomia of such men, but of such noble men as this was, few or in a manner none at all.\n\nFlatterers of great men. I sometimes read the works of some learned men, Parasites. I marvel not a little to see them so abundant in vain flattering praises for matters of no value, yes, for things to be dispraised rather than praised by godly, wise men.\n\nPolydorus Vergilius, a collector sometime in England of the Pope's Peter Pens and afterward Archdeacon of Wells, Polydorus Anglicus, history, book 4..This author has significantly polished our English chronicles with his Roman and Italian lies and other embellishments. He has described battles in great detail where necessary. However, the cunning schemes of prelates and the crafty connivances of the spiritual world are almost perfectly rendered in every place. He was familiar with the bishops and took too much of their counsel when he compiled the 26 books of his English history. The land is not greatly indebted to him in this work for any great praise of erudition that he has given it. It is a singular beauty to a Christian region when their ancient monuments are adorned among others. No one learns with him except Italians. With meager remembrance or none of fresh literature which they possess in this work..Unless it be Gildas / Beda / Alcuin / John of Scotus / Aldhelm / Neuburgus, and one or two more, not mentioned in that whole work, concerning this, as though England had always been most barren of learned men. I do not write this in disparagement of his learning (which I know to be very excellent), but for the misuse of it being a most singular gift of God.\n\nA worthy work we have, before God and man. I would wish some learned Englishman (as there are now most excellent fresh wits), to set forth the English chronicles in their right shape, as certain other lands have done before them, all affections set apart. I cannot think a more necessary thing to be labored for the honor of God, the beauty of the realm. For truly in those they have yet, is vice more encouraged than virtue. Lamentable history following, and such other, which has been long hidden in the.\n\nIn other matters..In the council of Constantine, John Wycliffe's heresy was condemned, and two chief heads of that sect were burned in that city. (Polydorus' English history, book 22) This is true, though the following is not: that when this was known to their companions in England, Wycliffe defamed the holy church with lies they conspired against the entire clergy and eventually against the king himself, because he was then a fawner of Christian religion. Having great captains, Sir John Oldcastle and Sir Roger Acton, he makes a most shameful lie. Fabian. Acta consilii Constantis. How could Sir Roger Acton and his company conspire on that occasion, being dead more than four years prior? And how could Sir John Oldcastle remain all that time in Valles? John Hus suffered death at Constantine in the year of our Lord 1415, in July. Hieronymus of Prague in the year of our Lord 1416..in May, which were the two heads he spoke of. Sir Roger, as witnesseth Valden, Fabiane, and Johan Major in their chronicles and writings, built this ill tree by his fruit. Now reckon these numbers and years and mark the progression of this Roman gentleman, the pope's collector, in gathering up that crooked kingdom of theirs. He could please his friends in England and also at Rome through such legerdemain.\n\nThey were enemies to the holy church. After that, he follows with lies upon lies, as they came then to London to destroy the king. He, in his own person, met them there in arms. They cowardly fled. Some were taken there and burned on the spot. The Lord Cobham and Sir Roger Ace were in the Tower of London on that occasion.\n\nBurning was not then for the traitor Semeth it not a matter somewhat like to the purpose (think you) that men should be there burned for making such an insurrection or tumult? I suppose he has cobbled here somewhat workmanlikey..And where he says in the end that the king thereupon made an act that we from then on should be taken as traitors against his own person, he makes an abominable lie. Who among us in his sermons spoke of the false? More than 400 such lies I could gather from his chronicles, much more than eyes and judgments could do.\n\nNow let us consider what the true cause should be for this godly man's condemnation and death, setting aside all dreams of Papists. The causes of Sir John Oldcastle's condemnation. The truth is, after he had once thoroughly tasted the Christian doctrine of John Wycliffe and his disciples, and perceived their livings agreeable to the same, he abhorred all the superstitious sorceries (I should say ceremonies) of the proud Roman church.\n\nFive books of Foys, First of Thessalonians, Fifth chapter, Mathew seven, first; Fourth book of John..He tried all matters by the scriptures and proved their spirits whether they were of God or new. He maintained such preachers in the dioceses of Canterbury, London, Rochester, and Hereford, as the bishops were sore offended with. He exhorted their priests to a better way by the Gospel, and when that would not help, he gave sharp rebukes. He admonished Valden in fasciculus zizaniorum Vviclei. The fourth, and Henry the fifth of the clergy's manyfold abuses, & put into the parliament house certain books concerning their just reform, in the year of our Lord 1395 and in the year 1400 of the first book. This is the beginning. Prima conclusio. Fabianus. When the English Church &c. (Which I have here left out, lest this treatise should be too great.)\n\nThe other book was made by one John Purvey, a master of arts of Oxford. Besides the eighteen conclusions that master John Vvicle had put in long before that.\n\nIn the year of our Lord 1395..Valdar (Polydorus) forbade the king at Westminster no man from thenceforth to sue the Pope in any matter nor publish any excommunication of his under pain of losing their goods with perpetual imprisonment. Polydorus, in addition to the aforementioned book, had cost him, along with Sir John Cheyne and others, his life in Fabian's case. Polydorus, six years later, at the crafty accusation of certain Prelates (though it has another color in chronicles), had not God most graciously preserved him. Another cause of his death, besides all that has been said before, was this: Valdar, court of Viclef. li. He caused all the works of John Wyclif to be written at the instance of John Hus and sent them into Bohemia, France, Spain, Portugal, and other lands..Archbishop of Prague, Subinco Lepus, caused over 200 volumes to be publicly burned, as witnessed by Anneas Siluius, a Bohemian. I could recount more causes for this, but is the world, which is always so wicked, worthy of holding such a noble Christian warrior as this was, or not? Consider also the just punishment of the Lord for the wicked laws that were then made, along with the excessive misdeeds of the spiritual leaders. And ponder the miserable state of the realm soon after, due to contempt of His eternal word. Therefore, Lord, Your righteousness, and beware of similar contempt and plague in these days. Valdeusinus' sermon at the king's funeral. In the year of our Lord 1452, King Henry the Fifth departed in his most flourishing time, even at the beginning of his thirty-seventh year, which was about four years after the death of this lord Cobham..His son Henry the sixth succeeded in his reign and had the governance of this whole realm, being but a baby of six weeks old. What a distress was this to men of ripe judgment, naturally loving their country and regarding its welfare? Yes, what a plague of God was it to have a child as king? Isaiah 3:4-5. And that it should appear more manifestly to come that way, or as a result of God's stroke, he was a childish thing all the days of his life.\n\nI shall give you (says the Lord in his high displeasure), children to be your princes, Isaiah 3:4-5. And young infants without wisdom shall have the governance of you. The years of that plague. What wretched calamities the realm suffered afterwards for more than thirty years and till the days of King Henry the seventh, it is unspeakable..The preaching of John Wycliffe has allowed the pompous Popish Prelates to reveal themselves in their true colors, so that they might be seen for what they are in reality - spiteful murderers, idolaters, and sodomites. Prior to this, they hid beneath the gleaming shine of hypocrisy and could not be seen in their masteries. The friars, with their charming sophistry, cast such a dark mist over the universal world that superstition could not be recognized as superstition, nor idolatry as idolatry. The friars darkened all with their sophistry. Unspeakable filthiness of all fleshly occupations was then called priests' chastity, as it still is and will be until it reaches its highest point, so that God may take full vengeance. Apoc. At that time, whoredom was worshipped in Prelates of the church, and sacred wedlock was considered such a detestable vice that it was worthy of the most cruel death for a priest..As was William Wygges in Syrian Sir Vincent, burned for the same reason at Norwich in the year of our Lord, 1428. Thus was vice judged black and light darkness, so elusive. By such means (says the Prophet), they drew wickedness unto them as if with a cord, and all kinds of sin as if with a cart rope. England for unthankfulness punished. If England at that time had not been unthankful for the singular benefit that God then sent them by those good men, the days of Antichrist and his beastly brood would have been shortened there long ago, as they are even now and likely to be more largely. A most orient fresh mirror of Christian manhood appears this worthy lord Cobham in our age, the truth now open, which was in his absence a lamp of contempt before worldly wise men. What the lord Cobham appears now. In him, noble men may behold here plainly a wolf in sheep's clothing. I John 5:1. Cor..And as for the cruel death which he continually suffered, it is now a most plentiful winning for him, for in the just quarrel was it from his Lord Jesus Christ. Phil. 1: Apoc. 1:\nThose bloody blusterers could have had their full sway now of late, the devil sleeps not. They would have made more Oldecastles, Actons, Browns, & Beaverlies, yes, they would have made a greater havoc upon Christ's congregation than ever did Saul in his rage. Acts 8: They meant more than they uttered when they approached so near (as did cruel Haman) to the presence of noble Assuerus. Esther 5:\nBut blessed be the eternal Father which hath given such wisdom godly unto our most worthy king, A godly governor. He persevering their slights, so abated their tyrannous ferocities. Pray noble men, pray, yes, with the true clergy and commons, that like as he hath now with Duke Iosue overthrown wicked Hiero by his only gift, Iosue 6..And is through that become a perfect king within his own law, God granting him the ability to overcome her clearly. Matthew 26: Ioannes 18. For as yet the dreadful damsel (tyranny) that was Caiaphas dwelt in the houses of bishops, and daily compelled poor Peter to deny his master. As many eyes as Argus had, he would have needed, that is, surrounded by such a sort as are the brood of the wily serpent. Pray for his grace. Consider what heavenly things you have received from the scriptures under his permission, and yet pray once again for his gracious continuance in the increase of knowledge. Amen.\n\nO Babylon, your merchants were princes of the earth. And with your inaugurations were all nations deceived Apocalypse xviii.\n\nAfter that, the true servant of Jesus Christ, Iohannes Vycleus, a man of very excellent life and learning, had, for the space of more than twenty-six years, served and written under the direction of Valden..years most valiantly battled with the great Antichrist of Europe or Pope of Rome and his variously disputed hosts of anointed hypocrites, to restore the church again to the pure estate that Christ left her in at his ascension, he departed most Christially into the hands of God in the year of our Lord 1487. John Vvcleve, a man of God and his disciples, and was buried in his own parish church at Lutterworth in Leicestershire. No small number of godly disciples were left behind by that good man to defend the lowliness of the Gospels against the excessive pride, ambition, and Thomas Arundell. Against whom Thomas Arundell, then Archbishop of Canterbury, collected in Paul's church at London a universal synod of all the papal clergy of England in the year of our Lord 1443, as he had done divers times before, to withstand their most godly enterprise..And this was the first year of King Henry the Fifth, whom they had then made king for their hand. Iona._ 11. Psalm 1. Psalm 2.\n\nAs these high Prelates with their Pharisees and Scribes were thus gathered in this pestilent council against the Lord and his word, first there resolved amongst them the twelve inquisitors of heresies (whom they had appointed at Oxford the year before to search out heretics with all subtle books, and they brought 200 and 166 faithful conclusions whom they had collected as heretics out of the said books. The names of the said inquisitors were these: Valden in fasciculo Zizanio Rume Valcleu. John Vitnam a master of practice commonly used of that generation. Such is always the common practice of these subtle sorcerers while they are doing mischief: to blind the eyes of the unlearned multitude with one false craft or other.\n\nAfter a certain communication they concluded amongst themselves: A lukewarm practice seemed desirable now, but it had not yet taken hold..that it was not possible for them to make the whole of Christ's coat without some (meaning thereby their patched Popish rag) unless certain great men were brought out of the way, among whom the most noble knight, Sir John Oldcastle, was complained of by the general proctors, or rather betrayers of Christ in his faithful members, accused as the chief principal. Him they accused first for a mighty maintainer of suspected preachers in the dioceses of London, Rochester, & Hereford, contrary to the minds of their ordinaries. Not only did they affirm that he had sent there the said preachers, but also that he had assisted them there by the force of arms, notwithstanding their synodal constitution made before to the contrary. Lastly, they accused him for his Christian belief..that he was far otherwise in belief of the sacrament of the altar, of penance, of pilgrimage, and of images worshiping, and of the ecclesiastical power, than the holy church of Rome had taught many years before.\n\nProcess against him. In the end, it was concluded among them that without any further delay, process should be brought against him as against a most persistent heretic. Some of those who were of more crafty experience than the others would in no case have handled the matter so rashly. A spiritual practice. Considering the said Lord Cobham was a man of great birth and in favor at that time with the king, they counseled first to know the king's mind to save all things right up. This counsel was well accepted, and thereupon Archbishop Thomas Arundell with his other bishops and a great part of the clergy went straightway to the king as those remaining at Kennington. A willing generation..And there they laid forth most gruesome complaints against the said lord Cobham, to his great infamy and shame, being a man most godly. The king gently heard those bloodthirsty ravens. The king spoke for him. And far otherwise than became his princely dignity, he promised them that, in case they were contented to take some deliberation, he himself would seriously consider the matter with him.\n\nAnon after the king sent for the said lord Cobham. And as he was come, he called him secretly, admonishing him between himself and him, to submit himself to his admonishment and as an obedient child to acknowledge himself culpable. The Christian knight made this answer: \"You most worthy prince says he, Rom. 13. 1. Pet. 2, and submit me thereto (as I have done ever all that I have, either of fortune or nature, ready at all times to fulfill whatsoever you shall in that Lord command me.\" A most Christian obedience..But as for the Pope and his spirituality, I owe him neither certainty nor service, for I know him, according to the scriptures, to be the great Antichrist, the son of perdition, the open adversary of God, and the abomination standing in the holy place. 2 Thessalonians 2: Mathew 24. When the king had heard this with such like sentences, he would speak no longer with him, but left him so utterly. And as the Archbishop resorted again to him for an answer, he gave him full authority to cite him, examine him, and condemn him according to the divine decrees, which they call the laws of the holy church. Exempting the exemplary Condeynsiu. Then the said Archbishop, by the counsel of his other bishops and clergy, appointed to call before him the said Sir John Oldcastle the Lord Cobham, and to cause him personally to appear to answer to such suspected articles as they should lay against him. Caiaphas seeks Christ..So he sent forth his chief summoner with a sharp summons to the castle of Colynges, where he dwelt at that time for his pleasure. Judas is sent, and as you said, the summoner was there. He dared not enter the gates of such a nobleman without his permission, and therefore he returned home again, his errand undone. Another Judas is here. Then he summoned John Butler, the archbishop's doorkeeper, who was then in the king's private chamber, and with him he conspired, through promises and rewards, to have this matter craftily carried out under the king's name.\n\nThereupon, the said John Butler took the archbishop's summoner with him. Judas kissed him and betrayed him and went to the said Lord Cobham, showing him that it was the king's command that he should obey the summons, and so he summoned him gently. Then he said to them in friendly words that in no case would he send to those detestable practices of the priests..The mainly confessor of the serpent. After they had informed the Archbishop of this answer and that it was meet for no man privately to cite him after that without parallel of life, he decreed by and by to have him cited by public process or open commandment. Mark this repetition of the papists. And in all the haste possible on the Wednesday before the Nativity of our Lady in September, he commanded letters citation to be set upon the great gates of the cathedral church of Rochester (which was but three English miles from thence), charging him to appear personally before him at Ledys on the 11th day of the same month and year, all excuses to the contrary set aside. The citations were taken down. Those letters were taken down immediately after by such as bore them to the Lord Cobham, and so conveyed aside. After that caused the Archbishop to have new letters set up, on the Nativity day of our Lady, which also were rent down and utterly consumed..Cayphas sits in the consistry. He judges and condemns him of deep contumacy. After that, when he had been falsely informed by his hired spies and other slandering glairers, he brought false accusations against him. The lord Cobham had supposedly ordered him to scorn him, disdained all his doings, mocked the church's power, the dignity of a bishop, and the order of priesthood (for he was then particularly accused of these things) in his madness, without just proof he openly excommunicated him. The serpent exhibits its nature. Yet he was not qualified for all this fierce tyranny but commanded him to be cited freshly, to appear before him the Saturday before the feast of St. Matthew the Apostle, with these cruel threats added thereto..That if he did not obey that day, he would more extremely handle him. And to make himself stronger towards the performance thereof, he compelled the lay power with most terrible maneuvers of curses and interdictions. Behold how spiritual they are. To assist him against that seductive apostate, that scismatic, that heretic, that troubler of public peace, that enemy of the realm, and great adversary of all holy church, for all these hateful names he gave him.\n\nThis most constant servant of the Lord and worthy knight, Sir John Oldcastle, the Lord Cobham, A Mirror of Christ, knight head. Beholding the unappeasable fury of Antichrist thus kindled against him, persisting himself also surrounded on every side with deadly dangers, he took paper and pen in hand and so wrote a Christian confession or reckoning of his faith (which follows hereafter) and both signed and sealed it with his own hand.\n\nHe confesses his God before men:.He answered to the archbishop's four chief articles laid against him. After this, he took the copy with him and went to the king, trusting to find mercy and favor in his hand. His confession was nothing other than the common belief or some of the church's faith, called the Apostles' creed, which is as follows:\n\nI believe in God the Father almighty, maker of heaven and earth.\nAnd in Jesus Christ, his only Son, our Lord,\nwho was conceived by the power of the Holy Spirit,\nborn of the Virgin Mary,\nsuffered under Pontius Pilate,\nwas crucified, dead, and buried;\nhe descended into hell;\non the third day he rose again from the dead;\nhe ascended into heaven,\nand sits at the right hand of God the Father almighty;\nfrom thence he shall come to judge the living and the dead.\nI believe in the Holy Spirit,\nthe holy catholic church,\nthe communion of saints,\nthe forgiveness of sins,\nand the resurrection of the body.\n\nFor a more complete declaration of my faith in the Catholic Church, he said, here is a declaration of my belief:.I steadfastly believe that there is but one almighty God in whose Godhead are these three persons: the Father, the Son, and the holy Ghost; and that these three persons are the same self God almighty. (John 9) I also believe that the second person of this most blessed Trinity, in conventional time, was appointed to take flesh and blood of the most blessed virgin Mary for the salvation and redemption of the whole kind of man, which was before lost in Adam's offense. Christ is the only head of his church. Moreover, I believe that the same Jesus Christ, over Lord, being both God and man, is the only head of the whole Christian church, and that all those who have been or shall be saved are members of this most holy church. And this holy church I think to be divided into three parts. Of these, the first sort are now in heaven, and they are the saints departed..These, as they were here, conducted themselves always in accordance with the most holy laws and pure examples of Christ, renouncing, besides, the world and the flesh with all their concupiscences and carnal desires. The second sort are in purgatory (if such a one be among the scriptures) undergoing the mercy of God and a full delivery from pain. Contrary wrote he, \"To parliament.\" From Whalden.\n\nOf the devil, the flattering prosperities of this world, and the rebellious filthiness of the flesh.\n\nThis latter congregation, by the just ordinance of God, is also divided into three diverse estates. That is to say, into the priesthood, knighthood, and the commons. Among whom the will of God is, that one should aid the other, but not destroy the other. The priests, first of all, should be secluded from all worldliness, and conform their lives utterly to the examples of Christ and his apostles..They should be occupied in preaching and teaching the scriptures purely and generating wholesome counsel for the other two degrees of men. They should be more modest, loving, gentle, and lowly in spirit than any other sorts of people.\n\nIn knighthood are all those who bear a sword by law of office. Knighthood should defend God's laws and ensure that the Gospel is purely taught, conforming their lives to the same and excluding all false preachers. Indeed, these ought rather to risk their lives than to suffer such ones, or let them pass unchecked, lest heresies and schisms spring in the church.\n\nMark here a most Christian heart. For of no other do such erroneous constitutions arise, as I suppose, than of such deceitful creeping in under hypocrites' lies for advantage..They ought to preserve God's people from oppressors/tyrants/thieves and see the clergy supported as long as they teach purely, pray rightly, and minister the sacraments freely. The clergy, who are supported, and if they see them doing otherwise, they are bound by law of office to compel them to change their doings and to see all things performed according to God's prescribed ordinance.\n\nThe latter folly of this church are the common people, whose duty is to bear good minds and true obedience to the aforementioned ministers of God, their kings, cyvile governors, and priests.\n\nWhat common people ought to do. The right office of these is justly to occupy every man in his faculty, be it merchandise, handicraft, or the tithe of the ground..And one of them is to be a helper to another. Besides all this, I most faithfully believe that the sacraments of Christ's church are necessary to all Christian believers, concerning the sacraments. This always seems to be the case that they be truly ministered according to Christ's first institution and ordinance. And because I am maliciously and falsely accused of a misbelief in the sacrament of the altar, to the detriment of many, I signify to all men that this is my faith concerning that. The sacrament of the altar, I believe, contains the true body and blood of Christ under the appearances of bread and wine. Yes, the same body that was conceived by the holy ghost, born of Mary the virgin, suffered on the cross, died, was buried, rose the third day from the dead, and is now glorified in heaven. Concerning God's laws..I also believe the universal law of God to be true and just, and that those who do not follow it in faith and works at some point cannot be saved. He who seeks it in faith, accepts it, learns it, delights in it, and performs it in love shall taste the felicity of eternity in innocence.\n\nThis is also my faith: that God will ask nothing more of a Christian in this life but to obey the precepts of this most blessed law. If any prelate of the church requires more or another kind of obedience than this, he contemns Christ, exalting himself above God, and thus becomes an open Antichrist. I believe particularly and generally all that God has left in his holy scriptures that I should believe.\n\nImmediately desiring you, my liege lord and most worthy king, A Christian desire of you, Lord Cobham..This confession of mine may be justly examined by the most godly and learned men of your realm. If it is found to agree in all points with the truth, let it be allowed, and I shall then consider myself a true Christian. This request was lawful. If it is proven otherwise, let it be utterly condemned. Provided always that I be taught a better belief by the word of God, and I shall most reverently obey thereunto.\n\nObedience to his king. This brief confession of his faith, the lord Cobham wrote (as is mentioned before), and took it with him to the court, offering it with all meekness to the king to read over. The king would in no case receive it, but commanded it to be delivered to those who should be his judges. He then requested in the king's presence that a hundred knights and esquires might be allowed to attend his purgation, which (he knew) would clear him of all heresies.\n\nHis Christian stake and manhood..He offered to fight, according to the laws of arms, for life or death against any man, Christian or heathen, in the quarrel of his faith. The king and the lords of his council excepted no reasonable man from serving. Finally, with all gentleness, he protested before all present that he would refuse no manner of correction administered according to God's laws but that he would at all times obey it with meekness. Nevertheless, the king suffered him to be summoned personally in his own private chamber.\n\nLord Cobham then spoke to the king, \"His appeal is from the Archbishop. He has appealed to the Pope of Rome, and therefore, he ought, in no case, to be your judge.\" Having his appeal ready at hand, written, he showed it with all reverence to the king. The king was more displeased than before and angrily said to him that he should not pursue his appeal..The king ordered Lord Cobham to wait rather than proceed, as it was not yet permitted by the Pope. The archbishop was to be his judge, but Cobham refused to swear submission to the church. Therefore, he was arrested again at the king's command and taken to the Tower of London to keep his day (as it was then spoken) that the archbishop had previously appointed in the king's chamber. He caused the aforementioned confession of his faith and his answer to the four articles proposed against him to be copied again onto two sheets of paper. Newly copied confession and answer.That which he should come to his answer, he might give one copy to the archbishop and reserve the other for himself. The day of examination was coming, which was the 23rd day of September or the Saturday before the feast of St. Matthew. Thomas Arnold, Cayphas, sits in consultation. The archbishop sitting in Cayphas' Rome in the chapter house of Paul's, with Richard Clyfford, Bishop of London, and Henry Bolingbroke, Bishop of Winchester, Sir Robert Morley, and Sir John, in the last general council of the clergy of this our province, you were detected of certain heresies and confessed yourself. Nevertheless, we never yet showed our faces, having our minds otherwise occupied, and desired no absolution. But he said, he would gladly, before him and his brethren, make a rehearsal of that faith which he held and intended always to stand by, if it would please them to license him to do so..I, Sir John Oldcastle knight and Lord Cobham, exempt person, declare to all Christian men that Thomas Arundell, Archbishop of Canterbury, has not only falsely and maliciously laid charges against me, but has also written false accusations against me in a most slanderous way, claiming that I should feel and teach regarding the sacraments of the church, specifically the sacrament of the altar, the sacrament of penance, the worship of images, and the going on pilgrimages to them, things that are far different from what either he believes or teaches in the holy church..I take almighty God as witness, that it has been and is, and evermore will be, my full intent and will, to believe faithfully and wholly all the sacraments that God has instituted in the holy church. I, a most Christian knight, and in addition to declare myself in these four points aforementioned.\n\nI believe that in the most worshipful sacrament of the altar is Christ's true body in the form of bread, His body concerning the sacraments. The same body that was born of the blessed virgin Mary, done on the cross, dead, and buried, and that on the third day arose from death to life, which body is now glorified with the Father in heaven. And as for the sacrament of penance, consider him here before bishops..I believe that it is necessary for all who are to be saved to forsake their sin and do penance for it with true contrition to God, confession of their faults, and due satisfaction in Christ, as God's laws command and teach. I desire all men to do this penance. Permitted in idolatry. And as for images, I understand that they belong to nothing in our Christian belief, but were permitted (long since the faith was given to us of Christ) by the church's suffering for the laymen to represent or bring to mind the passion of our Lord Jesus Christ with the martyrdom and good living of the saints..Whoever practices idolatry, I also think that he who worships anything other than God, or puts his faith, hope, or confidence in the help of them instead of in his eternal living God, or has affection for one more than another, commits a sin. And that on this earth, a person is a pilgrim, either towards blessings or towards pain. And he who does not know or will not without pilgrimage is saved, without it. Again, he who knows the holy commandments of God and performs them to the end of his life to the best of his ability, shall be saved in Christ, though he never in his life goes on pilgrimage as people do now to Canterbury, Walsingham, Compostella, and Rome, or to any other place else.\n\nThis answer to his articles thus ended and read, he delivered it to the bishops, as is said before. His answers were examined..\"The Archbishop, along with the other two bishops and various doctors, confessed that this concerns what? Come here, Sir John. In this writing, there are many good things contained, and it is also right Catholic. But we deny that it is not. However, you were appointed today to answer to other points concerning those articles, of which no mention has been made in this your bill. Therefore, you must yet declare your mind more clearly.\" Their bellies only offered God's blessings..As for the question of whether the material bread remains in the sacrament of the altar after consecration by a priest, and whether every Christian man is necessarily bound to confess his sins to a church-ordained priest in the sacrament of penance, the good lord Cobham replied as follows: He would not declare his mind on any other matter nor answer to his articles except what was explicitly contained in his writing. Then the Archbishop said to him, Sir John, beware what you do..For if you do not answer clearly to those things objected against you, a tyrant, specifically appointed for that purpose, the law of the holy church is that compels one, by a judge, to openly proclaim him a heretic. To whom he gave this answer: Do as you think best, for I am at a point. Whatever they asked him after that, he bade them resort to his bill, thereby he would stand to the very death. His answers were not to their minds. Other answer he would not give that day. The bishops and prelates were in a manner amazed and wonderfully disturbed. At the last, the Archbishop counseled against his other bishops and doctors. And in the end thereof declared to him: Antichrist sets me above God..The holy Church of Rome, following the teachings of St. Augustine, St. Jerome, St. Ambrose, and other holy doctors, had determined in those matters that no mention of Christ was permissible. This determination, he said, all Christian men should believe and follow.\n\nLord Cobham then spoke to him, saying, \"Lord Cobham respects us to Christ. I would gladly believe and observe whatever the institution of the Church of Christ had determined or whatever God willed me to believe or do. But I would not, at that time, affirm what the Pope of Rome and his cardinals, archbishops, bishops, and other prelates of that church had determined if it did not fully agree with his word. A delay against the destruction of these devils. With this, the archbishop urged him to take good care until the Monday following (which was the 25th)..The Archbishop promised to respond specifically to the point raised on the day of September, concerning whether there remained material bread in the sacrament after the words of consecration. He pledged to send him clear determinations of the matter so he could provide a more perfect answer. The Archbishop's doctrine was meant to deceive the simple. The following day, in accordance with his promises, the Archbishop sent him this foolish and blasphemous writing, composed by him and his unlearned clergy.\n\nThe faith and determination of the Holy Church regarding the blessed sacrament of the altar is as follows:\n\nThomas Arundel's doctrine states that after the sacramental words are spoken by a priest in Mass, the material bread that was previously bread is transformed into Christ's true body. And the material wine that was formerly wine is transformed into Christ's true blood..The first article. And so there is no material bread or material wine in the sacrament from then on, which were there before the sacramental words were spoken. How do you believe this article? The church has determined this, The second article. Every Christian man living on earth ought to be shriven to a priest ordained by the church if he may come to him. How was Christ's apostle Peter commissioned by Christ to be his vicar on earth? The third article. Whose see is the holy church of Rome? And he granted that the same power which he gave to Peter should succeed to all his successors, whom we call popes of Rome. The fourth article. By whose special power are prelates ordained in particular churches. The fifth article. The church has determined it is meritorious for a Christian man to go on pilgrimage to holy places..And there specifically to worship holy relics and images of saints, apostles, martyrs, confessors, and all other saints approved by the Roman Church. He ignored and mocked this article. How many of you hold this belief?\n\nAnd as Lord Cobham had read over this wretched writing, he marveled greatly at their mad ignorance. But he considered again that God had given them over for their unbelief's sake into deep errors and blindness of soul. Again he perceived by it that their utmost malice was intended against him, however he should answer. And therefore he put his life into the hands of God, surrendering his only spirit to assist him in his next answer.\n\nHe put his life in God's hands. On the twenty-fifth day of September, in the said year of our Lord 1413, (which was also a Monday before Michaelmas),.Thomas Archbishop of Canterbury ordered the judicial seat to be removed from the chapter house of St. Paul's to the Dominican friars within Ludgate, London. Exempt these two. And as he was there, with Richard Bishop of London, Henry Bishop of Winchester, and Benet Bishop of Bangor, he summoned to him his council and officers, as well as various other doctors and friars. The following are their names:\n\nThe council: Henry Uvaras, Official of Canterbury; Philip Morgan, doctor of both laws; Howest Kiffin, doctor of canon law; John Kempe, doctor of canon law; Viscount Carleton, doctor of canon law; John Wyttenham, of the new college in Oxford; John Whytehead, doctor of Oxford; Robert Wombewell, vicar of St. Lawrence in the Jewry. The Parishes and scribes..Thomas Palmer, the warden of the Minners, Robert Chamberlayne, prior of the Dominicans, Richard Dodyngton, prior of the Augustines, Thomas Valden, prior of the Carmelites, all doctors of divinity. John Steuens and James Cole, both notaries, were appointed for this purpose to record all that should be said or done.\n\nA parable of Antichrist. All these, with a great number of priests, monks, canons, friars, parish clerks, bell ringers, and pardoners mocked and scorned him innumerably, regarding him as a horrible heretic and a man cursed before God.\n\nThe Archbishop summoned a mass book and caused all these prelates and doctors to swear upon it that every man should faithfully perform his office and duty that day.\n\nBlasphemous dissimulation of the papists..And neither for fear nor love or hate of one party or the other, anything should be witnessed, spoken, or done, but according to the truth, as they would answer before God and all the world at the day of Judgment. For a false color they swear. Then were the two aforementioned notaries also sworn to write and to witness the words and process that should be uttered on both parties, and to say their minds (if they otherwise knew it) before they should register it. And all this dissimulation was, but to color their schemes before the ignorant multitude. All done to deceive the ignorant. Consider herein (gentle reader), what this wicked generation is, and how far it is from the just fear of God, for they were the same then as they are yet to this day..After that, Sir Robert Morley, knight and lifeguard of the tower, appeared before them, and he brought with him the good lord Cobham. He left him among them as a lamb among wolves to his examination and answer. Then he came before them.\n\nThe Archbishop said to him: \"Lord Cobham, you are accused (I am sure) of the words and process that we had to you on Saturday last past in the chapter house of Paul's. That process is no longer to be repeated. I told you then that you were cursed for your contumacy and disobedience to the holy Church, the curse of Antichrist. Thinking that you should have humbly desired your absolution.\"\n\nThen spoke the lord Cobham with a most cheerful countenance and said: \"God says by his holy Prophet Malachi, 'Mal. 2. Maledicam benediction{us} vestris,' which is as much to say as 'I shall curse where you bless.'\".The archbishop continued as if he hadn't heard him, saying, \"A willing offer of gentleness.\" At that time, I gently offered to have accompanied you if you had asked. And I still do, if you will humbly request it in the proper form as the holy church has ordained.\n\nThe Lord Cobham replied, \"Nay, indeed I will not, for I have never yet transgressed against you. And therefore I will not do it. He confessed himself to God. I surrender myself here unto my eternal living God, that in my frail youth I have offended thee most grievously in pride, wrath, and gluttony, in covetousness and in lechery. I have hurt many men in my anger and committed many other heinous sins. Good Lord, I ask for mercy. And with that, weeping, he stood up again and said with a mighty voice, \"O Christ, knight, Lo, good people, lo.\".For the breaking of God's law and his great commandments, they never yet cursed me. But for their own laws and traditions, most cruelly they handle both me and other men. And therefore, both they and their laws, by the promises of God, shall utterly be destroyed. Here. 51. Apoc. 1\n\nAt this, the Archbishop and his company were not a little blemished. Notwithstanding, he took strength again after certain words had been spoken in excuse of their tyranny, and examined Lord Cobham concerning his Christian belief.\n\nTo the Lord Cobham, he made this godly answer. \"The Christ-like belief of Cobham I believe (says he), fully and faithfully the universal laws of God. I believe that all is true which is contained in the holy sacred scriptures of the Bible, finally I believe all that my lord God would have me believe.\"\n\nThen the Archbishop demanded an answer from the bill which he and the clergy had sent him into the tower the day before, concerning the .iiii (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (sic) (s.Articles concerning which he was accused, specifically regarding the sacrament of the altar: a blasphemous determination of antichrist. The Lord Cobham said that with this bill he had nothing to do. But this was his belief (he said) regarding the sacrament. Matthew 26:26-27, Mark 14:16-17, Corinthians 11:23-24. His Lord and Savior Jesus Christ, sitting at the last supper with his most dear disciples the night before he was to suffer, took bread in his hand. And the antichrist denies this faith. Do this in remembrance of me. I thoroughly believe this (he says) for this faith I am taught by the Gospels in Matthew, Mark, and Luke, and also in the first Epistle of Paul to the Corinthians.\n\nThe Archbishop asked if he believed that it was bread after the consecration or the sacramental words were spoken.\n\nThe sacrament of the altar.\n\nThe Lord Cobham said:\n\n\"The lorde Cobham said\" can be removed as it is redundant.\n\nCleaned Text: Articles concerning which he was accused, specifically regarding the sacrament of the altar: a blasphemous determination of antichrist. The Lord Cobham said that with this bill he had nothing to do. But this was his belief regarding the sacrament. Matthew 26:26-27, Mark 14:16-17, Corinthians 11:23-24. His Lord and Savior Jesus Christ, sitting at the last supper with his most dear disciples the night before he was to suffer, took bread in his hand. And the antichrist denies this faith. Do this in remembrance of me. I thoroughly believe this for this faith I am taught by the Gospels in Matthew, Mark, and Luke, and also in the first Epistle of Paul to the Corinthians.\n\nThe Archbishop asked if he believed that it was bread after the consecration or the sacramental words were spoken.\n\nThe sacrament of the altar.\n\nThe Lord Cobham replied:\n\n\"The Lord Cobham said\" can be removed as it is redundant.\n\nTherefore, the cleaned text is:\n\nArticles concerning which he was accused, specifically regarding the sacrament of the altar: a blasphemous determination of antichrist. The Lord Cobham said that with this bill he had nothing to do. But this was his belief regarding the sacrament. Matthew 26:26-27, Mark 14:16-17, Corinthians 11:23-24. His Lord and Savior Jesus Christ, sitting at the last supper with his most dear disciples the night before he was to suffer, took bread in his hand. And the antichrist denies this faith. Do this in remembrance of me. I thoroughly believe this for this faith I am taught by the Gospels in Matthew, Mark, and Luke, and also in the first Epistle of Paul to the Corinthians.\n\nThe Archbishop asked if he believed that it was bread after the consecration or the sacramental words were spoken.\n\nThe sacrament of the altar.\n\nThe Lord Cobham replied:\n\n\"The Lord Cobham replied:\" can be removed as it is redundant..I believe that in the sacrament is Christ's very body in the form of bread / the same that was born of the virgin Mary / done on the cross / dead / and buried / and that the third day rose from death to life / which now is glorified in heaven.\nThen said one of the doctors of the law. A member of Satan. After the sacramental words are uttered, there remains no bread but the only body of Christ.\nThe Lord Cobham said then to one Master Iohn Whytehead. This would not help. You said once to me in the castle of Cowlinge / that the sacred host was not Christ's body. But I held against you and proved that therein was his body / though the seculars and friars could not agree / but held each one against the other in that opinion. These were my words then / if you remember it.\nA blasphemous brother showed a sort of them together and cried with great noise. We say all that it is God's body..And diverse of them asked him in great anger whether it was material bread after the consecration or not? Then looked the Lord Cobham earnestly upon the Archbishop and said, \"That is not enough. I believe surely that it is Christ's body in the form of bread.\" Sir, do you not believe this?\nAnd the Archbishop said, \"Yes, marry I do.\"\nThen asked him the doctors whether it was only Christ's body after the consecration of a priest and no bread or not? And he said to them, \"It is both Christ's body and bread. Neither will scripture nor reason serve. I shall prove it thus. For like as Christ dwelling here on earth had in him both deity and humanity, and had the invisible this has said Saint Augustine, the body of Christ (which is his flesh and his blood) is there undeneath and not seen, but in faith.\"\nThen they smiled each one upon the other that the people should judge him taken in a great heresy. And with a great bragge diverse of them said, \"It is a foul heresy.\".The archbishop was asked by the priest what it was. The doctors also inquired of him whether it was material or not. Lord Cobham replied, \"Material. The scriptures make no mention of this word 'material,' and therefore my faith has nothing to do with it. But I say and believe it to be Christ's body and bread.\" John 6. For Christ said in the sixth of John's gospel, \"I am the living bread.\" Then they all said with one voice, \"It is heresy.\" One of the bishops stood up and said, \"This heresy, manifest in saying that it is bread after the sacramental words have been spoken, but Christ's body only.\" Lord Cobham replied, \"Saint Paul, the apostle, was (I am sure) as wise as you are now and more godly learned.\" 1 Corinthians 10. He called the Corinthians..The bread that we break is it not the partaking of the body of Christ? He casteth it and not Christ's body, but a man through which we receive Christ's body. They answered again, O ignorant babblings. Paul must be understood otherwise. It is surely heresy to say that it is bread after the consecration, but only Christ's body. The Lord Cobham asked how they could make good that sentence of theirs. They answered him thus. Blind babblings of the Babylonians. For it is against the determination of the holy church. The Archbishop then said to him, Sir John, we sent you a writing concerning the faith of this blessed sacrament, clearly determined by the church of Rome, our mother, and by the holy doctors. He answered again to him, A most Christian answer. I know none holier than Christ and his apostles. And as for that determination, I call it poison, of worldly possessions, not before. They then asked him to stop his mouth with it..If he did not believe in the church's determination. And he said to them, \"No, indeed / for it is not God.\" In all our creed is in but these three concerning belief. In God the father, in God the son, in God the holy ghost. The birth, the death, the burial, the resurrection and ascension of Christ have no belief in them but in him. Neither does the church, the sacraments, the forgiveness of sins, the latter resurrection, nor eternal life have any other in than in the holy ghost.\n\nConfused in their own learning. Then one of the lawyers said, \"Tush / that was but a word of office. But what is your belief concerning the holy church?\"\n\nThe Lord Cobham answered, \"My belief is (as I said before) that all the scriptures of the sacred Bible are true. All that is grounded upon them I believe thoroughly. For (I know) it is God's pleasure that I should do so. But in your lordly laws and idle determinations I have no belief.\".He does not believe in the Pope. For you are not part of Christ's holy church, as your open deeds show. But you are very Antichristians, obstinately setting yourselves against his holy law and will. The laws you have made are nothing to his glory but only for your vain glory and abominable covetousness. This they said was an exceeding heresy (and that in a great hereasy after the Popes). Then the Archbishop asked him what he thought a holy church was. He said to him: My belief is that a holy Church is the name of them who shall be saved, of whom Christ is the head. Consider him to be in shrewd handling. Of this Church, one part is in heaven with Christ, another in purgatory (you say, and the third is here in earth. This latter part stands in three degrees, in kingly office, priestly office, and the commons, as I said before plainly in the confession of my belief. Then said the Archbishop to him, Can you tell me, who is of this Church? Lord Cobham answered..Doctor Valden, the prior of the Carmelites, said, \"It is doubtful to you who is right in this matter. Christ says in Matthew, 'Judge not.' 'Do not judge your neighbor or your brother more than you judge yourself.' (Matthew 7:1). The Lord Cobham replied, \"Christ also says in the same chapter of Matthew, 'A false prophet is recognized by his works.' (Matthew 7:15). In another place in John, 'By their works you will know them.' (John 10:27). 'Render a just judgment.' (John 7:24). 'Judge righteously always, O children of men.' (Psalm 56:6). As for your superiors, if you are of Christ, you should be humble ministers, not proud superiors.\" Doctor Valden then said to him, \"You make no distinction between judges.\".You put no distinction between the ill judgments which Christ has forbidden and the good judgments which he has commanded us. Rash judgment and right judgment are one and the same. Judgment is presumed, and judgment of office. So judges always are the learned scholars of the law.\n\nTo whom Lord Cobham thus answered: It is well sophistical of you, indeed. A perverse argument was yours. Isaiah 5. Isaiah 55. Your judgments are preposterous evermore. For, as the Prophet Isaiah says, you judge evil as good and good as evil. And therefore the same Prophet concludes that your ways are not God's ways, nor God's ways yours. And as for that virtuous man, Cleanse, whose judgments you so highly despise, I shall say here for my part, both before God and man: Before I knew that despised doctrine of his, I never abstained from sin.\n\nWhatever in preference. doctrine. 7.But since I learned to fear my Lord God there, I trust he has been with me in other ways. I could never find such grace in all your glorious instructions. Doctor Valden said again to him, \"I am a rank papist. It would not be well with me, with so many virtuous men living and so many learned men teaching, the scriptures being also open, and the examples of fathers so plentiful, if I had no grace to amend my life until I heard the devil preach. Hieronymus says that he who seeks such suspected masters shall not find the midday light but the midday devil. Hieronymus.\n\nThe Lord Cobham said, \"Your fathers, the old Pharisees, attributed Christ's miracles to Beelzebub and his doctrine to the devil. Luke II, John 10. And you, as their natural children, still have the same judgment concerning his faithful followers. Those who rebuke your vicious living must prove themselves when you have no scriptures to do it.\".Doctors when the scriptures fail. Then he said to them all, \"To judge you as you are, we need go no further than your own proper acts. Where do you find in all God's law that you should thus sit in judgment of any Christian man, or yet sentence any other man to death as you do here daily? You have no ground in all the scriptures so lordly to take it upon you, but in Ananias and in Caiaphas, who sat thus upon Christ and upon his Apostles after his ascension. Followers of Caiaphas. Of them only have you taken it to judge Christ's members, as you do, & neither of Peter nor John.\n\nO most blind beasts. Then said some of the lawyers, \"Yes, indeed, sir, for Christ judged Judas.\"\n\nLord Cobham said, \"No, Christ judged him not. But he judged himself, and thereupon went forth and so did hang himself. But in truth, Christ said 'woe unto him' for that covetous act of his, as he yet still says unto many of you.\"\n\nGeraldus Cambrensis, Dist. 1, cap. 17..For since the venom was shed into the church, neither have you followed Christ nor have you stood in the perception of God's law. Then the Archbishop asked him what he meant by that venom? The Lord Cobham replied, your possessions and lordships. Ranulph Cestrensis in Poitiers For then cried an angel in the air (as your own chronicles mention), wo, wo, wo, this day is venom shed into the church of God. Before that time, all the bishops of Rome were martyrs in a manner. And since that time, we read of very few. But in truth, one has put down another, one has poisoned another, one has cursed another, and one has slain another, and done much more besides, as all the chronicles tell. Antithesis of Christ and the Pope. Let all men consider well this. That Christ was meek and merciful. The Pope is proud & a tyrant. Christ was poor and forgave. The Pope is rich and a most cruel man-slayer, as his daily acts prove him..Rome is the very nest of Antichrist. Rome is the nest of Antichrist, and from it come all his disciples. The prior of Anguilnes spoke then and said, \"Not only is it my saying, but also the prophet Isaiah long before my time. Isaiah 9:10. The prophet (he says) who preaches lies is the tail. You, as priests, prelates, and monks are like Pharisees, divided in your outward appearance and ways. Make divisions among the people in the same way, and thus you are the very natural members of Antichrist.\n\nThen he spoke to them all. Christ says in his Gospel, \"Woe to you scribes and Pharisees, hypocrites. Matthew 23:13. Do not enter yourselves, nor allow any to enter, but you obstruct the way with your traditions, and therefore you are the builders of Antichrist's house.\"\n\nThe reliance of bishops..You will not permit God's truth to have passage nor be taught by his true ministers, fearing to have your wickedness repreived. But by such vain flatterers as uphold you in your schemes, you suffer the common people most miserably to be seduced.\nThe Archbishop said, \"By our lady, sir, there shall be no such preacher within my diocese (and God will) nor yet in my jurisdiction, if I may know it, who makes division or dissension among the poor commons.\"\nLord Cobham said, \"Both Christ and his apostles were accused of sedition making; yet they were the most peaceable men. Luke 25, John 16, Daniel 12, Matthew 24. Both Daniel and Christ prophesied that such a troublous time should come as has not been since the world's beginning. And this prophecy is partly fulfilled in your days and doings. For many have you already slain, and more will you kill hereafter if God does not fulfill his promises.\" Prophecy..\"Christ says also if your days were not shortened, scarcely any flesh would be saved. Prophecy of the Priests. Therefore seek it justly, for God will shorten your days. Moreover, though priests, deacons, and deacons for preaching God's word and ministering the sacraments with provision for the poor, are grounded in God's law, yet these other sects have no foundation for it, as I have read. Mark this working of Satan. A doctor of law named Master John Hempes pulled from his bosom a copy of that bill which they had before sent him into the tower by the Archbishop's council, thinking thereby to make shorter work with him. For they were so amazed by his answers (not unlike those disputed with Steven), that they knew not well how to occupy the time, their wits and sophistry (as God would) so failed them that day.\"\n\n\"My lord Cobham (says this doctor), we must briefly know your mind concerning these four matters.\".The first article. The first of them is this: And he read from the bill. The faith and determination of the holy church concerning the blessed sacrament of the altar is this: That after the sacramental words are spoken by a priest in his mass, the material bread that was before bread is turned into Christ's true body. And the material wine that was before wine is turned into Christ's true blood. \"O bitterly I beg of you.\" And so there remains in the sacrament of the altar from thenceforth no material bread nor material wine, which were there before the sacramental words were spoken. \"Sir, do not believe this?\" The Lord Cobham said, \"Christ knight, this is not my belief. But my faith is (as I said to you before), that in the worshipful sacrament of the altar is truly the body of Christ in the form of bread.\" Then said the Archbishop, \"Sir John, you must say otherwise.\" The Lord Cobham said, \"His constancy.\".If I assume that I am not alone, as I trust I am not, and that there is Christ's body in the form of bread, as the common belief is; then read the Doctor again. The second point is this. The second article. The holy church has determined that every Christian man living bodily on earth ought to be shriven to a priest or confessed by the church, if he may come to him. Sir, what say you to this?\n\nLord Cobham answered and said, \"A diseased or wounded man needs a skilled and true surgeon and a sincere confession to God alone. Knowing both the cause and the danger of the same. It is therefore necessary to be first shriven unto God, who alone knows our diseases and can help us. I deny not the going to a priest, if he be a godly learned man. For the laws of God are to be required of the priest who is godly learned.\" Mala..But if he be an idolatrous person or a man of wicked living, that is my curate, I ought rather to flee from him than to seek him out. For I might catch evil from him rather than any goodness towards my soul's health.\n\nThe third article. The doctor spoke again. The third point is this. Christ ordained Saint Peter the Apostle to be his vicar on earth; whose see is the Church of Rome. And he granted that the same power which he gave to Peter should succeed to all his successors, whom we call now Popes of Rome. By whose special power in particular churches are ordained prelates, archbishops, persons, curates, and other degrees more.\n\nAntichrist's kingdom. To whom Christians ought to obey, according to the laws of the Church of Rome.\n\nSir, do you not believe this?\n\nTo this he answered and said, \"Who is next to Peter? He that follows Peter most closely in pure living is next to him in succession.\".But your lordly order does not greatly esteem the lowly behaver of poor Peter, nor care much for the humble manners of those who succeeded him, until the time of Silvestre, who for the most part were martyrs, as I told you before. There is no succession here. You can let all their good conditions go by you, and they will not harm you at all. The whole world knows this well enough by you, and yet you can make boasts of Peter.\n\nWith that, one of the other doctors asked him. Doctor Devil. Then what do you say of the Pope?\n\nLord Cobham answered. As I said before. The body of Antichrist, he and you together make the whole. Of whom he is the great head, you Bishops, Priests, Prelates, and monks are the body, and the beginning friars are the tail, for they cover the foulness of you both with their subtle sophistry. Never will I in conscience obey any of you all until I see you follow Christ in conversation..The fourth point is this: The church has determined that it is meritorious for a Christian man to go on pilgrimage to holy places. And specifically, to worship holy relics and images of saints, apostles, martyrs, confessors, and all other saints approved by the Roman church. Abominable knaves. Sir, what say you to this?\n\nTo this he answered. I owe them no service by any commandment of God, and therefore I have no intention of seeking them for your covetousness. It would be best if you swept them fairly from cobwebs and dust and laid them up for catching vermin. Or else to bury them fairly in the ground, as you do other aged people, who are God's images..What is to be done with images? It is a wonderful thing that saints, now being dead, should become so customary and needy, and thereupon so bitterly beg, which all their life time hated all covetousness and begging. I say this to you, and I would that the whole world should take note of it. Saints are covetous beggars. With your shrines and idols, your feigned absolutions and pardons, you draw unto you the substance, wealth, and carnal pleasure of all Christian realms.\n\nWhy, sir (said one of the clerks), will you not worship good images?\n\nWhat worship should I give to them? said Lord Cobham?\n\nThen Friar Palmer spoke to him. Hypocrisy for his part. Sir, will you worship the cross of Christ that he died upon?\n\nWhere is it, said Lord Cobham?\n\nThe friar said, I put you the case, sir, that it were here even now before you?\n\nLord Cobham answered. Idiotish beggary..A wise man asked me an earnest question about a thing, yet he himself did not know where the thing was. He asked me again, \"What worship should I render to it?\" A clerk replied, \"Such worship as Paul speaks of, and that is this: Galatians 6: God forbade that I should rejoice, but only in the cross of Jesus Christ.\" The Lord Cobham then said, \"This is a real cross, yes, and one far better than your wooden cross, for it was created by God. Yet I will not seek to have it worshipped.\" The Bishop of London replied, \"Sir, you well know that he died on a bloody cross.\" The Lord Cobham replied, \"Yes, and I also know that our salvation came not from that material cross but from him who died upon it. A very godly man.\".And I well know that holy Saint Paul rejoiced in no other cross but in Christ's passion and death only, and in his own sufferings of like persecution with him for the same self-same reason that he had suffered before. Another clerk asked him, \"Will you then do no honor to the holy cross?\" \"O incarnate devils,\" he answered, \"if he were mine, I would speak to him honestly and tell him not to take any more blows or be robbed of his goods, as he is now.\" Then the Archbishop said to him, \"Slain with the truth. Sir John, you have spoken here many wonderful words to the shameful rebuke of all the spiritual community, giving great cause.\" The serpent shows his nature. Much time have we spent here about you, and all in vain as far as I can see..We must now be at this point with you, for the day passes away. You must either submit yourself to the ordinance of the holy church or, with no remedy, plunge yourself into deep danger. See to it in time, for it will soon be too late.\n\nLord Cobham said, \"No offense done. I know not to what purpose I should otherwise submit myself. Much more have you offended me than I have offended you in this troubling me before this multitude.\"\n\nThe Archbishop replied to him, \"A willful offering of nobility. We once again require you to remember yourself and to have no other opinion in these matters than the universal faith and belief of the holy Church of Rome. And so, like an obedient child, return to the unity of your mother. See to it (I say in time, for yet you may have remedy, where as anon it will be too late).\"\n\nLord Cobham said expressly before them all, \"I can willingly believe in no other points than I have told you here before.\". Do with me what ye will.\nFynallye than the Archebysshop sayd Vvell than I se non other / Abhomy\u2223nable the\u2223ues and mourthe\u2223rers. but we must neades do the lawe / we must procede forth to the sentence diffynytyue / and both iudge ye and condemne ye for an heretyque.\nAnd with that the Archebysshop sto\u2223de vp / and redde there a byll of his con\u2223demnacyon\n/ all the clergye and layte auaylynge theyr bonettes. And this was therof the tenour.\nIN DeEx mag\u2223no proces\u2223su Tho\u2223me Arun\u00a6deli. metropolitanus / totius Anglie primas / & Apostolice fedis legatus / & so fourth in Barberouse Latyne / which I haue here translated into Englyshe for a mo\u2223re playne vnderstandynge to ye reader. \nIn the name of God. So be yt. Vve Thomas by the sufferaunce of God Ar\u2223chebysshop of Caunterburye / Suffered of god / as a plage. metropo\u2223lytane / and prymate of all Englande / and legate from the Apostolyque seate of Rome / willeth this to be knowen vn\u2223to all menne.In a certain cause, Sir John Oldcastell knight and Lord Cobham were detected for heresy and various articles. A heretic for confessing Christ, accused and presented before us in our last convocation of all our clergy in our province of Canterbury, held in the cathedral church of St. Paul's, London. At the lawful denouncement and request of our uncle's clergy in the said convocation, we proceeded against him according to the law (God witness). Following Christ's example in all that we could, (which wills not the death of a sinner but rather that he be converted and live), we took upon ourselves to correct him (Ezekiel 18, Ezekiel 33). We sought all other possible ways to bring him back to the church's unity, declaring to him what the holy and universal church of Rome has said, held, determined, and taught in that regard. The worse would appear charitable..And though we found him in the Catholic faith far and wide, and so stiff-necked that he would not confess his error nor purge himself, nor yet repent, we yet pitied him from fatherly compassion and inwardly desired the health of his soul, appointing him a competent time for deliberation, to see if he would repent and seek to be reformed. But if they showed no signs of doing so. And since we have found him worse and worse, considering therefore that he is incorrigible, we are driven to the very extremity of the law, and with great heaviness of heart we now proceed to the final public pronouncement of the sentence against him.\n\nIdiots, knaves, &c., brought forth another bill containing the said sentence, and he read it also in his Burgundian Latin. In the name of Christ I invoke you, witnesses, that nothing else we seek in this our enterprise but his only glory.\n\nChristi nomine inuocato, ipsum\nEx magno procesu Thomae Arundeli.\n\nChrist we invoke as witness, that in this our enterprise we seek nothing but his glory..For as much as we have found by various acts, brought forth and exhibited, and also by many most manifest proofs, signs, and tokens, that Sir John Oldcastle knight and Lord Cobham not only was an evident heretic in his own person, but also a mighty maintainer of the church as a whore. Namely, about the two sacraments of the altar and penance, besides the Pope's power and pilgrimages. And that this pastor, as the child of iniquity and darkness, has so hardened his heart that he will in no case attend to the voice of his pastor. Neither will he be assured by straightforward admonishments nor yet brought in by favorable words. The worthiness of the cause weighed on one side, and his unworthiness considered on the other side, his faults also aggravated or made double through his damnable obstinacy. A color of deceit is this..We have been displeased that one who is nothing should be wicked and infect the multitude through his contagiousness. By the sage counsel and assent of the very discrete fathers, our honorable brethren and lords Bishops here present, the unlearned beasts, Richard of London, Henry of Winchester, and Benet of Bangor, and other great learned and wise men here, doctors of divinity and of the canonical and civil laws, seculars and religious, we sentence and definitively by this present writing, as Cyprian decreed Christ, judge, declare, and condemn the said Sir John Oldcastle, knight and lord Cobham, as a most persistent and detestable heretic, convicted on the same charge and refusing utterly to obey the Church, committing him henceforth as a condemned heretic to the secular jurisdiction, power, and judgment, to be done upon him thereon to death..Furthermore, we excommunicate and denounce cursed not only this heretic, this man here present, whose faith is condemned, but also many others who shall be discovered in error in the future. The holiness of these fathers is spiritual. In order that these matters may be better known to all faithful Christian men, we commit them to your charges and give you strict commandment regarding them by this writing. You are to cause this condemnation and definite sentence of excommunication concerning both this heretic and his followers to be published throughout all your dioceses in cities, towns, and villages by your curates and parish priests, at the most opportune times. Antichrist sends forth his soldiers. See that it is done in this manner..As the people are gathered devoutly together, let the curate enter the pulpit and there open, declare, and expound this process in the mother tongue in an audible and intelligible voice, so that it may be clearly perceived by all men. No such voice for the Gospel, and this on the fear of this declaration, lest the people fall from their erroneous opinions conceived lately from seductive preachers. Furthermore, after we have delivered a copy of this to each of you, bishops (who are present here), none of you leave it undone, but permit it to be written out again into diverse copies, and send them to the other bishops and prelates of our whole province, so that they may also solemnly publish the contents within their dioceses and cares. Finally, we will that both you and they seriously and distinctly signify to us again by your writings, A crafty knave in this matter..as the matter is without feigned color in every point performed, the day upon which you received this process, the time when it was executed, and the manner in which it was done in every condition, according to the tenor hereof, so that we may know it to be justly the same.\n\nThomas Valden. In the volume of Zizaniorum Vviclei.\n\nA copy of this writing was sent to Thomas Arundell, the Archbishop of Canterbury, after ward from Maydeston on the 10th day of October in the same year of our Lord AM 1413.\n\nTo Richard Clifford, the Bishop of London, which thus begins: Thomas by divine permission &c.\n\nThe said Richard Clifford sent another copy thereof enclosed within his own letters to Robert Mascall, a Carmelite friar, who was then Bishop of Hereford in Wales. Richard Clifford wrote from Hadham on the 23rd day of October in the same year, and the beginning thereof is as follows.\n\nReverend in Christ, father &c..The reverend Robert Mascall sent another copy from London on the 27th day of November in the same year. Mascall also included a commission of his own to his archdeacons and deans in Hereford and Shrewsbury. Here is the beginning: \"To the reverend and discreet men and others,\" and similarly did the other bishops within their dioceses.\n\nAfter the archbishop had read the bill of his condemnation with the utmost severity before the entire multitude, the Lord Cobham said, \"Exempt me, too.\" With a most cheerful countenance. Though you judge my body, which is but a wretched thing, Mat. 10:28, Job 1:21. Yet I am certain and sure that you can do no harm to my soul, Mat. 10:28, Job 1:21. He who created that will, with his infinite mercy and promises, save it; I have no doubt. Regarding these articles previously mentioned, be worthy of your wariness..I will stand to them ever, to the very death, by the grace of my eternal God. And turning to the people, he cast his hands broad and said with a very low voice, \"Good Christian people, for God's love beware of these men. Christianly warned. Matthew 15:9. For they will else beguile you and blindly lead you into hell with themselves. For Christ plainly says to you, 'If one blind man leads another, they are likely both to fall into the ditch.'\nAfter this he fell down there upon his knees, and thus before them all prayed for his enemies, holding up both his hands and his eyes towards heaven, and saying, \"He prays for his enemies. Lord God eternal, I beseech Thee, for Thy great mercies' sake, to forgive my persecutors, if it be Thy blessed will. And then he was delivered to Sir Robert Morley, and so led forth again to the Tower of London. And thus was there an end of that day's work.\nExcept this, Lord Lindesey..Lord Cobham, while he was in the tower, sent out a letter to his friends and enemies with the following content:\n\nFor as much as Sir John Oldcastle knight and Lord Cobham, by the testimony of his friends, is truly convicted and imprisoned, falsely reported and slandered among the common people by his adversaries, that he should otherwise both feel and speak of the sacraments of the church, and specifically of the blessed sacrament of the altar, contrary to what was written in the confession of his faith, which was indicted and taken to the clergy and so set up in various open places in the city of London.\n\nLet it be known to all the world that he never varied in any point for this reason. A reiteration of his faith. But this is only his faith that all the sacraments of the church are profitable and expedient also to all those who are saved, taken in the intent that Christ and his true church have ordained..Furthermore, he believes that in the blessed sacrament of the altar is veiled a truth. After this, the bishops and priests were in much disrepute both among the nobility and the commoners. The clergy hated the people partly because they had so cruelly treated Lord Cobham, and partly because of his opinion (as they believed at the time) regarding the sacrament. Fearing that this could lead to further inconvenience for both parties, they came to an agreement and adopted a practice somewhat contrary to what they had done before. A practice of false priests.\n\nThey soon spread the word through their servants, friends, and able Sir John, that Lord Cobham had become a good man and had humbly submitted himself to the holy church, utterly changing his opinion concerning the sacrament. These are its common features..And thereupon they forged an abjuration in his name, that the people should take no hold of that opinion by anything they had heard of him before, and to stand in greater awe of them considering him such a great man. This is the abjuration, they say, of Sir John Oldcastle knight, some time Lord Cobham.\n\nIN DEO. Amen. I, John Oldcastle, denounced Valden. In the fasciculo Zizanio, rum Vvilleui. Detected and convicted of and upon diverse articles saving both heresy and error before the reverend father in Christ and my good Lord, Thomas, by the permission of God, Lord Archbishop of Canterbury, and my lawful and rightful judge in that behalf, explicitly grant and confess. That concerning the estate and power of the most holy father the Pope of Rome, mark from whence this gear begins..of his bishops and his other prelates, the degrees of the church, and the holy sacraments of the same, specifically of the sacraments of the altar and penance, and other observances besides our mother holy Church, I affirm before the reverend father Archbishop and elsewhere, that I, being young and seduced by diverse seductive preachers, have gravely erred and heretically called myself:\n\nNever the less, I now remember myself, Alas, good man, thou art slain..And desiring, by this means, to avoid the temporal pain that I am worthy to suffer as an heir at the assignment of my most excellent Christian prince and liege lord, King Henry the Fifth of England and France, by the grace of God most worthy king both of England and of France, I also intend to prefer the wholesome determination, sentence, and doctrine of the holy and universal church of Rome, before the unwholesome opinions of myself, my teachers, and my followers. I freely, willingly, deliberately, and thoroughly confess that the church I revile is the church I freely grant, and I affirm the most holy fathers in Christ, the popes of Rome, especially now at this time, my most blessed lord Pope John, by the permission of God the twenty-third Pope of that name, who now holds Peter's seat (and each of them in their succession), in full strength and power, to be Christ's vicar on earth and the head of the church..And yet, by the strength of his office (though he be a great sinner and known to God to be damned), he has full authority and power to rule and govern, to bind and loose, save and destroy, curse and absolve, all other Christian men. And in accordance with this, I confess, grant, and affirm all other archbishops, bishops, and prelates in their provinces, dioceses, and parishes appointed by the said Pope of Rome to assist him in his doings or business by his decreed canons or virtue of his office, Antichrist empowers himself here..To have had in times past, and now at this time, and that they ought to have in the future, authority and power to rule and govern, bind and loose, curse and absolve, the subjects or peoples of their aforementioned provinces, dioceses, and parishes. How do you prove this by the scriptures? Furthermore, I confess, grant, and affirm that the said spiritual fathers, namely our most holy father the Pope, archbishops, and bishops and prelates, have had, have now, and ought to have hereafter, authority and power for the estate, order, and government of their subjects or peoples. To make laws, decrees, statutes, and constitutions, and to publish, command, and compel their said subjects and peoples to the observance of them. Moreover, I confess, no scripts have they to show..grant and aftermaking it binding on all these aforementioned laws, decrees, statutes, and constitutions published and commanded according to the form of spiritual law, all Christian people and every man is strictly bound to observe and obediently to obey, according to the diversity of the aforementioned powers. As the laws, statutes, canons, and constitutions of our most holy father the Pope, incorporated in his Decrees, Decretals, Clementines, Codes, Charters, Rescripts, Sextiles, and Extravagantes, govern the world over all. What begs questionably here? And as the provincial statutes of archbishops in their provinces, the synodal acts of bishops in their dioceses, and the commendable rules and customs of prelates in their colleges and curates in their parishes, all Christian people are both bound to observe and also most obediently to obey..I John Oldecastle utterly forsake and renounce all the aforementioned errors and heresies, and all other like heresies, and lay my hand upon this book or holy Evangel of God and swear that I shall never more from henceforth hold these heresies. I have never made such an oath nor any other like unto them willingly. Neither will I give counsel, aid, help, nor favor to them. And I shall from henceforth faithfully obey and inviolably observe all the holy laws. This kind of writing they style statutes, canons, and constitutions of all the popes of Rome, archbishops, bishops, and prelates, as contained and determined in their holy decrees, decretals, and the blasphemous Bible of papists. Clementines. I directly apply myself to these and all such other with all possible power..\"Besides all this, the penance which it shall please my said reverend Father, the Lord Archbishop of Canterbury, hereafter to enforce upon me for my sins, I will obediently accept and faithfully fulfill. Mark this humbly. Finally, all my seducers and false teachers, and all others whom I shall hereafter know suspected of heresy or errors, I shall effectively present or cause to be presented to this charge.\n\nAMEN.\n\nNever came this abjuration into the hands of the Lord Cobham, nor was it compiled by them for that purpose, but only with it to blind the ignorant multitude. The devil has not more ways to harm me. And when they performed that policy did not help but made more and more against them, than they sought out another false practice.\".They went to the king with a most grave complaint, like they did before in his father's time, in every quarter of the realm, due to the opinions of the Duke of York and the said Lord Cobham. There were wonderful contention, rumors, tumults, uproars, confederacies, dissensions, disputes, differences, discords, harms, slanders, scandals, and secular sanctions of the church. The claim of papists was mocked. They said the church's spiritual jurisdiction, authority, honor, power, policy, laws, rites, ceremony, curses, keys, censures, and canonical sanctions were held in contempt. Therefore, all was brought to nothing.\n\nThe cause of this was, allegedly, always Christ's fault. The heretics and Lollards continued with their old practices. This would be, they said, a destruction of the common wealth, a subversion of the land, and an utter decay of the king's estate if remedy were not sought in time..And this was their policy to strengthen the king's authority with what they had done in their previous council of craft. They pursued themselves very far to appear weak against their enemies whom they had so boldly confronted. A parliament at Leicester. Upon this complaint, the king immediately called a parliament at Leicester. It could not be held there in those days at Westminster due to the great factions that the Lord Cobham had in London and around the city. Yet they were deceived. They most feared him first.\n\nRobert Fabian was put in charge again by the commons against their constant wish of the temporalites, as it had been twice before, by the procurement of the said Lord Cobham, in the days of King Richard the Second, in the year 1395, and of King Henry the Fourth..In the year 1410, all this malice, as previously specified, had grown, but it was then unsuccessfully thwarted by another proper practice of theirs. They reminded the king to claim his right in France and granted him therefor a penny, along with other substantial sums of money. This practice betrayed Christ's people in every way, and their lives were bought and sold by these most cruel thieves. In the said Parliament, the king made this most blasphemous and cruel act into law forever. Vvalden, Adam Martyn, Pope Leo II. 2. ca. 46 & Syon. Polydorus. Whoever read the scriptures in the mother tongue, which was then called Wycliffe learning, should forfeit land, cattle, body, life, and goods from their heirs forever, and thus be condemned as heretics to God, enemies to the crown, and most errant traitors to the land..This was enacted: no sanctuary or privy ground within the realm should shield them, even if permitted to both thieves and murderers. Christ has less favor for thieves. And if, in case they would not yield or we pursued them after their pardon and they relapsed, they should suffer death in two kinds. That is, they should first be hanged for treason against the king, and then be burned for heresy against God. Never more cruel. The beginning of this act is as follows: \"Pro eo quod magni rumores &c.\" Afterward, it was proclaimed throughout the realm, and then the bishops, priests, monks, and friars had something to ponder. For then, many were taken in various quarters and suffered most cruel deaths.\n\nVallandus, at the Martyrs, 2. ca. 50. De sacramentalis, ca. 53.. And ma\u2223nye fledde out of the lande into Germa\u00a6nye / Boheme / Fraunce / Spayne / Por\u2223tyngale / and into the welde of Scotlan\u00a6de / Vvalys / and Irelande / workynge there manye marueyls agaynst theyr false kyngedome to longe to wryte. In the Christmas folowynge was syr Ro\u2223ger Acton knyght / mastre Iohan Brow\u00a6ne\nesquyre / syr Iohan Beuerlaye a let\u2223ned preacher / & dyuerse other more at\u2223tached for quarellynge with certen pre\u2223stes / and so inpresoned.Vvalden. Fabian{us}. Io. maior Polydor{us}. For all menne at that tyme coude not pacyentlye suf\u2223fre theyr blasphemouse bragges.\nThe complaynt was made vnto the kynge of them / that they had made a great assemblye in saynet Gyles felde at London / A great\u00a6lye. purposynge the destruccyon of the lande and the subuersyon of the co\u0304mon welthe. As the kynge was thus infourmed / Vvalden. ad Marti\u2223num / & in prologo de sacrame\u0304\u2223tis.He erected a banner with a cross on it, according to Valden, and with a large number of men entered the same field, where he found no such company. Yet the complaint was deemed true because the bishops had spoken it at the instigation of their priests. What Thomas Valden was. All this is stated in various works of Thomas Valden, who was at the same time a White Friar and the king's confessor, and mentioned both by Robert Fabian and Polydorus Vergil in their English chronicles, but not in all details.\n\nIn the meantime, Sir John Oldcastle, Lord Cobham, escaped from the Tower of London in the night and fled to Wales, where he continued for more than four years after. Fabian..Polydorusinchronicis. Some writers have thought this escape came about through Sir Roger Acton and other gentlemen in dispute with the Priests. This might well be, but Valden does not affirm it. Iohannes Maior, Lib. vi, cap. ix, Hist. Scotorum. In January following, the aforementioned Sir Roger Acton, Master John Brown, Sir John Beverley, and thirty-six others (of whom most were gentlemen of birth) were convicted of heresy by the Bishops and condemned of treason by the temporal court. According to the act, they were first hanged and then burned in St. Giles' Field. In the same year, one John Claydon, a skinner, and one Richard Turmaine, a baker, were both hanged and burned in Smithfield by that virtuous act. Robertus Fabianus in chronicles..In the year of our Lord 1400, Thomas Arundell, who had been Archbishop of Canterbury for over thirty-two years, died. This was not a small matter if it were fully known in all other quarters of England. Yet his tyrannical rule did not end with his life. Instead, it continued in Henry Chicheley and in a great way more of that spiteful spirituality. The Lord Cobham was betrayed. Their malice was not yet settled against the good Lord Cobham. But they confederated with the Lord Powys (who was at that time a great governor in Wales). They fed him with lordly gifts and promises to accomplish their desire. He, at the last, thus bribed him with Mathew 26, and outwardly pretending him great amity and favor, most cowardly and wretchedly took him, and in conclusion, so sent him up to London, where he remained imprisoned for a month or two in the Tower..And after a long process, they condemned him again for heresy and treason by force of the aforementioned court. The condemned is God's true servant. He had been appointed to suffer for his name's sake. On the appointed day, he was brought out of the Tower with his arms bound behind him. He was led forth to his death, bearing a sorrowful, cheerful countenance. Then, he was laid upon an hurdle, as though he had been a most heinous traitor to the crown, and drawn forth to St. Giles' Field, where they had set up a new pair of gallows. As he was coming to the place of execution and was taken from the hurdle, he fell down sufficiently upon his knees, desiring almighty God to forgive his enemies. He prays for his enemies..He stood up and beheld the multitude, exhorting them in a most godly manner to follow the laws of God written in the scriptures and in any way to be wary of such teachers as they saw contradicting Christ in their conversation and living. Then he was hung up there by the middle in chains and so consumed his life in the fire, praying the name of God as long as his life lasted. In the end, he commended his soul into the hands of God and so departed most Christianly, his body resolved into ashes.\n\nWhat the people and priests did.\nThis was done in the year of our Lord 1418, which was the sixth year of the reign of King Henry the Fifth. The people present showed great sorrow. How the Priests behaved, blasphemed, and cursed, requiring the people not to pray for him but to judge him damned in hell, for departing not in the obedience of their Pope, was too long to write..Not you popes serve, but Christ's. This terrible kind of death with gallows / chains / and fire / appears not very precious in the eyes of carnal men, no more than the death of Christ when he was hung among thieves. The righteous seems to die (says the wise man) in the sight of them which are unwise, Job 1, and their end is taken for destruction. Ungodly fools think their lives very madness, and their passage hence without all honor. But though they suffer pain before men, yet is their expectation full of immortality. Wise 5. They are accounted for the children of God, Job 1, and have their just portion among the feasts. As gold in the furnace does God try his elect, and as a most pleasant burnt offering receives he them to rest.\n\nThe more hard the passage be, the more glorious shall they appear in the latter resurrection. Heb. 11. Rom. 8..Not that the afflictions of this life are worthy of such glory, but that it is God's heavenly pleasure to reward them. Isa. 55. The judgments and ways of men are not like the judgments and ways of God, but contrary, unless they are taught by him. Hosea 32. In the latter time, says the Lord to Daniel, many shall be chosen, proved, and purified by fire; yet the wicked shall live wickedly and have no understanding of faith. Revelation 14. By an angel from heaven was John earnestly commanded to write, \"Blessed are the dead who die in the Lord.\" Right dear in the sight of God is the death of his true servants. Psalm 115. Thus rests this valiant Christian knight, Sir Iohan Oldecastell, under the altar of God (which is Jesus Christ), among that godly company which in the kingdom of peace suffered great tribulation with the death of their bodies for his faithful word and testimony. Revelation 6, Revelation 1. Revelation..7. abiding there with them the fulfilling of their whole number / & the full restoration of his elect. Apoc. 20. The which he granted in effect at his appointed time / which is one God eternal / Amen.\n\nAnother cause of his death, besides the cause rehearsed before in the preface / concerning the dreadful death of this most Christian knight, Sir John Oldcastle, the Lord Cobham, is also reckoned for one. At the end of the first book, which he put up in the Parliament, he spoke against the abuses of the clergy.\n\nAgainst the clergy. In the year of our Lord the English people committed the crime of Sodom.\n\nPaulus ferit, horum sunt Idola causa malorum.\nSurgunt ingrati, Giezite Symone nati,\nNomine prelati, hoc defensare parati.\n\nPaulus strikes, these are the idols the cause of evils.\nThe ungrateful rise up, seek out Simon's sons,\nPrepared to defend with the name of prelates..Though the verses are coarse and unrefined according to the time in which all fresh literature was clearly extinguished, yet is the sentence of them living and of a fresh, faithful spirit, even in the zeal of Elijah and Phineas for the rebuke of sin. And thus they are in English:\n\nBeware, England, the sin of Sodomites.\nThe verses are here Englished.\n\nFor Idols and they, they are the cause of all their woe.\nOf Simon Magus, a sect of hypocrites\nSurnamed prelates, are with them to go.\nAnd to uphold them, in all that they may do.\nYou that are recluses, particularly selected.\nHow can you suffer such mischiefs unccorrected?\nThis book would not help towards any reform,\nBy nothing will they amend..but was the law scorned by the bishops, than were these verses copied out by diverse men and set upon their windows, gates, and doors. These men were then known for obstinate hypocrites and fleshly living, which made the prelates angry. And this is the great insurrection that Valden complains of to Pope Martin the Fifth, and after him Polydotus, the Pope's collector, with other papal letters. Insurrection complained of: I would marvel much more at the duplicity of Thomas Valden being a king's confessor, if I did not know the shameless nature of that lying generation. In the preface to the fourth book, contra Viveleists..In his first Epistle to Pope Martyr and in the first Preface of his fourth book contra Viveleians, he states that Sir John Oldcastle, along with a great number of heretics, conspired against King Henry V in the first year of his reign, offering the head of every monk, canon, friar, and Papal Priest within his realm for a gold noble. And yet, he testifies in his book called Fasciculus zizaniorum Vivelei (Fasciculus zizaniorum Vivelei) that he was a prisoner in the Tower of London during the same time, year, month, week, and day. I report on how well these two writings agree.\n\nBut innocents are commonly lied about among these blasphemous idols. Liars. But he who is essentially true of himself, John, has promised at one time or another to clear his true servant, not by lies and fables, but by his own pure word..No secret is so close, but one shall be opened; neither is anything so hidden that shall not at last be clearly known. Matthew 10:26, Luke 12:2. Thus Sir John Oldcastle achieved a triumphant victory over his enemies by the very truth which he defended. Cobham overcame them all contrary to the blind world's expectation, and they have had a foul overthrow, being proved manifest murderers, blind beasts, hypocrites, and liars by the same. Psalm 33:11, Luke 1: \"Such a sweet Lord is God always to those who are his true servants. Blessed be his holy name therefore. Compare the causes of this godly man's death with the points that Thomas Becket died for and other Popish martyrs besides, and you shall find them far different and unlike.\" Stephen Langton in vita Thomae III. ca. 19..Thomas Becket was slain at Canterbury, in his prelates apparel, in the head church, before the high altar, among reverent Monks and Priests, and in the holy time of Christmas, by his own seeking. And all this is glorious to worldly judgments.\n\nSir John Oldcastle was burned at the stake, Valden. Io. major Fabian, at London, in St. Giles' field, under the gallows, among the rude people, and on the profane working day, at the bishop's procurement.\n\nAnd all this is unglorious, yes, and very despisible to those worldly eyes, what though Jesus Christ, his master before him, was handled in a very like sort.\n\nJesus Christ. For he was crucified at Jerusalem, without the city and without the holy synagogue, a curse outside of church (Heb. 13:10), among the profane multitude, in the midst of thieves (Matt. 27:38, John 19:16), not upon the feastful day but before it, by the bishop's procurement also..Now let us consider the causes of both their deaths and try them both by the manifold scriptures of the Gospel, which of them seems most to the glory of men. Heribert of Hoscham in life was Thomas Becket. Thomas Becket died on his own seeking, only for maintaining the wanton liberties and superfluous possessions of the Roman church within England, which are both forbidden by Christ and also condemned by the same scriptures. He who forsakes not all that he has cannot be my disciple. And when a contention arose among the Apostles for the superiority, Luke 23:1, 5, he said also to them. The kings of the world have the world's dominion with all the pomp and riches belonging to the same. But you, Sir John Oldecastell, died at the importunate suit of the clergy. Therefore, the forementioned Cobha\u0304 died..For calling upon a Christian reform in that Roman church of theirs, and for manfully standing by the faithful testimony of Jesus, as the aforementioned process declares. And this is allowed in the Gospel, and required of every Christian believer. He who confesses me and my word before men (says Christ), him will I confess for mine before my eternal father. Matthew 10:32. Mark 8:38. And he that shall deny me and my doctrine before men, him will I also deny for mine before my everlasting Father which is in heaven.\n\nThomas Becket, in the time of his death, commended himself to the patronage of his church (which were two gilded images of St. Sauver and St. Mary), and the cause of his church was St. Denis, Ben, and had no more but his priestly crown cut off (which is the Pope's livery mark) even by the very showing, as his story mentions..Sir John Oldecastle, at the time of his death, commended his soul to God the eternal father, and his cause to the righteous. The Lord Cobham died with a desire for merciful forgiveness concerning his enemies, as became a faithful Christian, and had his whole body consumed by the fire. Remove from your eyes the corrupted spectacles of carnal or papal judgments, and do upon them that clear sight which you have by the spirit of Christ. No papal martyr is Cobham. And he who faithfully does this, tell me which of these two seems rather to be the martyr of Christ, and which the Pope's martyr? The ways of God (says Isaiah) are not the ways of men. Isaiah 55. But so far as the heavens are above the lowly earth, so far do his judgments exceed theirs. Luke 16. That which seems high and honorable to men (says Christ) is an abomination before God..By this you may see that the precious spouse or immaculate church of Christ is not a gorgeously painted gentlewoman nor a glorious gilded madame, Psalm 44. But hidden and unknown to the worldly infidels who despise seeking her in the scriptures. Nothing is precious to them that do not show themselves to the eye. A fitting member for Christ's mystical body is he who suffers with the head thereof. Who is a righteous one of Christ? As this good sir John Oldcastle said, when he was with Christ examined by the proud bishops, scorned by the priests, the tyranny of bishops and priests despised by the world, ill reported, mocked, hated, Revelation 11. And to prove him Christ's member they both resolved his body into ashes, and also made the river carry them away, like as they did also with the bones of John Wycliffe, De sacramentalis ca. 09..(1137 The Fasciculus of Zizianus contained nothing that should remain / because they would also demonstrate tyranny towards Julian the Apostate, who had previously used the body of St. John the Baptist before them. I would compare this blessed martyr of Christ, Sir John Oldecastell, / and Peter of Myllayne, with other popes' martyrs / who died for the pope's power, pardons, pilgrimages, ear confessions, and other papal matters more firmly established in the general council of Lateran. But it would ask for too much time.\n\nRegarding the kind of his contemptible death or martyrdom. More shameful was not his hanging under the gallows in an iron cage / than was the hanging of his Lord Jesus Christ upon the cross during His death. Nor was the hanging of Peter or John (19. Petrus Equilinus Ioannes Textor) more shameful.).Andrey and Philip, his holy Apostles, Bishop Symeon, Dorotheus, Gorgonius, Alexander, Epipodius, Claudius, Asterius, Menon, Nestor, Agricola, Iulia, Zoe the wife of Nicostratus, and many other holy martyrs were with Christ's martyrdom. More cruel than the burning of Barnabas the Apostle were the strong witnesses of the Lord, Polycarp, the good Bishop of Smyrna, Amancius, Agathon, and Tyburcius, and many hundreds more.\n\nPsalm 21. Amos 4. Indeed, among the fat bulls of Basan, and most cruelly assailed by them, he was firmly established in his conscience for the conflict of faith, to taste his eternal goodness in the last land of the living. John 12. Psalm 26.\n\nIndeed, at a time when he was reviled by his enemies and forsaken by his friends, he took a strong spirit upon him, as did the mighty Machabeus, and thought thus in his mind:\n\nPsalm 30..Though ungracious tyrants may put him to death, yet the eternal king (which is both resurrection and life) will raise him up again in the resurrection of everlasting life among those who have died for his pure laws. (John 11: I John 6: Revelation 20.) He has revived his fame (which lay long dead) through the living spirit of his Gospel, for he was a mighty instrument of it. The Gospel unsaints Becket. Which is a most evident sign that he will afterward, with his other mystical members, raise him up in perfect glory. When the Gospel lay dead, glorious Thomas Becket was a saint, and John Oldcastle a forgotten heretic. But now that its light shines, we are likely to see it far otherwise. For proud Becket has already hidden his face, and poor Oldcastle begins now to appear very notable..The Gospels cannot assert that Saint Augustine spoke this, and other old doctors did, that many were worshipped here on earth as saints whose wretched souls are severely tormented in hell. During the time that our most worthy sovereign King Henry VIII, now living, visited the temples of his realm after the most godly example of King Josiah (4. Reg. 23.2), he persisted in the persistent evil of this Becket's shrine and, in the Lord's name, he utterly destroyed it. Priests suffered on its account. If he had burned those idolatrous priests who were (and still are) their chief maintainers on that account and others, he would have fulfilled that godly history completely. However, what was not accomplished at that time in hope of their amendment may, by chance, fall upon them later when no gentle warning seems to be regarded..I have no doubt that his most noble discourse persuades much more against that wicked generation of the Popes, who dance but in a net. This always maintained (and yet does) so many manifest errors than he ever in his life uttered. The Lord confer his grace. The eternal father rewards his grace for that clear light of heaven which we poor creatures have received at his only hand under God, though it is not all without the grievous punishment of our bodies. By the process which we have aforetime uttered of Sir John Oldcastle, you may easily see that great is the treasure which the Lord has laid up for the benefit of those who have trusted in him. Psalm 30. With this, he now makes the lying lips of those who disdainously reported the righteous to the honor and praise of his most glorious name. Amen..Thus ends the brief chronicle concerning the Examination and death of the blessed martyr of Christ, Sir John Oldcastle, the Lord Cobham, not canonized by the Pope, but in the precious blood of his Lord Jesus Christ. Collected by John Bale; printed AD 1544. 6th day of August.\n\nIn the latter days shall appear a law of liberty. The Gospel of the kingdom of Christ shall be taught, and the church shall be purged as wheat is from chaff and tares. More clearly shall men learn. The kingdom of the flesh shall be done away with, and these things shall be fulfilled towards the end of the world.\n\nThe holy ghost shall more perfectly exercise his dominion in converting peoples through the preachers of the law.\n\nThe church of Rome is the fleshly synagogue of Satan.\n\nThe church of Rome shall be destroyed in the third state, as the synagogue of the Jews was destroyed in the second state..A spiritual church shall succeed it, to the end of the world. The departure of the Greeks from the church of Rome was godly. For it was ordained by God and wrought by the holy ghost. (According to Guidonis Perpinianus, in summary, on heresies.)", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The exhortatory epistle of an English Christian to his dear country of England, against the pompous popish Bishops thereof, as yet the true members of their filthy father, the great Antichrist of Rome: Henry Stalbridge.\n\nAs I have compiled this treatise in the zeal of God and my prince against the tyranny of Rome and his secret maintainers. So it is my desire that his grace may have it as a fruit of my Christian obedience. And I doubt not but some godly man loving his grace better than that wicked Pope will faithfully deliver it to him, considering the slightes of their false generation. Pray (gentle reader), that it may find grace in his sight.\n\nDeal with Babylon as she has deserved, for she has set herself against the Lord and against the holy one of Israel.\n\nIn my heart I wish daily, and for the same I earnestly pray to our most merciful father the everlasting God, and to our only redeemer and full savior, Jesus..If his heavenly will be that he opens thoroughly the eyes of our most worthy and noble king, as he has already begun, and of all his other counsellers, lords, and burgesses of his parliament, chosen out of the whole realm to confound ungodly customs and to set up in their place godly laws, to suppress wickedness and to maintain Christian virtues, to prefer the common wealth before all singular or private wealths, indeed utterly to destroy and abolish forever such filthy traditions as have no just grounding upon God's holy word, as are all the usages, rites, laws, decrees, services, superstitions, and sorceries of the Roman Antichrist, and to:\n\nI say yet again, and that in the name of the Lord as he is my judge, I wish other bishops and steadfast canons of cathedral churches, with other petty prolific priests and prestigious priests of Baal, his malignant members, in all realms of Christendom, especially here in:.England/ yet tears apart like ravenous lions,/ inwardly seething like angry bears,/ and bite as they dare, like cruel wolves,/\nThis one is pursued and seen by a godly observation,/ I wish/ the same vehemence of spirit and prayer/ the said noble king, counsellors, & burgesses/ to procure a full reformation concerning their adulterous doctrine, their prodigious pomp, their insatiable clinging, and tyrannical persecution of Christ in his faithful members. No doubt of it,/ but the mercy of our eternal father has opened to us in these later days what their forked fatherhood, their oiled authority, and their shown holiness is,/ for all their crafty compartments of worldly wisdom that they should not appear the same generation of vipers that John the Baptist and Christ have warned us of. His word has he now appointed by diverse of his ministers to be their utter destruction, for blasphemously deluding his redeemed heritage for many hundreds of years in their counterfeit kingdom of.hypocrisy/ where they show what they have been/ even heretics to God/ traitors to their princes/ and thieves to their Christian communities. It is a duty befitting the said faithful ministers/ to manifest their misdeeds to the universal world/ every man according to his talent given by God/ some with pen/ and some with tongue/ so bringing them out of their old estimation/ lest they still reign in the peoples' consciousnesses/ to their souls' destruction. An evident example have they given/ Christ himself rebuked their unfaithful forefathers/ the scribes/ lawyers/ Pharisees. By these and many other places in the scriptures/ we are easily taught/ at no dayes the wolf from the lamb and the hasty lion from the simple sheep. As Christ sought by all means/ in practice among true Christians/ both in word and writing/ to have the machinations of these spiritual hounds/ the very offspring of Cain/ manifest..Children of Caiphas and successors of Simon Magus, as their doctrine and living declare, require no further proof. Nevertheless, through God's grace, I shall partially reveal the wickedness of them and their fathers, as the truth leads me. Cruel enemies they have been in all ages to the truth of God since the law was first given, and most fierce persecutors of Christ and his church.\n\nConsider first, besides what was done before in the law of nature, how deceitfully Iannes and Iambres, along with other false priests of Egypt, persuaded Pharaoh through lying signs and tokens to withstand the will of God in Moses and Aaron (Exodus 7:11, 2 Timothy 3:13). Micha, the true prophet of the Lord, was cruelly persecuted by Sedechias (Jeremiah 26:20-21, 2 Kings 22:13, 2 Chronicles 35:15). The good Prophet Jeremiah was also afflicted with crafty deceptions (Jeremiah 18:18, 2 Kings 22:17, Daniel 14:1).\n\nGreat was the affliction of the Jews under King Demetrius through the cruel counsel of that treacherous priest..Alchimus. i. Machab. vii. Manifest is it by the. iiii. Gospels how the Bishop\u2223pes and Prestes vsed Christ himselfe. Matth. xxvi. Marke. xiiii. Luke. xxii. Iohan. xviii. And after what relygiouse sort they intreated his Apostles after his ascencyon / Act. iiii. v. vi. and. vii.\nPause had to enemy Barieheu / Ana\u2223nias / Hymeneus / Philetus / Hermoge\u2223nes / and Phyge\nand that eare / fearinge the fall of theyr kyngedome yf the Gospell were trulye opened / as is euident to them which are expert in the cronicles.\nAnd thus haue they co\u0304tynued in theyr spyghtfull generacyon vndre the name of a spiritualte / vnto this present age / whe\u2223rin theyr lowsye legerdemaine is almost perseyued of all menne / the lyght so abun dauntlye shyninge / yet are they not asha\u2223med / so whorishe is the face which they haue cawte of theyr holy mother. A great conscience made theyr naturall forefa\u2223thers to put the. xxx. syluer plates (that Iudas ye trayter theyr elder brother had brought them) into the treasurye / because yt was the pryce of.But those hypocrites, who shed blood, had no conscience at all to murder the eternal son of God, procuring false witnesses against him (Matthew xxvi). They were like adders one to another, or the young wolf to the old, as their daily fruits declare. They sought by all means possible to quench the faith in his glorious resurrection, persuading the soldiers to say that his disciples had stolen him while they were asleep (Matthew xxviii). They occupy this practice to this day through their hired sophists or university knights to blemish his heavenly truth. Such shameless liars\n\nBut truly, they and their fathers have fought in vain.\n\nHow subtly were you, the parliament house, bewitched when the six blasphemous articles were collected there from the Pope's wicked decrees and established with more tyranny than ever under the Roman Pope, Mahomet, or any other tyrant before? Were they not first practiced upon?.you to destroye all them that shulde trulye professe the Gospell (which are and will be alwayes the kyn\u2223ges most faythfull fryndes & to leaue a playne path waye that your Pope myght here after entre? At your trayterouse in\u2223surreccyon in the northe it had bene wro\u0304\u2223ge with this realme / had there not bene a great nombre which had than the fea\u2223re of God written in theyr hartes / wher\u2223by they knew they coude not ryse agaynst theyr prince / but to theyr owne dampna\u2223cyon / and that they were bounde also to defende him agaynst all soche popysshe and rebellyouse trayters.\nThankes myght wele haue bene geuen in those dayes to oure eternall God for raysinge vp e Somme of scri\u2223pture / and diuerse other / wherby the peo\u2223ple\nwere than taught how to loue God / and how to obey theyr princes and magi\u2223strates. These heretique bokes (as you call them made the kynges grace more faythfull fryndes in those dayes / than yow Bysshoppes and Prestes were wele co\u0304te\u0304ted with. Vvell / I trust by this tyme they and soche other lyke haue.made him ten times more. Not only were the six articles devised by the devil and you for the utter destruction of God's true servants and the king's faithful subjects, but also to repair the broken walls of your old Rome again, as in deed they would have done even to the very clouds if they were well followed.\n\nThink not that reverently used amongst you? I fear me, never, so long as you remain in England. As our most godly sovereign began with King Josiah to reform his church, banishing your wicked father as an ungodly usurper forever, you patiently paused with lowering, but when you once perceived that God's holy laws were spread and your unholy laws were set at naught, then you thought it high time to practice your serpentine subtleties. Then you put into practice your old serpentine cunning, rejected or unpunished by most terrible death, whereas they give not place to them.\n\nThus by such means\n\nIf a tree may be judged by its fruits (as our savior says it).may we must needs judge you most pestilent Papists upon the manifest maintenance of so manyfold schemes with such terrible terror of halters and fire. So long as the blasphemous beggaries of the bloody Bishops of Rome are not plucked up by the roots, as were the unsanitary sacrifices of Baal and Bel, and so broken in pieces with the brass serpent idolatrously abused, the saw, labor, and study of his whoresome apostates, I would say, are both the old and new titled Bishops, Suffragans, archdeacons, cons, officials, chancellors, deans, and c.\nIn so much as having their mothers' face, they have not shamed fiercely to rebuke honest and godly men of various quests at the giving up of their very fire in Smithfield, so making him a sacrifice to their great God Mulciber.\nAnd after this shameless sort, no doubt of it, all the other Bishops of England, a very few excepted, have tyrannously handled the king's true subjects, and yet do..To this day, they exhibit less Christian equity and pity than the Saracen or Turk, Jew or Pagan, in quenching their insatiable thirst. It is not to be thought that they are gentle abroad or in the farthest parts of the realm, when they use such furious feasts so near the kings presence. They have been so fanatical in recent days and so forgetful of themselves in their mad, masterless mode.\n\nNever sent Christ such bloody apostles nor two-horned warriors, but the devil's vicar, Antichrist, the deadliest destroyer of faithful believers. And now, to you, we once performed this mischief, you thought easily to have deluded his noble [belief/faith] for delivering his [soul/being] to our eternal living God, for the Christian blood that has been shed between empire and empire, kingdom and kingdom: Constantinople and Almain, England and France, Italy and Spain, for the bishops of Rome, and how many cruel wars at their priests' calling on, it were too much either to write or to [record/recount]..Speak always have they been causing mischief in their idle generation to obscure the truth of God. I say again that it is very necessary for Your Majesty's earnest eyes to mark how God has graciously delivered both him and his people from your troublesome tyrant. Who overthrew King Harold, subjecting all this land to the Normans, Thomas Arundell, and a great multitude more of your anointed ancestors, pontifical prelates, mutilated mothers, madmasters, rugged ruffians. By these your filthy forefathers and such others, this realm has always been in most miserable captivity either of the Romans or Danes, Saxons or Normans, and now lastly under the most blasphemous Behemoth, your Roman Pope, the great Antichrist of Europe, and most mighty maintainer of Sodom and Gomorrah, till God by the strong power of his eternal word gave our noble king a clear victory over him. How uncivilly your said predecessors have behaved the revelers..For all other Christian realms, it would be too long to write. Therefore, I think it is high time for all Christian princes who intend to receive the Gospel of salvation and live in mutual peace and tranquility ever after, to cast you out of their private councils and completely exclude you from all administrative matters until they find you no longer wolves but faithful fathers, no destroyers but gentle teachers.\n\nAccording to St. Peter (1 Peter 5), you ought not to be lords over the people of your dioceses but examples of Christian humility. Who sees not in these days that you, bloody bishops, first conspire with the Turk or Great Barbossa to utterly destroy the Christian commonwealth? Indeed, for your cause and his, the French king Francis first began that ungodly enterprise. You feel it at your fingertips that your father is sick with falsehood; you perceive the daily decay of his false and usurped power..Consider your own private powers, inordinate pride, covetousness, voluptuous living, lechery, idleness, tyranny, and vain glory, which cause you to crave his kingdom so strongly, to cling to his cobbler's trade so tenaciously, and to cling to his old cloak again. If you speak against him, it is only out of fear of the halter. He has never lost your hearts or goodwill, and lacks neither your counsel.\n\nYou never entered with your mysteries, robes, and rings by the door as the poor Apostles did, but by the window, unquietly, like robbers, thieves, and manquellers with Simon Magus, Marcion, and Menander. Your proud Pontifical power, not planted by the heavenly Father, will therefore wither away at the roots. You must ultimately be destroyed without hands. Daniel. viii. Invisibly, you will be struck down as was the great tyrant Antiochus. ii. Machabees ix. With the mighty breath of God's mouth..which is his word injunctive / shall your false kingdom be consumed. II. Thessalonians II and Hebrews III. This recognition I consider sufficient to declare you both to God and to man most spiteful traitors, to those who will not be willfully blind.\n\nNow to prove you spiritual thieves to the common people is the second part of my intended writing. The people's reading, which is the living food of their souls: yes, how many innocent Christian creatures have you most cruelly murdered to cause them to abhor it? Not many years past, you burned a godly woman at Couentre for having but one chapter of St. Matthew's Gospel and another man at London for having St. John.\n\nHe that shall read the causes of the imprisonments & death of Sir John Balle, Master John Aston, Nicholas Herford, Valter Britte, Laurence Reed, David Gotray, Iohan Ashwary, Robert Whyte, and Thomas Sackville,\nfor matters of no consequence, but that you must still be doing your kind.\n\nIt would be too long to recite all..your masters of mischief, whom you have always sought to undermine God's word. Never were you content that the seat of salvation should bear fruit among the people, but instead you have obstructed the sweet blast thereof, to do the devil your father pleasure. Apoc. vii. A few years ago, when it first began to flourish, you caused one Somers, along with certain others, to publicly burn New Testaments in the midst of Cheape in London. And as you perceived that it still increased in magnitude, you, under the authority of our most worthy king, roared like rude ravening bears, raged also your rank rabble of Roman ruffians in their sweeping gowns, shaven crowns, caps, and tippets, like the charming charmers of Bell. Especially wicked Winchester, lewd London, lurking Lyncoln, dreaming Dur. Oh, idle idiots and abominable hypocrites. Shame on you so evidently to lie and blaspheme? Never were you able as yet to match their fervor..whose labors you reprove: and though you have not yet done it to the fight of other. You are those wild swine, lewd shepherds, and foxes which have rotted up the lords vineyard. Psalm 77. Isaiah iii. Jeremiah xii. Canon ii. Never do you repair when anything is there decayed, but continually murder all those who would gladly do it. Matthew xxii. Mark xii. Luke xx. In the first chapter of Wisdom is it written:\n\nBefore your own faces I yet lay more largely your own abominable fruits or good works as you call them, be ashamed of them, if you please. You, Master Wyndham of Winchester, boiled in St. George's field beyond Southwark, were one Giles a Joiner with one of the queen's servants and a painter before five a clock in the morning. And you, bloody Bishop Bonner, murdered a godly young man in Newgate only for reading the Bible in Paul's, whose life was well known to be..vnrebu\nyet was not youre frettynge furye all qualyfyed thus / but styllye raged in your former frenesye not vnlyke Pharaoes fer ce knyghtes / and ones agayne ye bewyt\u2223ched the parlement howse / prouokynge them most pestylentlye to depryue the co\u0304\u2223mon people all together of the Byble rea\u2223dyng. Onlye was it than admitted to. iii. degrees of menne / to gentyll menne / mer chandes / and Prestes / all artyfycers and menne of the common sort clerelye seclu\u2223ded / as though God were parcyall / not willynge his lawes / preceptes / and swe\u2223te promyses to be knowen to poore menne\nto theyr soules saluacyon. But false and craftye are ye in you\nThese be th\nOh abhomina\nBy his p\nNon leaue ye \nverye well contented. But sens they per\u2223suaded the people to worshyp theyr Lorde God a ryght accordinge to his holye la\u2223wes and not yours / and to acknowledge Iesus Christ for theyr onlye redemer and sauer without youre lowsye legerdemay\u2223nes / ye neuer were pleased with them / whan they tell you as the truthe is / that youre Romishe.father has played the cruel Antichrist, and never repent of your manifold misdeeds, however manifest they may be, but are always ready with all your ingenuity to fall to them again. You are not ashamed that you have before time deprived us of all crafty deceits, to make both blind. Gladly do it. But rather on every side you stop the high ways to them, lest they should believe and so receive salvation. Nothing pleasing is it to your lordly cares to hear that we are justified by Christ's only merits. Neither do you think it to your advantage that we, without your lowly beggary, should be saved in his bloodshedding. Slanderously report the instructors of our time, both to preach and to write, against good works, not for any devotion that you have to do them, especially if the scripture has commanded them. But to have such wicked works that faith which arises from the Gospel preaching brings forth the works of the Gospel which are:.Wholesome fruits of the spirit: love, joy, peace, patience, gentleness, goodness, longsuffering, faithfulness, meekness, chastity, temperance, and similar ones. Galatians 5. These good works have not produced good fruit for my justification. I know, the good works you have performed before me, but your bold bragging, besides your filthy deeds in the dark when women are not present, I cannot well tell you about. But I do know that you seem to us with your justifying works as pestilent idols, as Zachariah says you are. Zachariah 11. God requires mercy from his true believers, and neither your unsavory sacrifices nor your faint, weak ceremonies, Daniel 6. Though we affirm with Saint James that faith without works is dead, yet..The Gospel does not prescribe that we perform good works for part of our justification before God, considering that we rest only in Christ's merits, which are ours only through faith. Not for our own righteous works, as Saint Paul says, are we saved, but by the mercy of God through Jesus Christ (Titus iii. 5). No other righteousness before God is ours than a filthy rag stained with a woman's flower, a covering before men for the glory of God (Matthew 5:4). We serve no longer sin from this point on (Romans 6). But when we have done all these things through God's gracious gift, we may not ascribe any part of our justification to the Pharisees (Luke 18:14). Instead, we may say with the tax collector, \"God, be merciful to me, a sinner\" (Luke 18:13). I am truly an unprofitable servant; I have not done as much as I ought to have (Luke 17:10). I am not able to think a good thought of myself; much less to do good..Work to my justification. II Cor. iii. We do not condemn good works, as false liars report, but we highly allow them, as they arise from the Gospel and not from your beggarly traditions. And so we teach them in their right kind. Though your forefathers in all ages, from their beginning, have murmured against the truth, yet they never raged so unreasonably as you do, nor sought so cruel kinds of death for the servants of God.\n\nWhat should be the cause of your frantic fury, it is easy to conjecture. Your water is seen nowadays, your sickness is known, and your longing is perceived. We see now what you are both within and without. It has pleased our eternal God in this latter time, by his despised disciples, to manifest the great Antichrist to the universal world, of whom your Pope is the head and you his malignant members. No longer are you like with your abominations to sit in the holy place, in the temple of God, in the secret place..Matthew XXIV:1. Consciences of men. In Matthew XXIV:1, Corinthians III:2, and Thessalonians II, the unlawful terrorizing of others never fails to take effect on those whom God has appointed. My word (says the Lord), shall not return void but will accomplish my purpose and prosper in those whom I send it to. Isaiah 55:7. Work against yourselves in your daily doings, yet you do not perceive it. In the shedding of righteous blood, or burning, whether you will, these things will be revealed to you, which you have most desired to be hidden from all knowledge. As your pardons and purgatory are of no effect, so are your pilgrimages and other trifles.\n\nAnother thing you value highly will also pass away, though it may cost blood in abundance. For a continual remembrance of Christ's death in his congregation, that heavenly supper was first ordained, and for a universal thanksgiving for the most fruitful benefit of the same. In that sacred supper are the mutual pledges..members of Christ's mystical body gathered there, some despised one another, hated one another, troubled one another, robbed one another, went to law with another, defiled another's wife, even sometimes slew one another. Besides the abominable sorceries, sacrileges, superstitions, and idolatries which were daily committed therein.\n\nYou never hold up to be worshipped, though you fetch from them the words you occupy, for that was nothing for your benefit. Most commonly, that office is performed by an unlearned clown, a blind buzzard, an ass-head, an idiot, a whoremonger, a drunkard, a belly-god, a traitor, a sodomite, a turbulent one, an unfaithful Papist, and the most knave in town. Sometimes from the vomiting of his undigested supper or from the filthiness of his uncleanliness..occupyenge of an harlot / he cometh strayght to the aultre to do it / yet must it be thought a sacrifice of no lesse value and strength / than that Christ himselfe offred vpon the crosse. And he that will not so beleue it / shall be burned for an her etique.\nOh abhominable scorners and theues / which practyse nothynge els but the vt\u2223tre desiruccyon of soule. If anye thynge vndre the heauens hath nede of reforma macyon / lete them thynke this to be one which myndeth anye godlynesse / for ne\u2223uer ded cruell Pharao holde the people of Israel in so wycked a captiuite / as doth this supersticiouse sort of ydest Sodomi\u2223tes the most derelye redemed heritage of the Lorde. If they be no spirituall theues sowle murtherers / heretiques / scysmati\u2223ques\n/ churche robbers / rebelles / and tray\u00a6tours to God & to manne / wher are anye to be loked for in all the worlde: An other thynge yet there is which causeth me so\u2223re to lament / the inconuenyencyes there vpon consydered. And that is this. Al\u2223though the scripturs / cronicles.But your canons, constitutions, counsels, and private histories with your manifest acts in our time declare your forefathers and you, heretics, thennes, & traitors to the Christian common will as there has not been on earth but you. Yet you are still taken into the private counsels of both emperor and king.\n\nBut what a plague it is or miserable yoke to that Christian realm where you bear the swing! I truly think it is unspeakable, though it be not seen. Oh eternal father, for your infinite mercy's sake, graciously grant your most faithful servant, King Henry of England, our most worthy sovereign lord and governor, under the clear sky, to cast out of his private council house these lecherous lusts of Egypt and daily upholders of Sodom and Gomorrah, the Pope's cruel cattle branded with his own proper mark, for the universal health of his people, as you have now constituted him a whole complete king and the first since the conquest. For never shall he have.But they, the disputatious workmen and haughty gentlemen. And not only that, good lord, but also to deprive them of their usurped authority and power, restoring it to your temporal magistrates whom their proud Pope has tyrannously seized. Finally, to take from them their unreasonable pomp and pride, and correct and visit their disgraced members, as will be required at the latter day. But whom have you harbored, ye beastly liars, whom have you visited and fed, you have become Peter, Iames, & Iohan, with the other disgraced ones. In vain, therefore, have you made it dead to impugn your scheming monkeys. Go forth before you, think not but yourselves shall follow with your companions, shame crowns, and long-ripened tyrants arising from the same soil. For Rome, that proud city, was the original mother to both of you. If it should be otherwise (as the lord forbade both Prince Edward and the whole realm from), it would be dangerous. For though you play now as Judas..flies and whisper pleasantly in the ee house of the king, his fair flat ring faces, to bring his false matter gloryously every day by performing all his mastery of mischief. What foxes body and flees and flesh have,\n\nThis unpleasant convenience England has had of you always when you have been of the king's private council, and I think has now at this present hour. That whenever any godly enterprise is there in doing, be it never so privately handled, yet the Popish prelates of Italy, Spain, and France,\n\nSo long as you rule in the parliament house, the Gospel will be kept under and Christ persecuted in his faithful members. So you play altogether hypocritical scorners under the figure of Irony. That you say you have love, & that you say you love, hate. Let all faithful men beware of such double-day dreamers and hollow-hearted traitors, and think where they bear the rule, nothing will come rightly forward neither in faith nor common wealth. Never.find these traitors\nBut be sure of this, that those who show countenances so ever, with lowly sighing and ducking down to the ground, may now be jointly joined as friends, not without their own procurement also for another purpose of theirs - to stop a general council where they doubt their outer fall. Yet they shall not long continue, if by any other false policy they can alter it, as I hope it shall never lie in their wicked power to do so.\nThese have always been their common practices, as they have seen their matters in danger. And therefore they are now least of all to be trusted, considering that at this present they are in most danger. If this general war sets them not up again, they are never like to go forward. And therefore take heed to your hands who shall, yes, and spare to some of their feet if God be their good lord. What other works can\n\n(Note: The text appears to be in Early Modern English, and there are some errors in the OCR transcription. I have corrected the spelling and punctuation as faithfully as possible to the original text while removing unnecessary line breaks and whitespaces.).come from the devil's working tools, then comes from the hands of his own malicious agent: who can deny these bishops and priests to be the instruments of Satan? Understanding the scriptures and beholding their daily doings, they only persecute simple men unto death for believing in Christ, but never for the great abominations of idolatry and superstition.\n\nOnly they are great enemies to marriage which is holy, and never to the stinking Sodom.\n\nIf we would have the strength of the living word of the Lord. For the heart of a king is always in God's hands, and at His pleasure He may turn it (Proverbs XXI). Take not me here that I condemn any bishop or priest that is godly, doing those holy offices that the scripture has commanded them, such as preaching the Gospel, providing for the poor, and ministering the sacraments rightly. But against those bloody butchers who murder God's people and make daily havoc of Christ's congregation..Maintain the Jews ceremonies and the pagans superstitions in the Christian church. These are not bishops but tyrants/tormentors/termites, not beastly ignorant in the holy scriptures as most of them are nowadays. They who were appointed to these spiritual offices did nothing else but only preach and teach the Gospel, having assistant inferior officers called deacons. The most wicked nature of Mammon is always to corrupt, yes, even the elect, if God were not more merciful. And that caused Christ our savior to say to his apostles, \"you cannot serve God and Mammon.\" Matthew vi. This might be an admonishment to our lordly bishops when they are in their worldly pomp, that they are not God's servants, believing they are no less. I cannot think that any Christian bishop or priest will be offended by anything I have written here, but rather prefer it to their power, saying it makes nothing..Against them seeking God's glory and not their own. And concerning the Roman Popes idols, it will be better judged by all Christian believers if they speak out against it. My conscience tells me that I have followed the example of Christ in this. Just as he labored daily in teaching to undermine the great opinion that the people had of God and his living word. II Timothy II. Daniel II. I desire, from the depths of my heart, that the Lord, in his boundless mercy and for his son Jesus' sake, may soon perform this for the just expectation of his elect flock. Finally, I earnestly desire that these enemies of the truth may no longer be given over by God and left to themselves, but may find some way to repent, and from henceforth maintain the pure laws of Christ, as they have in past times the most filthy traditions of Antichrist.\n\nSo be it.\n\nWritten from Basyle, a city.\n\nIt is to be known to you begging,\n\nIn no way may you allow it..that he, in his tight colors, be related to the world, lest you, rising out of his right side, be thrown from your vain glory and dignity with him. Much rather had you that all princes' powers were nothing, than that the acts of your father should utterly come to naught. But since you have taken such great pains to defend his cause, should you not put it forth that your traitorous brother might be confirmed in his obstinate errors by the same? If you will not show the cause why, then I shall take the pains to do it for you. You have considered it within yourself and with your crafty counsellers, that if you should so put forth that work of yours, you might again have let it pass unchecked, you should either have written against this traitor, or you think that you have driven him out of counsel though you have done nothing else for lack of matters to your mind. As you did, I suppose your vulnerable, lethargic minds will encourage him to pour out double..Acts of cruelty. II. The face of a false gentleman and a whole seller within, who suppresses the gospel for your old religion to keep, your father's. But as you delivered it to your dear friend, Doctor West, so shall it be seen in every respect. You shall not deceive it to be your own act, if you said \"O vest-o be it heard.\" And although he was there accused, yet after the ancient brood had swarmed on, Amen.\n\nArticles of papistry. 7\nAnricular confession. 8\nAll sorts of the Bis. 16\nAnswer of Wynchestre. 28\nApostles of the pope. 8. 27\nApostles yielded of priests. 4\nBeware\nBon\nBishop's tyranny. 9\nBishop's\nBrent for the scriptures. 12\nBrent in our time. 13\nBible condition\nConscience of prelates. 5\nCeremony\nChronicles show the best. 10\nChristian work\nChrist's church how defended. 22\nCommodity of bishops. 24\nDesire sought for Christians..Doctor London and Pates. 9 (or: Doctor London and Pates: 9)\nDoctor Weston's sermon. 28\nDestroyed must they be. 12 (or: They must be destroyed: 12)\nDeuryning vermin. 24 (or: Deuryning vermin: 24)\nDyogenes flies. 24\nDeath forth preachers. 32\nEngland holds the pope. 8\nEngland in captivity. 11\nEmpires subverted. 10\nEpithetes of prelates. 11, 14, 16, 20\nExcuses for war. 24\nEpiscopus: what yt ys. 27\nFears of cruel papists. 5\nFace of their mother. 8\nFathers ought U. to be. 11\nFruits of prelates. 11\nFaith engendreth good works. 17\nFlattery: what it does. 24\nGardener the pope's holy ghost. 8\nGerman gardener hanged. 9\nGood works of popes. 11\nGood works of Byss. 14, 15, 17, 22\nGood works after the scripture. 17, 18\nHontying of the fox. 7\nHaman with Assuerus. 9\nHamock in the court. 9\nHow Byss impugns the pope. 11\nHow Byss came in first. 12\nIohan vexed priests. 4\nIohan, king of England. 10\nIohan astonished with his company. 13\nIohan, lord Cobham\nInsurrection in the north. 6\nJustifycacyon in Christ. 17, 18\nkings' private chamber sought. 6\nkings of England vexed..1. Laws of papistry: King Henry's decrees. (London: Pates or Gardener.)\n2. Moyses persecuted by priests.\n3. Minstrels and players vexed.\n4. Mass of the pope.\n5. Mass hearers: what they are.\n6. Masse mongers described.\n7. Monks gone before.\n8. Mermaid's song.\n9. Names of herbs.\n10. Names of kings.\n11. Names of burned Christians.\n12. New testaments burned.\n13. Old practices of popes (5, 7, 26).\n14. Order in their masses.\n15. Order to be taken for bishops.\n16. Paul vexed by prelates.\n17. Prelates' companions.\n18. Prophets persecuted.\n19. Practices of popes (5, 7, 26).\n20. The pope dwells in England.\n21. Power commended.\n22. Polycies of provision.\n23. Diverse quests.\n24. Resisters of truth.\n25. Recantations of our time.\n26. Reparers of Rome.\n27. Regnold pecok bishop.\n28. Repentance: have they none?\n29. Righteousness: where and what.\n30. Recant or else die.\n31. Simon Magus' counsel.\n32. Slandered are the preachers.\n33. Supper of the Lord.\n34. Sapiens rebukes.\n35. Tyrants procured by priests.\n36. Traditions of the Pope..The three young men of Southfolk. 13 (17)\nThe Bible has three degrees. \nThomas Sa (Testament) not worshipped. 20 (17)\nTestament kept down. 12 (17)\nV\nVictory has our king. 11 (17)\nVowed chastity, an idol. 14 (17)\nUpholders of the Pope's church. 14 (17)\nVynchestre the Pope's holy ghost. 8 (17)\nVynchestre all\nVynchestres will\nVynchestre a shameless papist. 28 (17)\nVynchestre put to his shifts. 28 (17)\nVillyam Vraghton. 7 (17)\nWhat the Prelates are. 14 (17)\n\nSet yourselves at large / and be not the strangers yoke with the unbelievers. II Corinthians VI.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The play is called \"The Four Ps.\"\n\nA new and very merry interlude of a palmer, a pardoner, a potter, a peddler. Made by John Heewood\n\nPalmer:\nNow God be here who keeps this place\nNow by my faith I cry you mercy\nReason compels me to seek grace\nMy reward shows me no homely face\nWhat is your pardon that you ask and win\nI show you as courtesy binds me\nTo tell this which shall be begun\nIn order as it comes best to mind\nI am a palmer, as you see\nWho in my life have spent much part\nIn fair and far-off countries\nAs pilgrims do of good intent\nAt Jerusalem have I been\nBefore Christ's blessed sepulcher\nThe mount of Calvary have I seen\nA holy place you may be sure\nTo Josephat and Olyvet\nOn foot, God knows, I went right bare\nMany a salt tear did I make sweet\nBefore these carves could come there\nYet have I been at Rome also\nAnd gone the stations all around\nSt. Peter's shrine and many more\nIf I told all, you would know\nExcept for those who have been there\nAnd diligently have taken heed and marked much..I have cleaned the text as follows: \"Then I was at Rodes, around Amias, at St. Toncomber and St. Tronion, at St. Bothulph and St. Anne of Buckston, on the hills of Armory where I saw Noah's ark with holy Job and St. George in Southwark, at Waltam and Walsyngam, and at the good rood of Dagnam, at St. Cornelys at St. Iames in Gales, and at St. Wynefrydes well in Wales, and our lady of Boston at St. Edmund's bury, and straight to St. Patricks purgatory, at Ridybone and the blood of Hayles, where pilgrims' pains rightly increase, at St. Davies and St. Denis, at St. Matthew and St. Mark in Venice, at master John Shorne at Canterbury, the great god of Catherine at King Henry, at St. Saviours at our lady of Southwell, at Crome, Wylsdome and Muswell, at St. Richard and St. Roke, and our lady that stands in the oak. To these and many others, I have devoutly prayed and gone, praying to them to pray for me, to the blessed Trinity.\".By whose prayers and daily pain I trust sooner to obtain,\nFor my salvation, grace and mercy. For you are surely right,\nWho seeks saints for Christ's sake, and especially those who take pain,\nOn foot to punish thy frail body,\nShall thereby merit more readily\nThan by anything done by man.\n\nAnd when you have gone as far as you can,\nFor all your labor and spiritual intent,\nYet welcome home as wisely as you went.\n\nWhy, sir, do you disparage the pilgrimage,\nPardoner.\n\nNay, for God's sake, then did I rage,\nI think you rightly occupied,\nTo seek these saints on every side,\nAlso your pain I do not despise it,\nBut yet I condemn your wit,\nAnd before we go even so shall you,\nIf you in this will answer me,\nI pray you show what the cause is,\nYou went on all these pilgrimages,\nPalmer.\n\nForsooth, this life I did begin,\nTo ride the bondage of my sin,\nFor which these saints rehearse or this,\nI have both sought and seen I wis,\nBeseeching them to be recorded,\nOf all my pain unto the Lord,\nWho gives all forgiveness,\nUpon each man's contrition..And through your good mediation, upon my humble submission, I trust to have in very deed, for my soul's health, the better speed.\nPardoner.\nNow is your own confession likely\nTo make yourself a fool quickly,\nFor I perceive you would obtain\nNothing other than this for all your pain\nBut only grace your soul to save\nNow mark in this what wit you have\nTo seek so far and help so near\nEven here at home is remedy.\nFor at your door, my own self does dwell,\nWho could have saved your soul as well\nAs all your wide wandering shall do\nThough you went three times to Jericho\nNow since you might have sped at home\nWhat have you won by running at Rome.\nPalmer.\nIf this be true that you have moved,\nThen is my wit in deed reproved.\nBut let us here first what you are,\nPardoner.\nTruly I am a pardoner.\nTruly a pardoner that may be true,\nBut a true pardoner does not often appear.\nThat truth and pardoners dwell together,\nFor be your pardons never so great,\nYet them to enlarge you will not let..With such lies, you seem to have that you haven't. Why then I went myself to the very thing, in every place, and without complaining. There I had as much pardon assuredly as you can promise me here doubtlessly. Howsoever, I think you mock me, but if you had all, and no whyte of pa, in any place where I have haunted, yet of my labor I not regret a thing. God respects how each time is spent, and as in his knowledge all is regarded, so by his goodness all is rewarded.\n\nBy the first part of this last tale, it seems you come late from the ale. For reason on your side so far fails, that you leave singing and begin to rail. In this, you forget your own part clearly. For you are as untrue as I, and in one point you are beyond me. For you may lie by authority, that no man can be their controller. And where you esteem your labor so much, I say yet again, my pardons are such, that if there were a thousand souls on a heap, I would bring them all to heaven as good cheap..As you have come on pilgrimage\nIn the least quarter of your journey, which is far on this side of heaven by God,\nThere your labor and pardon is due. With small cost and without any pain,\nThese pardons bring them to heaven plain.\nGive me but a penny or two pence,\nAnd as soon as the soul departs then,\nIn half an hour or three quarters at most,\nThe soul is in heaven with the Holy Ghost.\n\u2767Potycary.\n\u00b6Send any souls to heaven by water,\n\u261ePardoner.\n{fleur-de-lys}If we did, sir, what is the matter,\n\u2767Potycary.\n\u00b6By God, I have a dry soul, should it thither,\nI pray you let our souls go to heaven together.\nSo be you two busy in soul's health,\nMay not a pardoner come in by stealth.\nYes, that I will, by St. Anthony,\nAnd by the leave of this company,\nProve you false knights, both or we go.\nIn part of your saying as this,\nYou, by your travel, think to get heaven,\nAnd you, by pardons and relics, count no let,\nTo send your own soul to heaven sure,\nAnd all others whom you list to procure..If I took an action then they would be blank,\nJust like thieves, the knaves rob away my thanks.\nAll souls in heaven having relief\nShall they thank your crafts? No, thank my chief.\nNo soul you know enters heaven's gate\nUntil separated from the body.\nAnd whom have you known to die hospitally\nWithout help from the apothecary?\nNot all that comes to our handling\nExcept you happen to come to hanging\nThat way perhaps you shall not wonder\nTo go to heaven without a glyster.\nBut be sure I would be woe\nIf you should change to beguile me so.\nAs good to lie with me a night\nAs hang abroad in the moonlight.\nThere is no choice but\nAs I said, since our souls are numerous,\nI send to heaven when all is viewed,\nWho should I then all together\nHave thanks of all their coming thither.\nPardoner.\n\nIf you killed a thousand in an hour's space,\nWhen they came to heaven, dying from a state of grace,\n...Potycary.\n...If a thousand pardons were tied about your necks,\nWhen they came to heaven if they never died.\n...Palmer..The longer you dwell in communication,\nThe less you will like this imagination.\nFor you may perceive even at the first chop,\nYour tale is trapped in such a stop,\nThat at the least you seem worse than we.\n\nPardoner: By the mass, I hold us not all three.\n\nPedler: By our lady, then I have gone wrong,\nAnd yet to be here I thought long.\n\nPardoner: Brother, you have gone wrong no wit.\nI praise your fortune and your wit,\nThat can direct you so discreetly,\nTo plant you in this company,\nThou palmer and thou a pardoner,\nI a potter.\n\nPedler: And I a peddler.\n\nNow on my faith, full well watched,\nWere the devil were we four hatched.\n\nThat makes no matter since we are matched.\nI could be merry if that I catch'd\nSome money for part of the ware in my pack..What the devil have you there at your back?\nPedler.\nWhy don't you know that every peddler\nIn every town must be a meddler\nSpecifically in women's triflings\nThose things we chiefly deal with above all things\nWhich things to see if you are disposed\nBehold what wares are here displayed\nThis gear shows itself in such beauty\nThat each man thinks it says \"come buy me\"\nLook within yourself and see if you'd choose\nYourself shall make the price though I am the loser\nIs there not something for my father Palmer here?\nDon't you have a want on in a corner?\nFor your walking to holy places\nBy Christ I have heard of as strange cases\nWho lives in love or love would win\nEven at this pack he must begin\nWhere are right many a proper token\nOf which by name part shall be spoken\nGloves, pins, combs, unspotted\nPomanders, hooks, and ladies' knots\nBrooches, rings, and all manner beads\nLace round and flat for women's heads\nNeedles, thread, shers, and all such knick-knacks\nWhere lovers lack such things..Super swathbands, ribbands, sleeves, purses, and pincases.\nPottery.\nDo women buy their pincases from you?\nPedler.\nYou who they do, I make a vow,\n{fleur-de-lys}Pottery.\nSo must I suffer then for my part,\nI am a rogue, your knaves barehearted,\nFor making my wife's pincushion so wide,\nThe pins fall out, they cannot abide,\nGreat pins she must have, one or other,\nIf she loses one, she will find another,\nIn this I find cause to complain,\nNew pins to her pleasure and my pain,\nPardoner.\nSir, you seem well seen in women's causes,\nI pray you tell me what causes this,\nThat women after their marriage\nAre so long in their apparel,\nPedler.\nIndeed, women have many kinds,\nFrontlets, fillets, parlets, and barcets,\nAnd then their bonnets and their poinettes,\nBy these lettices and nettes, the lettice is such,\nThat speed is small when haste is much,\nPottery.\nAnother cause why they come not forward,\nWhich makes them daily to draw backward,\nAnd yet is a thing they cannot forget..The trying and pinning up their gear specifically the fondling with the tail pin and when they would have it prick in if it chance to double in the cloth then they are wild and swear an oath till it stands right they will not forsake it Thus though it may not yet want them to make it But be ye sure they do but defer it For when they would mar it often times they prick and pin them as near as you will And yet will they look for pinning still So that I dare hold you a joint You shall never have them at a fall point Pedler.\n\n{fleur-de-lys} Let women's matters pass and mark mine What ever their points be these points are fine\n\nWhyever if you are willing to buy Lay down money come quickly.\n\nPalmer.\nNay by my truth we are like friars We are but beggars we are no buyers\n\nPardoner.\nSir you may show your ware for your mind But I think you shall find no profit\n\nPalmer.\nWell though this your ney acquit no cost Yet think I not my labor lost For by the faith of my body..I like this company well. Up shall this pack for it is plain. I came not hither for gain. Who may not play one day in a week? May thy thrift be far to seek. Choose what pastime you think best and make sure to find me present.\nPotycary.\nWhy are you so universal That you can do whatsoever you shall?\nPedler.\nSir, if you list to oppose me, What I can do then shall you see.\nPotycary.\nThen tell me this, are you perfect in drinking?\nPedler.\nPerfect in drinking as may be wished by thinking.\nPotycary.\nThen, after your drinking how do you feel?\nPedler.\nSir, after drinking while the shot is thinking, Some heads are swimming but mine will be sinking, And upon drinking my eyes will be pinking, For winking to drinking is always linking.\nPotycary.\nThen drink and sleep, you can do well. But if you were desired to, I pray you tell me can you sing?\nPedler.\nSir, I have some sight in singing.\nPotycary.\nBut is your breast anything sweet?\nPedler..What ever my breast be, my voice is mete. (Pottery) That answer shows you a right singing man. Now what is your will, good father? (Palmer) What helps will where is no skill? (Pardoner) And what helps skill where is no wit? (Pottery) For will or skill what helps it? Where forward knights lack will, Leave this curiosity And who that lists sing after me. (They sing) This pleases me well, so may I the. (Pardoner) So help me God it pleases not me. Where company is met and well agreed, Good pastime rightly in deed, But who can sit in dalliance? Men sit in such a variance As we were set or ye came in. Which strife this man did first begin, Alleging that such men as use For love of God not and refuse, On foot to go from place to place, A pilgrimage calling for grace, Shall in that pain with penitence Obtain discharge of conscience, Companioning that life for the best, Enduction to our endless rest, Upon these words our mother grew..For if he could acknowledge them truly, I would be as good to be a gardener as to be a pardoner. But when I heard him so far away, I then approached and replied, saying, \"This indulgence, having the aforementioned penance, discharges a man from all offense with much more profit than this pretense. It is not a very great cost, and from all pain, without despair, my soul for his keep, even his chair. And when he dies, he may be sure to go to heaven at pleasure. And more than heaven he cannot get. Then is his pain more than his wit to wake up in heaven since he may sit. Sir, as we were in this contention, in came this dawn with his entreaty, urging us himself, that all the souls ascending to heaven are most bound to the apothecary because he helps most men to die. Before death, he says in truth, no soul in heaven can repay him.\"\n\nPedler: Why do apothecaries kill men.\n\nApothecary: Men say so now and then.\n\nPedler: And I thought you would not have mentioned this..To make men live as long as you wish. (Potycary) As long as we wish, not as long as they can. (Pedler) So might we live without you then? (Potycary) You still find it necessary to have a potycary. (Potycary) For when you feel your conscience ready, I can send you to heaven quickly. (Potycary) Concerning our matter here, above these two I am clearest. (Potycary) And if he pleases to take me, I am content. You and no more shall be our judge in this case. (Potycary) Which of us three shall take the best place? (Pedler) I will not judge the best or worst. (Potycary) For you know it is no white my sight. (Potycary) To be a judge in matters of weight. (Potycary) It behooves no peddlers nor proctors. (Potycary) But if your minds are only set on soul health, you are well met. (Potycary) For each of you shows in some way that souls grow towards heaven through you. (Potycary) Then if you can agree so well, to continue together all three, and all three obey one will, then all your minds you may fulfill, as if you came all to one man..Who should go on pilgrimage more than he can,\nIn that the palmer may clearly discharge him,\nAnd for all other sins one had confession,\nYour pardons give him full remission,\nAnd then the master apothecary,\nMay send him to heaven by and by.\n--Apothecary.\n[If he tastes this box near the prime,\nBy the mass he is in heaven or even long time,\nMy craft is such that I can right well\nSend my friends to heaven and myself to hell,\nBut sirs mark this man, for he is wise,\nHow could such a device be devised?\nIf we three be as one,\nThen we should be lords each one,\nBetween us all could not be mistaken,\nTo save the souls of whom we list,\nBut for good order at a word,\nTwo of us must wait on the third,\nAnd unto that I do agree,\nFor both you two shall wait on me,\nWhat chance is this that such an elf\nCommands two knights be, besides him?\n--Pardoner.\n[Nay, nay, my friend,\nI am too good to wait on you.]\n--Palmer.\n[By our lady, I would be loath\nTo wait on you.]\n--Pedler..Yet be you sure of all this doubt\nThis waiting must be brought about\nMen cannot prosper willfully led\nAll things decay\nTherefore, certainly mark what I say\nTo one of you three must obey\nAnd since you cannot agree in voice\nWho shall be head, there is no choice\nBut to devise some\nWherein you all be\nAnd in the same\nThe other two\nIn every thing\nHoly to be at one\nAnd now have I\nThat you can do in\nAnd is not other sell\nBut even only very lying\nAnd all you three can lie as well\nAs can the falsest devil in hell\nAnd though before you heard me grudge\nIn greater matters to be your judge\nYet in lying I can some skill\nAnd if I shall be judge, I will\nAnd be ye sure without flattery\nWhere my conscience finds the mastery\nThere shall my judgment be straight found\nThough I might win a thousand pound\n\nSir, for lying though I can do it\nYet am I loath for to go to it\n\nYou have not cause to fear to be bold\nFor you may be here unccontrolled\nAnd you in this have good advantage\nFor lying is your common usage.And you, in lying, be well sped.\nFor all your craft stands in falsity.\nYou need not care who begins\nFor each of you may hope to win.\nNow speak all three even as you find\nBe you agreed to follow my mind.\n--Palmer.\n--I, by my truth, am content.\n--Pardoner.\nNow in good faith and I assent.\n--Potycary.\nIf I denied, I were a nobody.\nFor all is mine by God's body.\n--Here the potycary hopes.\n--Palmer.\nHere was a hopper to hop for the ring\nBut sir, this game goes not by hopping.\n--Potycary.\nSir, in this hopping I will hop so well\nThat my tongue shall hop as well as my whole body\nUpon which hopping I hope and not doubt it\nTo hope so that you shall hope without\n--Palmer.\nSir, I will not\nBut take such a fee\nAnd if you win\nI will obey you\nAnd surely I think\nIn any man is given\nIn any manner to rule or be ruled\n--Pardoner.\nBy that boast\nWhat can your question\nIf we should stay\nOne penny to buy\nNay, if riches may rule the roost\nBehold what cause I have to boast\nLo, here be pardons, half a dozen..For ghostly riches they have no kinship\nAnd more over to me they bring\nSufficient succor for my living\nAnd here be relics of such a kind\nAs in this world no man can find\nKneel down all\nWho list to off\nFriends here shall you see even at hand\nOf all Hallows the blessed Iawn bone\nKiss it hardly with good devotion\n\u2767Pottery.\n\u00b6This kiss is\nFogh, by Saint\nYou were as good\nFor by all Hallows I thinketh\nThat all Hallows breed stinketh\n\u2767Palmer.\n\u00b6You judge all Hallows to be unknown\nIf any stinks, it is your own.\n\u261ePottery.\n{fleur-de-lys}I know my own brethren from all Hallows\nOr else it were time to kiss the gallows.\n\u2767Pardoner.\n\u00b6Nay, sirs behold here may you see\nThe great toe of the Trinity\nWho to this toe any money vows\nAnd once may roll it in his mouth\nAll his life after I undertake\nHe shall be rid of the toothache.\n\u261ePottery.\n{fleur-de-lys}I pray you turn that relic about\nOther the Trinity had the gout\nOr else because it is three toes in one\nGod made it much as three toes alone..This is a relic that does not mislead, both the least and the most. This is a buttock bone of Pentecost. \u2767Pottery. By Christ and yet, for all your boasts, This relic has shriven the roast. \u261ePardoner.\n\nMark well this relic, here is a whipper, My friends unfeigned, here is a sleeper, Of one of the seven sleepers, be sure, Doubt not, this kiss shall do you great pleasure For these two days it shall so ease you That none other savors shall displease you. \u2767Pottery.\n\nAll these two days, nay, all this two year, For all the savors that may come here Can be no worse for at a word One of the seven. \u261ePedler.\n\nSir, I think your devotion is but small. \u2767Pardoner.\n\nSmall, I think he has none at all. \u261ePottery. \u2767What the devil care I what you think? Shall I praise relics when they stink? \u261ePardoner.\n\nHere is an eye Whose eyes be on May happily lose part of his sight But not all till he\n\u2767Pottery..What ever any other man sees, I have no devotion. For all though I never saw a greater, yet I think I have seen many better. (Pardoner.)\n\nHere is a box full of humble bees that sting Eve as she sat on her knees tasting the fruit to her forbidden one. Whoever kisses the bees within this hidden one shall have as much pardon of right as for any relic he kisses this night. (Palmer.)\n\nSir, I will kiss them with all my heart. (Potionary.)\n\nKiss them again and take my part. For I am not worthy. Nay, let those bees that (Pardoner.)\n\nGood friends I have yet here in this glass which on the drink at the wedding were of Adam and Eve undoubtedly. If you honor this relic devoutly, all though you thirst not for white, yet shall you drink the more doubtlessly. After which drinking you shall be as meet To stand on your head as on your feet. (Potionary.)\n\nYou may now thank me in the presence of this, the rest be blank. Would God this relic had come rather, kiss that relic well good father..\"Such is the pain that palmers take,\nTo kiss the pardon bowl for the sake of drink,\nO holy yeast that looks full sour and stale,\nFor God's body help me to a cup of ale.\nThe more I hold thee, the more I thirst,\nThe oftener I kiss thee, the more likely to burst.\nBut since I have kissed thee so devoutly,\nHelp me and give me drink till I die.\nWhat so much praying and so little speed!\n\u2014 Pardoner.\n\"For God knows when it is needful\nTo send folk drink but by St. Anthony,\nI believe he has sent you quite ready.\n\u2014 Potycary.\n\"If I have no more for thee\nThan thy relics are worth, nor thou for me,\nExcept they are more beneficial than I can see.\nA richer treasure than all thy relics that do not delight me,\nIt is thou who hadst prayed but half so much to me\nAs I have prayed to thy relics and thee.\nNothing concerning my occupation,\nBut straightway should have worked in operation.\nAnd as in value I give you a penny,\nHere lies much.\nI have a box of r\nWhich is as precious as it is dear.\".So help me God and Holy Dam,\nOf this I would not give a dam,\nTo the best friend I have in England's ground,\nThough he would give me 20 pounds,\nFor though it pains you,\nAnd makes you,\nThat you shall,\nPedler.\nThen is that,\nTo preserve a man,\nPotycary.\nIf you will,\nIf ever you be in want,\nHere have I given,\nA special ointment as doctors discuss,\nFor a fistula or a canker,\nThis ointment is even shot anker,\nFor this medicine helps one and other,\nOr brings them in case that they need no other,\nHere is syrup of Byzans,\nA little thing is enough of this,\nFor even the weight of one script,\nShall make you strong as a script,\nHere be other as diosfialios,\nDiagalanga and sticados,\nBlanka manna, diospoliticon,\nMercury sublimed and metridaticon,\nPelitory and arsenic,\nCassy and colloquintida,\nThese are the things that break all strife,\nBetween man's sickness and his life,\nFrom here,\nAnd set you even at rest for ever,\nHere is a medicine no more like the same,\nWhich commonly is called thus by name,\nAlikakabus or Alkakengy..A good thing for dogs that are mangy are these medicines. I can help a dog as well as a man. Nothing here works particularly but universally. It does me as much good when I sell it as all the buyers who taste it or smell it. Since my medicines are so special and in operation so general, and ready to work whenever they shall, therefore in riches I am principal. If any reward can entreat you, I beg your master be good to me, and you shall have a box of marmalade so fine that you may dig it with a spade.\n\nSir, I thank you but your reward is not the thing that I regard. I must and will be indifferent. Proceed in your intent.\n\nNow if I knew this wish held no sin, I would to God I might begin.\n\nI am content that you lie first.\n\nForsoth you are an honest man.\n\nPalmer: Even so am I and say your worst\nNow let us here of all your lies\nThe greatest lie you may devise\nAnd in the fewest words you can.\n\nPotycary: Forsooth you are an honest man..There you said much but yet no lie.\nPardoner: Now you both lie by our lady,\nThou liest in boasting of his honesty,\nAnd he has lied in affirming the,\nPoticary: If we both lie and you speak true,\nThen of these lies your part is adieu,\nAnd if you win make none avoid,\nFor you are sure of one bad servant,\nYou may perceive by the words he gave,\nHe takes your masque but for a knave,\nBut who told the truth or lied in deed,\nThat will I know or we proceed,\nSir, after that I first began\nTo praise you for an honest man,\nWhen you affirmed it for no lie,\nNow by our faith speak even truly,\nThought you your affirmation true.\nPalmer: I, Mary, I for I would have you know,\nI think myself an honest man.\nPoticary: What did you think in the contrary then?\nPardoner: In that I said the contrary,\nI think from truth I did not vary.\nPoticary: And what of my words?\nPardoner: I thought you lied.\nPoticary: And so thought I by God that died,\nNow have you both each for himself laid..That none of us has lied but both admitted\nAnd of us two, none has denied\nBut both affirmed that I have lied\nNow since both your truth confessed\nAnd that we both lie so witnesses\nThat two of us three agree\nAnd that the liar the winner must be\nWho could provide such evidence\nAs I have done in this pretense\nI think this matter sufficient\nTo cause you to give judgment\nAnd to give me the mastery\nFor you perceive these knaves cannot lie\n\nThough neither of us had lied yet\nBut what we can do is untried\nFor we have devised nothing but\nAnswered you and given hearing\n\nTherefore I have devised one way\nWhereby all three of your minds may say\nFor each of you one tale shall tell\nAnd whiche of you tells the most marvelous\nAnd most unlikely to be true\nShall most prevail whatsoever ensues\n\nIf you are set on merry\nThen shall you here a marvelous thing\nAnd though in deed all be not true\nYet surely the most part shall be new\nI did a cure no longer ago\nAnno domini millelimo.On a woman young and so fair,\nNever have I seen her equal,\nGod save all women from her likeness,\nThis woman had fallen sick,\nA disorder that came insidiously,\nFor her mother had it naturally,\nTherefore this woman to recover,\nIt was more difficult, you may be sure,\nBut though I boast my craft is such,\nIn such things I can do much,\nHow often she fell was much to report,\nBut her head so haughty and her heels so short,\nWith the twisting of an eye,\nDown would she fall straightway,\nBut before she would rise again,\nI showed much practice, much to my pain,\nFor the tallest man within this town,\nCould not easily break her,\nAlthough for life I did not doubt her,\nYet I took more pain about her,\nThan I would take with my own sister,\nSir, at the last I gave her a purgative,\nI thrust a plaster in her teapot,\nAnd told her to keep it for a jewel,\nBut I knew it heavy to carry,\nThat I was sure it would not tarry,\nFor where gunpowder is once fired,\nThe plaster will no longer be heard..Whiche was well seen in time of this chance,\nFor when I had charged this ordinance,\nSuddenly, as it had thundered,\nEven at a clap lost her banner,\nNow mark, for here begins the revel,\nThis tapestry flew ten miles high,\nTo a fair castle of lime and stone,\nFor strength I know not such one,\nWhich stood upon a hill high,\nAt foot whereof a river ran by,\nSo deep till chance had it forbidden,\nWell might the regent there have ridden,\nBut when this tapestry on this castle light,\nIt put the castles so far to flight,\nThat down they came each upon other,\nNo stone left standing by God's mother,\nBut rolled down so fast the hill,\nIn such a number and so did fill,\nFrom bottom to brim from shore to shore,\nThis said river so deep before,\nThat he who likes now to walk there,\nMay wade it over and wet no shoe,\nSo was this castle laid wide open,\nThat every man might see the token,\nBut in a good hour may these words be spoken,\nAfter the tapestry on the walls was broken,\nAnd peace by piece in pieces broken..And she delivered with such violence\nOf all her inconveniences\nI left her in good health and lust\nAnd so she continues, I trust.\n-- Pedler.\n-- Sir, in your care I can tell nothing\nBut to our purpose you have said well.\n-- Pardoner.\n-- Well, sir, then mark what I can say,\nI have been a pardoner many a day\nAnd have done greater cures spiritually\nThan ever he did physically\nNamely this one which you shall hear\nOf one who departed within these seven years\nA friend of mine and likewise to her\nWho fell so suddenly sick\nThat she was dead even by and by\nAnd never spoke with priest or clerk\nNor had the sacrament of this holy war\nFor I was there, it could not be otherwise\nYet I heard her ask for me\nBut when I thought on how this happened\nAnd that I had to heaven advanced\nSo many souls to me but strangers\nAnd could not keep my friend from danger\nBut she died so dangerously\nFor her soul's health especially\nThat was the thing that grieved me so\nThat nothing could relieve my grief\nUntil I had tried even in person..I took this journey for her sake, and here begins the story. From then I went to purgatory, taking this gear in my fist, with which I might do as I pleased. I knocked and was let in quickly. But, Lord, how lowly the souls made their curtsies. And I to every soul again did give a sign for them to retain, and asked them this question then: \"If the soul of such a woman did appear among you there, why did they say she was not there?\" Then I thought it was not well. Alas, I thought, she is in hell, for with her life I was so acquainted. I was sure she was not saved. It happened then that a soul lay there, paying for his fees. I heard him say, \"Thou shalt not leave.\" I replied, \"With these pardons of all degrees, I paid his toll and set him free. Straightway to heaven he took his flight. And I from thence to hell that night, to help this woman if I might, not as one who speaks by another's authority.\".But by the devil's gate I came and spoke,\n\"All hail, sir devil, make low curtsy.\nWelcome,\" he smiled and recognized me,\n\"I've known you long since, past time.\"\nAs good fortune would have it,\nThis devil and I were old acquaintances.\nFor often in the Corpus Christi play,\nHe'd played the devil at Coventry.\nBy his acquaintance and my behavior,\nHe showed me right friendly favor.\nTo make my return shorter, I said,\n\"Good master porter, for old love's sake,\nHelp me speak with my lord and yours.\"\n\"No tongue can tell,\" he warned,\n\"What time you could have come so well.\nFor this day Lucifer fell,\nOur festival in hell.\nNothing unreasonable I asked that day,\nThat should in hell have any nay.\nBut beware, come not in\nUntil time you may win your passage.\"\nHe tarried not but shortly granted it..Under seal and the devil's hand, in ample way as you shall here, this began,\nLucifer,\nBy the power of God, chief devil of hell,\nTo all the devils that dwell there,\nAnd every one we send greeting,\nUnder strategic charge and commanding,\nThat they aiding and assisting be,\nTo such a pardoner and manning me,\nSo that he may pass freely,\nWithout harm to himself,\nTill he be from us extinct,\nAnd clearly out of hell's precincts,\nAnd his pardons to keep safe,\nWe will they lie in the porter's ward,\nGiven in the forns of our palaces,\nIn our high court of matters of malice,\nSuch a day and year of our reign,\nGod save the devil, quoth I for play,\nI trust this writing to be sure,\nThen put your trust, quoth he, ever since,\nSince you are sure to take no harm,\nThis devil and I walked arm in arm,\nSo far till he had brought me thither,\nWhere all the devils of hell together,\nStood in a rank in such apparel,\nAs for that day they metely fell,\nTheir horns gilt theyr clothes full clean..Theyers tales well kept and with southern butter they anointed their bodies. I never saw devils so appointed. The master devil sat in his jacket. And all the souls were playing at rackets. None other rackets they had in hand save every soul a good fire brand. With which they played so prettily. That Lucifer laughed merely. And all the rest of the friends did laugh together like friends. But of my friend I saw not white. Nor dared I ask for her yet. Suddenly, all this rout was brought in silence. And I, by an usher, was brought in presence. Then to Lucifer, as low as I could, I knelt, which he allowed. He beckoned and by Saint Anthony, he smiled on me favorably. Bending his brows as broad as barn doors, shaking his ears, rolling his eyes as round as two bushels, flashing the fire out of his nose thrice, gnashing his teeth so bayingly. That I thought it time to fall to flattery. Wherewith I told as I shall tell: O pleasant picture, O prince of hell, fiery in fashion abominable..And sins that are inestimable,\nFor me to praise the worthy, I leave\nOf prayers the unworthy, and give\nThe prayers beseeching thee to hear my suit,\nAnd be so good to grant the thing I crave,\nAnd be brief, this would I have:\nThe soul of one who is here translated,\nDelivered hence and to me remitted,\nAnd in this doing, though all be not quit,\nYet some part I shall deserve it,\nAs I am a pardoner and over souls as a controller,\nThroughout the earth my power doth stand,\nWhere many a soul lies on my hand,\nThat sped in matters as I use them,\nAs I receive them or refuse them,\nWhenever it pleases thee, I shall require any part of this,\nThe least devil here that can come thither,\nShall choose a soul and bring him hither,\nNow quoth the devil, we are well pleased,\nWhat is his name thou wouldst have eased,\nNay quoth I, be it good or evil,\nMy coming is for a she-devil,\nWhat called her quoth he, Thou art Horace,\nForthwith quoth I, Margery Corston.\nNow by our honor said Lucifer,\nNo devil in hell shall withhold her..And if you wanted twenty more, it wouldn't be just for justice they should go. For all the devils within this den have more to do with two women than with all the charges we have besides. Therefore, if you, our friend, are to be tried, grant pardons to these women so that no more come to us. To do my part, which I have kept for as long as faith goes, at these days I procure ten women for one man. Then, by the leave of Lucifer, I took and straight to Master Coke I was carried. For Margaret's office was there. All things were handled discreetly there. For every soul bears office meticulously. Which might be seen to see her seat. So cunningly turning of the spit. For many a spirit here has she turned, and many a good spirit has she burned, and many a spirit full of heat has toasted. Before the meat could be half roasted, I took her then from the spit for speed. But when she saw this brought to pass, to tell the joy wherein she was, and of all the devils for joy how they did rend at her delivery..And how the chains in hell ring,\nAnd how all the souls therein sing,\nAnd how we were brought to the gate,\nAnd how we took our leave thereat,\nTime lacks to recount the twenty parts of that.\nTherefore, this tale to conclude briefly,\nThis woman thanked me chiefly,\nThat she was rid of this endless death,\nAnd so we departed on New Market Street.\nIf any man remembers her,\nWho wished to seek her there, shall find her.\n-- Pedler.\n\"Sir, you have sought her wonders well,\nAnd where you found her, as you tell,\nTo hear the chance you found in hell,\nI find you were in great perplexity.\n-- Palmer.\nHis tale is much perplexing,\nBut part is much more marvelous,\nAs where he said the devils complain,\nThat women put them to such pain,\nBy their conditions so crooked and crabbed,\nFrowardly fashion so wayward and wrangled,\nSo far in division and stirring such strife,\nThat all the devils are weary of their life.\nThis in effect he told for this:\nWhereby much marvelous to me ensues.\".That women in hell can be shrewish,\nAnd yet so gentle as far as I see,\nI have traveled many a mile,\nAnd many a woman in the meantime,\nNot one good city, town, nor borough\nIn Christendom have I not been through,\nAnd this you should understand,\nI have seen over 50,000 women,\nAnd often have long been married to them,\nIn all places where I have been,\nOf all the women that I have seen,\nI never saw nor knew in my conscience,\nAny one woman out of patience.\n...Potycary.\n...Pardoner.\nI never heard of a greater one by our Lady,\n...Pedler.\n...A greater one, do you know any?\n...Palmer.\nSir, whether I lose or gain,\nFor my part, judgment shall be prayed,\n...Pardoner.\nAnd I desire as he has said,\n...Potycary.\n...Proceed and you shall be obeyed,\n...Pedler.\n...Then shall not judgment be delayed,\nOf all these three, if each man's tale\nWere set on sale in Poul's churchyard,\nIn some man's hand that has the skill,\nHe would surely sell these tales by weight..For as they were, they were worth, but which was best to that now forth, Sir, I bear in mind and yours as well, And as you saw the matter meetely, So lay you both well and discreetly, Yet your lies with the least trust, For if you had said you had made ten tapestries out of ten women's tails, Ten times ten miles to ten castles or isles, And fill ten rivers ten times so deep, As ten of that which your, Or if you ten times had bodily, Fetched ten souls out of purgatory, And ten times so many out of hell, Yet by these ten bonnes I could right well, Ten times sooner all that have believed, Than the tenth part of that he hath moved. \u2767Potycary.\n\nTwo knights before us lack two knights of five, Then one and then one and both knights alive, Then two and then two and three at a castle, Thou knight and thou knight and thou knight at last, Nay knight, if you, I will as knightly you accompany, Your mind is all on your private title, For all in ten, I thinketh your wit lies..Now ten times I beseech you that my wives' ten commands may search your five wits. Then ten of my torments in ten of your teeth And ten of your nose, which every man sees. And twenty times ten I would that you had been hanged at ten years old. For you go about to make me a slave. I will tell you if I am a gentleman knave. And here is another who will take my part.\n\nPardoner.\n{fleur-de-lys}\nNay first I beseech your knaves' hearts\nOr I take part in your knavery\nI will speak fairly by one lady\nSir, I beseech your master to be\nAs good as you can be to me.\n\nPedler.\nI would be glad to do you good\nAnd him also, though he never be so wood\nBut doubt you not I will now do\nThe thing my conscience leads me to\nBoth your tales I take as impossible\nYet take his father incredible\nNot only the thing itself allows it\nBut also the boldness of it proclaims it\nI do not know where to try your tale\nNor his but in hell or purgatory\nBut his boldness has faced a lie\nThat may be tried even in this company.If you want to select three among the youngest and three among the oldest, three among the hottest and three among the coldest, three among the wisest and three among the shrewdest, three among the lowest and three among the tallest, three among the farthest and three among the nearest, three among the fairest and three among the madest, three among the foulest and three among the saddest, and when all these threes have been chosen, two from each group should be found to be shrews, except for this one. He himself admits that all this is true and has often tried some of this mixture. He swears by his conscience that he has never seen a woman break patience. Therefore, considering this with true intent, his lie is so evident and appears so clearly that both you affirmed it to be a lie and my conscience so deeply sought this out and tried it with an impartial mind. Thus I award by way of judgment that among all the lies you have told, his lie is the most excellent.\n\n- Palmer..\"You should have acted equally towards me as you have done. Yet I thank you for your trouble and I will repay you in kind.\nPardoner.\nMary, you cannot help but thank him as much as it comes to, and I will do the same for my part. Now, a revenge on your knaves' hearts. I never knew a peddler as a judge before, nor will I trust peddling knave more. What are you doing there, you horseleech?\nPotcary.\nLearn to make courtesy, courtesy before and after him, and then the devil will blind him. Not yet, you shall have the devil and all of courtesy, but it is not soon learned, brother. One knight to make courtesy to another. Yet when I am angry, that is the worst. I will call my master knight at the first.\nPalmer.\nThen would some master perhaps scold me, but as for me, you need not doubt that. For I would rather be without you than have such concern about you.\nPardoner.\".To have us two together.\nPotycary.\nSir, be ye sure he tells you the truth.\nIf we should wait, this would ensue.\nTwo knights made courtesy to the third.\nPedler.\nNow by my truth to speak my mind,\nSince they are so loath to be joined,\nTo let them go I think is best,\nAnd so shall you live in rest.\nPalmer.\nSir, I am not so fond of them,\nTo compel them to keep their bond,\nI clearly discharge you from waiting.\nPardoner.\nMary, sir, I heartily thank you.\nPotycary.\nAnd I, in like manner, make God acknowledge,\nPedler.\nNow be you all even as you began,\nNo man has lost, nor no man has won,\nYet in the debate wherewith you began,\nBy way of advice I will speak as I can,\nI perceive that pilgrimage\nIs chief the thing ye have in use,\nWherefore, in effect, for love of Christ,\nYe have or should have been enticed,\nAnd he who does with such intent,\nDeclares his time well spent,\nAnd so do you in your pretense,\nIf you procure thus indulgence\nUnto your neighbors charitably,\nFor love of them in God only..All of this may be rightly applied\nTo show you both well occupied\nFor though you walk not both one way\nYet walking thus I dare to say\nThat both your walks come to one end\nAnd so for all that do pretend\nBy God's grace to ensew (encourage)\nAny manner of virtue\nAs some great alms for to give\nSome in willful poverty to live\nSome to make high ways and such other works\nAnd some to maintain priests and clerks\nTo sing and pray for souls departed\nThese, with all other virtues well marked\nAll though they be of various kinds\nYet be they not used with various minds\nBut as God only does all those move\nSo every man only for his love\nWith love and fear obediently\nWorks in these virtues uniformly\nThus every virtue, if we list (choose) to scan\nIs pleasing to God and thankful to man\nAnd he that by the grace of the Holy Ghost\nIs moved most to any one virtue\nThat man by that grace\nAnd therein serves God most plentifully\nYet not that one so far wide to wrest (distort)\nSo liking the same to mistreat the rest..For whoever toils in vain, I perceive you both,\nLike your virtue in such a way,\nThat each other's virtue you disparage,\nIt's like a sister betraying a brother.\n- Potycary.\n\nFor fear that such pearls might fall to me,\nI thank God I use no virtue at all.\n- Pedler.\n\n{fleur-de-lys} This is the very worst way,\nFor it is harder than I have heard say,\nThan where the abuse began to be mended.\nHowbeit, you are not all to begin,\nOne sin of virtue you have entered,\nAs this I suppose you did confess true,\nIn which words I dare well report,\nYou are well loved of all this sort,\nBy your rayling here openly,\nAt pardons and reliques so lewdly.\n- Potycary.\n\n\u00b6In that I think my fault not great,\nFor all that he has, I acknowledge counterfeit.\n- Pedler.\n\n{fleur-de-lys} For his and all others that you know feign..You shall not be counseled or constrained,\nIn any such thing in any such case,\nTo give any reverence in any such place,\nBut where you doubt the truth, not knowing,\nBelieving the be,\nIn judging the best, no harm at the least,\nIn judging the worst, no good at the best,\nBut best in these things it seems to me,\nTo make no judgment upon you,\nBut as the church does judge or take them,\nSo do you receive or forsake them,\nAnd so be sure you cannot err,\nBut may be a fruitful follower.\n\nPotycary.\nGo before me, and as I am a true man,\nI will follow as fast as I can.\n\nPardoner.\nAnd so will I, for he has spoken so well.\n\nPalmer.\nThen to our reason God give us grace,\nThat we may follow with faith so firmly,\nHis commandments, that we may purchase\nHis love, and so consequently,\nTo believe his church faithfully and fast,\nSo that we may, according to his promise,\nBe kept out of error in any way,\nAnd all that has escaped,\nWe clearly revoke and forsake it,\nTo pass the time in this place without offense..[The cause why the maker made this, and we humbly ask that you take it. We beseech our lord to prosper you all in the faith of his church universal. Finis.\nPrinted at London in Fletestreet at the sign of the George by Wyllyam Myddylton.]", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The play of The Wether. A new and merry enterlude of all manner wethers made by John Heywood.\n\nIupiter, a god.\nMery report, the vice.\n\nThe gentleman.\nThe merchant.\n\nThe ranger.\n\nThe water miller.\nThe wind miller.\n\nThe gentlewoman.\nThe laundress.\n\nA boy, the least that can play.\n\nIupiter:\nRight far to long since to recite\nThe ancient estate where in ourselves have reigned\nWhat honor, what laude given us of right\nWhat glory we have had, duty unfaid\nOf each creature which duty hath constrained\nFor above all goods since our fathers' tale\nWe Iupiter were ever principal.\n\nIf we so have been as truth it is indeed\nBeyond the compass of all comparison\nWho could presume to show for any reward\nSo that it might appear to human reason\nThe high repute we stand in at this season\nFor since heaven and earth were first created\nWe Iupiter never stood in such triumphant estate.\n\nAs we now do wish to report\nSuch part as we see meets for present time\nChiefly concerning your perpetual comfort.As the thing itself shall prove in experiment, which highly shall bind you on knees lowly to honor our hines day by day, and now to the matter give ear and we shall say.\n\nBefore our presence in our high parliament, both goddesses and goodesses of all degrees have lately assembled by consent, for the redress of certain enormities bred among them through extremities, abused in each to other by name. Namely, our forenamed fathers Saturn and Phoebus, Eolus and Phebe, these four by name, whose natures not only so far contrary but also of malice each other to defame, have long time abused right far from their frame, the due course of all their constellations, to the great damage of all earthly nations.\n\nThis was debated in the place said before, and first, as became our father most ancient, with beard white as snow, his locks both cold and hot, entered such matter as served his intent, lauding his frosty mansion in the firmament..To the air and earth as the most precious thing,\nPurging all contagious humors.\nHow if he alleges that for a long time past,\nLittle has prevailed in his great diligences,\nFrequently upon the earth his fair frost he has cast,\nAll things harmful to banish from presence,\nBut Phoebus intending to keep him in silence,\nWhen he has labored all night in his powers,\nHis glaring beams make all in two hours,\nPhoebus made no manner of answering,\nThen both of them then did Phebe reproach,\nEach for his part laid in her reproach,\nThat by her showers superfluous they have tried,\nIn all that she may their powers be denied,\nWhereunto Phebe made no more answer,\nThan Phoebus to Saturn had made before.\nAnyone upon Aeolus did all these flee,\nComplaining their causes each one a row,\nAnd said to compare, none was so even as he,\nFor when he is disposed his blasts to blow,\nHe suffers neither sun to shine, rain nor snow,\nThey each against other, and he against all three,\nThus can these four in no manner agree..They have in conclusion handed to us various things concerning the redress, being beside one powerful deity of wisdom and nature so noble and free, from all extremities the mean dividing, to peace and plenty each thing tempering. They have in conclusion divided among us all manner of creatures engendered by them, the fullness of their powers for an everlasting term, to establish such order as pleases us. Which things on our part required no part, but from all their parts they humbly desired.\n\nTo take upon us what we assented to, and so in all things with one voice agreeable, we have clearly finished our aforesaid parliament, to your great wealth which shall be firm and stable, and to our honor far beyond estimation, for since their powers are added to our own, who can we say knows us as we should be known.\n\nBut now, in conclusion, the rest of our intent, why we are here assembled..Is onely to satysfye and content\nAll maner people whiche haue ben offendyd\nBy any wether mete to be amendyd\nVpon whose complayntes declarynge theyr grefe\nWe shall shape remedy for theyr relefe.\n\u00b6And to gyue knowledge for theyr hyther resorte\nWe wolde this afore proclaymed to be\nTo all our people by some one of this sorte\nWhome we lyste to chose here amongest allye\nWherfore eche man auaunce and we shall se\nWhiche of you is most mete to be our eryer.\n\u261eHere entreth Mery reporte\n\u261eMery reporte.\n\u2767Brother holde vp your torche a lytell hyer\nNowe I beseche you my lorde loke on me furste\nI trust your lordshype shall not fynde me the wurste.\n\u261eIupyter.\n\u261eWhy what arte thou that approchest so nye.\n\u00b6Mery reporte.\n\u00b6Forsothe and please your lordshype it is I.\n\u00b6Iupyter.\n\u00b6All that we knowe very well, but what I.\n\u261eMery reporte.\n\u261eWhat I, some laye I am I perse I\nBut what maner I so euer be I\nI assure your good lordshype I am I.\n\u00b6Iupyter.\n\u00b6What maner man arte thou shewe quyckely.\n\u261eMery reporte..By God, a poor gentleman dwells here by. I, Upyer. A gentleman yourself brings no new witnesses, neither in your light behavior nor your attire, but what are you called where you resort. Merry report.\n\nForsoth, my lord master Merry report.\n\nI, Upyer.\n\nThou art no meet man in our business.\nFor thy appearance is too much lightness.\n\nMerry report.\n\nWhy cannot your lordships like my name,\nMy attire nor my name neither.\n\nI, Upyer.\n\nTo none of all we have devotion.\n\nMerry report.\n\nA proper luckyhood of promotion\nWell than as wise as you seem to be\nYet can you see no wisdom in me\nBut since you disdain me for so light an elft,\nI pray you give me leave to praise myself\nAnd for the first part I will begin\nIn my behavior at my coming in,\nWherein I think I have little offended,\nFor surely my courtesy could not be amended,\nAnd as for my service your servant to be,\nMight ill have been mist for your honesty,\nFor as I am saved if I shall not lie,\nI saw no man sew for the office but I.\nWherefore if you take me not or I go..You must decide now and then,\nAnd since your intent is only for the weather,\nWhat should our apparel be, freeze or father, I think it wise since no man forbids it,\nWith this to separate a better if I had it,\nAnd for my name reporting all ways truly,\nWhat harm to report a sad matter merely,\nAs occasion for the same intent,\nTo a certain widow I was sent today,\nWhose husband departed without her knowing,\nA special good lover and he his own sweetening,\nTo whom at my coming I cast such a figure,\nMingling the matter according to my nature,\nThat when we parted above all other things,\nShe thanked me heartily for my merry tidings,\nAnd if I had not handled it merely,\nPerhaps she might have taken it lightly,\nBut in such a way I conjured and bound her,\nThat I left her merrier than I found her,\nWhat man may compare to show the like comfort,\nThat daily is shown by me, Merry Report.\nAnd for your purpose at this time meant,\nFor all weather I am so indifferent,\nWithout affection standing up right..I. Light, one light, star light, two lights, torch light,\nCold heat most dry, hail rain frost snow, lighting thunder,\nCloudy, misty, windy, fair, foul above head or under,\nTemperate or distempered, whatever it be,\nI promise your lordship all is one to me.\n--Jupiter.\nWell, considering your indifference\nAnd partly the rest of your declaration,\nWe make you our servant and immediately,\nYou would do well to depart and cause proclamation,\nPublishing our pleasure to every nation,\nWhich thing once done with all diligence,\nMake your returns again to this presence.\n--Here to receive all servants of every degree\nAnd such as to the may seem most meetly,\nWe will you bring before our majesty,\nAnd for the rest that are not so worthy,\nMake you report to us effectively,\nSo that we may hear each manner of servant at large,\nThus say you farewell, and look upon your charge.\n--Merry report.\n--Now, good my lord, God be with you,\nFriends, a pleasant farewell let me go by you,\nThink ye I may stand thrusting among you there..Nay, by God, I must thrust aside other gear.\nReport goes merry.\nAt the end of this staff, the god has a song played\nin his torn or Merry report comes in.\nIupyter.\nNow, since we have thus far set forth our purpose,\nLet us withdraw our godly presence\nTo enable all such more plainly to disclose\nAs here will attend in our forementioned pretenses\nAnd now, according to your obedience,\nRejoice ye in us with joy most joyfully\nAnd we ourselves shall rejoice in our own glory\nReport comes in. Merry report.\nNow, sirs take heed, for here comes God's servant,\nAdvance carelessly, you knights\nWhy you drunken horsemen will it not be\nBy your faith, have neither cap nor knee\nNot one of you that will make courtesy\nTo me that am squire for God's body\nRegard nothing my authority\nNo welcome home nor where have you been\nHowbeit, if you asked, I could not well tell\nBut surely, I think a thousand miles from hell\nAnd on my faith, I think on my conscience\nI have been from heaven as far as heaven is hence..At London, in Lumbardy, Baloke, Barforde, Barbary, Canterbury, Couentre, Colchester, Wansworth, Welbecke, Westchester, Fullam, Faleborne, Fenlowe, wallyngeforth, wakefelde, waltanstowe, Tawcon, Typtre, Totnam, Gloucester, Gylforde, Gotham, Hartforde, Harwyche, Harcowe, Sutbere, Suthampton, shoters hyll, Wallyngham, wittam, werwycke, Boston, Brystowe, Berwycke, Grauelyn, Grauesende, Glastenbury, Ing Gyngyange Iabyerde the parish of Butlbery.\n\nThe devil himself without more leisure\nCould not have gone half so much I am sure\nBut now I have warned them, let them even choose\nFor in faith I care not who wins or loses.\n\nHere the gentleman before he comes in\nBlows his horn.\n\nA merry report.\n\nNow by my truth this was a goodly hearing\nI wish it had been the gentlewomen's blowing\nBut it is not so as I now suppose..For a woman's horns sound more in a man's nose.\nGentleman.\nStand ye merry, my friends, every one.\nMery report. Say that to me and let the rest alone.\nSyrie he welcome and all your men.\nGentleman.\nNow in good faith, my friend, God have mercy,\nSince I met you here thus by chance,\nI shall require more acquaintance of you,\nAnd precisely to show this is the matter,\nI come to see the great god Jupiter,\nFor help of things concerning my recreation,\nAccording to his late proclamation,\nMery report.\nMery I am he that this must speed,\nBut first tell me what you are in deed.\nGentleman.\nForsothe, good friend, I am a gentleman.\nMery report.\nA goodly occupation by St. Anne,\nOn your father's mirth, my life is merry,\nBut who makes all these horns, yourself or your wife?\nNay, truly, I ask you this question in earnest.\nGentleman.\nNow by my truth, thou art a merry one.\nMery report.\nIn faith or us both, I think never one sad,\nFor I am not so merry but you seem as mad..But stand and make way, I will come to you again soon. Now, gracious god, if it is your will, let me speak a word with you. Iupyter. My son, let us hear your mind. Mery report. My lord, there stands a suitor right here behind you, A gentleman in yonder corner, And as I think his name is Master Horn, A hunter he is and comes to make you sport, He would hunt a sow or two from this sort. Here he points to the women Iupyter. Whatsoever his mind be, let him appear. Mery report. Now, good Master Horn, I pray you come near, Gentleman. I am no horned servant, I will have you know it. Mery report. I thought you had, for when you did blow it Hard I never heard a horse make horn sound So loud as leave you to kiss my arms as blow my hole so Come on your way before the god Iupyter And there for yourself, you shall be sewer. Gentleman. Most mighty prince and god of every nation, Please grant the hearing of me, Who according to your proclamation, speak..We make an appearance not only for ourselves but for all who come from noble and ancient stock, who daily take pains for the welfare of the common folk. With diligent study we always strive to keep them in order and unite them in peace, allowing each man to prosper in abundance. Therefore, good god, this is our heartfelt request: that during our leisure time, which is primarily hunting, you send us a wind that is pleasant, dry, and not misty. Calm and still, it may please you to let us hear the hounds yours in pursuit of the deer over hill and dale, so that we may follow and be comforted by their cry.\n\nWe fully understand your entire request, which shall not be forgotten. Therefore, rest assured until we have heard from each man individually, and we shall take such order universally as best serves our infinite honor..For wealth in commune and each man's singular profit, a gentleman.\n\nIn heaven and earth, be honored be thy name,\nOf Jupiter, whom of his godly goodness\nHas set this matter in so goodly frame,\nThat every wight shall have his desire doubtless,\nAnd first for us, nobles and gentlemen,\nI doubt not in his wisdom to provide\nSuch weather as in our hunting now and then\nWe may both tame and receive on every side,\nWhich thing once had for our sad recreation\nShall greatly prevail in proferring our health,\nFor what thing more necessary than our preservation,\nBeing the wealth and heads of all common wealth,\n\nMerry report.\n\nNow I beseech your master, whose head art thou.\nGentleman,\nWhose head am I, thy head what sayst thou now?\nMerry report.\n\nNay, I think it very true, so help me God,\nFor I have ever been of a little whelp,\nSo full of fancies and in so many fits,\nSo many small reasons and in so many wits,\nThat even as I stand I pray God I be dead,\nIf ever I thought them all meet for head..But I have one head more than I knew\nBlame not my rejoicing, I love all new things\nAnd surely it is a treasure of heads to have store\nOne fear can I now avoid that I could not before.\nGentleman:\nWhat is that?\nMery report:\nBy God since you came here\nI can set my head and my tail together\nThis head shall save many by St. Mary\nFrom henceforth I will no longer use apothecaries\nFor at all times when such things shall harm\nMy new head shall give my old tail a jolt\nAnd after all this then shall my head wait\nUpon my tail and there stand at receipt\nSir, for the rest I will not now move you\nBut if we live, shall smell how I love you\nAnd sir, touching, grant your suit, here depart when it pleases you\nFor be you sure as I can, I will ease you.\nGentleman:\nThen give me your hand, that promise I take\nAnd if for my sake any suit you do make\nI promise your pain to be required\nMore largely than now shall be recited.\nMery report:\nAlas, my neck, God's pity, where is my head?\nBy St. Yves, I fear me, I shall be dead..And if I were I think it would be no wonder\nSince my head and my body are so far apart\nMaster Person, welcome by my life\nI pray you, how does my master's wife fare?\n\nEnter the Merchant.\n\nMerchant:\nSir, for the priest and wife that you allege,\nI see you speak more of dotage than knowledge.\nBut let pass, Sir, I would be your suitor\nTo bring me if you can before Jupiter.\n\nYes, Mary, I can and will do it in truth.\nTarry and I shall make way for your speed.\nIn faith, good lord, if it please your gracious goodness, Merry rejoice.\nI must have a word or two with your lordship.\nSir, yonder is another man who makes great suit\nTo speak with your grace.\nYour pleasure once known, he comes by and by.\n\nJupiter:\nBring him before our presence soon hardly.\n\nMerchant:\nWhy are you not here, I should not find you.\nCome away, I pray God the devil blind you.\n\nMerchant:\nMost mighty prince and lord of lords all,\nRight humbly seeks your majesty\nYour merchant men throughout the world..That it may please you, in the daily danger of our goods and life, first to consider the merit of our request, what wealth we bring to your great care and grief, and then to reward us as you shall think best, what surplusage of each commodity which grows and increases in every land, except exchange by such men as you are, by way or means that lies in our hand. We freight from home things whereof there is plenty, and home we bring such things as there be scant, Who should be before us merchants? For are we not, the world would wish and lack, In many things, which now shall lack recital. Precisely to conclude, we humbly beseech your highness, that of the benefit proclaimed in general, we may be partakers for coming enterprises. Stably shines whether this pleases your grace, Stormy nor misty the wind measurable, That safely we may pass from place to place, Bringing our sales for speed most valuable, And also the wind to change and to turn..East, rightly set [in any one place], for the length of our journey may lessen our market. I, Jupyter.\nRight well have you said and we accept it so, and so shall we reward you or we go hence. But you must take patience till we have heard more, that we may give impartial sentences. There may pass by us no spot of negligence, but justly to judge each thing so uprightly that each man's part may shine in the self-right.\nMery report.\nNow, sir, if you should be sworn,\nHard you ever God speak so since you were born,\nSo wise to gently his words be shown.\nMarchant.\nI thank his grace, my goods are well bestowed.\nMery report.\nSir, what voyage intend you next to go?\nMarchant.\nI trust or intend to be at Syon.\nMery report.\nHa ha, is it your mind to sail at Syon?\nNay, then when you will, by lady you may go,\nAnd let me alone with this, be of good cheer,\nYou may trust me at Syon as well as here,\nFor though you were from me a thousand mile space..I would do as much as you were here in your place. For sins that it is so far there, I care not if you never come again.\nMarchant.\n\nIf you remember me when the time comes, though I do not requite all, I shall deserve some.\nExeat Marchant.\n\nMerry report,\nNow fare you well & God thank you by St. Anne.\nI pray you mark the fashion of this honest man.\nHe puts me in more trust at this meeting here\nThan he shall find cause why this twenty years.\n\nHere enters the Ranger.\n\nRanger.\n\nGod be here, now Christ keep this company.\nMerry report.\n\nIn faith you are welcome even very scarcely.\nSir, for coming, what is the matter?\nRanger.\n\nI would fain speak with the god Jupiter.\nMerry report.\n\nThat will not be, but you may do this.\nTell me your mind. I am an officer of his.\nRanger.\n\nB ye so, Mary I cry you mercy.\nYour mastership may say I am homely.\nBut since your mind is to have reported\nThe cause why I am now resorted,\nPlease it your mastership it is so..I come for myself and such other mo Rangers and keepers of certain places, as forests, parks, purleways and chases Where we are charged with all manner of game Small is our profit and great is our blame Alas for our wages what are we the near Forty shillings or five marks a year Many times and often where we be fleeting We spend forty pence a piece at a sitting Now for our vauntage which chiefly is poaching That is right nothing where we be there blows no wind at all Which is the thing where we find most grief And cause of my coming to serve for relief May the god of pity all this thing knowing Send us good rage of blustering and blowing And if we cannot get God to do some good I would here the devil run through the wood The roots to turn up, the tops to bring under A misfortune upon them and a wild thunder.\n\nVery well said. I shall set you something in ease anon You shall put on your cap when I am gone..For I see you care not who wins or loses,\nSo long as you find means to win your fees.\nRanger.\nSir, as in that you speak as it pleases you,\nBut let me speak with the god if it may be.\nI pray you let me pass you.\nMerry report.\nWhy not, sir, by the mass you,\nRanger.\nThen will I leave you even as I found you.\nMerry report.\nGo when you will, no man here has bound you.\n\nHere enters the water miller and the Ranger goes out.\n\nWater miller.\nWhat the devil should know though all the world were dead,\nSince in all our speaking we never be heard,\nWe cry for rain the devil sped drop will come,\nWe water millers are nothing in regard,\nNo water have we to grind at any stint,\nThe wind is so strong the rain can not fall,\nWhich keeps our mills as dry as a fly,\nWe are undone, we grind nothing at all,\nThe greater is the pity, as thinks me,\nFor what avails to each man his corn\nTill it be ground by such men as we are,\nThere is the loss if we are forbidden,\nFor through ourselves we are but drudges..And beggars save only our toll\nWhich is right small, yet many grudges\nFor grinding of a bushel to give a quart bowl\nYet were not repairs we might do well\nOur millstones, our wheel, with her cogs, and our tryndyl\nOur floodgate, our milstone, our water wheel\nOur hopper, our extre, our iron spindle\nIn this and much more, so great is our charge\nThat we would not reckon though no water were\nSave only it touches each man so large\nAnd each for our neighbor Christ bids us care\nWherefore my conscience has pricked me hither\nIn this to sow according to the cry\nFor plenty of rain to the god Jupiter\nTo whose presence I will go even boldly.\n\nSir, do not doubt my audacity\nBut I fear you lack capacity\nFor if you were wise, you might well espie\nHow rudely you err from rules of courtesy\nWhat you come in reverently and reverently saying\nEven as a knave might go to a bear baiting.\n\nWater miller.\n\nAll you bear record what favor I have\nHere hear how familiarly he calls me knave.A gentleman is universal, but take heed, sir, you should never call your fellow knave or your brother-in-law, for you can get nothing by it once you have done. Merry report.\n\nYou are neither brother nor fellow to me, for I am God's servant, may you not see, would you presume to speak with the great God? Nay, discretion, and you are too far off.\n\nLady, these knaves must be tied shorter. Sir, who let you in, did you speak with the porter?\n\nWater miller.\n\nNay, by my truth nor with any other man, yet I saw you well when I first began. How is it so, help me God and Holy Damn, I took you but for a knave as I am, but now I see what you are. I must and will obey your authority, and if I may not speak with Jupiter. I beseech you be my solicitor,\n\nMerry report?\n\nAs in that I will be your well-willer, I perceive you are a water miller, and your whole desire, as I take it, is plenty of rain for the increase of water. Determine the cause of it only the wind your mortal enemy.\n\nWater miller..Truth it is, for it blows so high,\nWe never had rain or scarcely ever, I pray,\nPut God in mind, clearly, forever, to banish the wind.\n\nEnter the wind mill.\n\nWind mill.\n\nHow is all the weather gone, or I come\nFor the passion's aid, help me to some\nI am a wind miller, as many more be,\nNo wretch is wretchedness so wretched as we,\nThe hold sort of my craft are all ruined at once,\nThe wind is so weak, it stirs not our stones,\nNor scarcely can shatter the shattered sail,\nThat hangs shattering at a woman's tail,\nThe rain never rests so long by the showers,\nFrom time of beginning till four and twenty hours,\nAnd end when it shall at night or at noon,\nAnother begins as soon as that is done,\nSuch revelry of rain you know well enough,\nDestroys the wind, be it never so rough,\nWhereby since our mills have come to standing still,\nNow may we wind millers go even to hanging,\nA miller with a moron and a mischievious one,\nWho would be a miller, as good be a thief..In the past, when grinding was plentiful,\nWe were like god's fellows, as we,\nAs fast as God made corn, millers made meal,\nWhich might be best forborne for common weal,\nBut let that pass, for I fear our pride,\nIs the cause of the care which God provides for us.\nWherefore I submit myself, intending to see,\nWhat comfort may come by humility.\nAnd now at this time they cried in the throng,\n\"The God is come down to shape remedy.\"\nMerry report!\nNo doubt He is here even in yonder throne,\nBut in your matter He trusts me alone,\nWherein I perceive by your complaint,\nOppression of rain makes the wind so faint,\nThat you wind millers are compelled to cast away.\n\nWind miller.\n\nIf Jupiter helps not, it is as you say,\nBut in a few words, I would state my mind roundly,\nUpon this condition I would be bound,\nTo say our lady's saunter,\nThat in this world there were no drop of water,\nNor ever rain but wind continuous,\nThen should we wind millers be lords over all.\n\nMerry report!\n\nCome on and try how you two can agree..A brother of yours, a miller as you are. (A water miller.)\nThrough your craft, we may be brothers,\nBut while we live, we shall never be lovers,\nWe are of one craft but not of one kind,\nI live by water, and you by the wind.\nHere Mery reports. (And, sir, as you desire wind continuous,\nSo would I have rain evermore to fall,\nWhich two in experience right well you see,\nRight seldom or never together can be,\nFor as long as the wind rules it is plain,\nTwenty to one you get no drop of rain,\nAnd when the Element is too far oppressed,\nDown comes the rain and sets the wind at rest,\nBy this you see we cannot both obtain,\nFor you must lack wind or I must lack rain,\nTherefore, I think it good before this audience,\nEach for ourselves to lay or we go hence,\nAnd whomever wearies when we have finished,\nLeave off his suit and consent to be banished.\n(Wind miller.)\nIn faith agreed, but then by your license,\nOur mills for a time shall hang in suspense,\nSince water and wind is chiefly our suit..Whichest may be spared we will first dispute why to the sea my reason shall resort, where ships by mean of wind try from port to port, from land to land in distance many a mile. Great is the passage and small is the while. So great is the profit as to me seems, that no man's wisdom can exhaust the wealth, and since the wind is the conveyor of all, who but the wind should have thanks above all.\n\nWater mill.\n\nIn this place let a tree here grow, and thereat let the wind in great rage blow. When it has all blown, this is a clear case. The tree removes no harm from its place. No more would the ship blow the best it could, all though it would blow down both mast and shroud. Except the ship fleets upon the water, the wind can right nothing on a plain matter. Yet may you on water without any wind row forth your vessel where men will have her sail. Nothing rejoices the mariner more than mean cools of wind and plenteous water. For commonly the cause of every wreck..Is excess of wind where water lacks,\nIn the rage of these storms peril is such,\nThat it would be better no wind at all than so much.\n\u2014Wind miller.\nWell, if my reason in this does not stand,\nI will abandon the sea and leap to land,\nIn every church where God's service is,\nThe organs bear the brunt of half the choir I weave,\nWhich causes the sound of water or wind\nMore over for wind, this I find\nFor the most part all manner of minstrelsy\nDeliver their sound chiefly by wind\nFill me a bagpipe of your water full,\nAs sweetly shall it sound as if stuffed with wool.\n\u2014Water miller.\nOn my faith, I think the moon is at the full,\nFor tansies yield their fullest plenteousness then,\nWhich are at the pride of their spring in your head,\nSo far from our mother he is now fled\nAs for the wind in any instrument,\nIt is no part of our argument,\nWe spoke of wind that comes naturally,\nAnd that is wind artificially forced,\nWhich is not to the point unless it were,\nAnd water indeed rightly could not do there..Yet I think organs no such convenience\nWhereby the water should be banished be\nAnd for your bagpipes I take them as nuisances\nYour matter is all in fancies and tryfules.\nWind mill.\nBut you shall not try to full me of such things\nIf these things serve not I will rehearse more\nAnd now to mind there is an old proverb come\nOne bushel of march dust is worth a king's ransom\nWhat is a hundred thousand bushels worth then?\nWater mill.\nNot one might for the thing itself to no man.\nWind mill.\nWhy should wind everywhere thus be objective\nNay in the high ways he shall take effect\nWhereas the rain does never good but hurt\nFor wind makes but dust and water makes mud\nPowder or syrup, sir, which do you like best\nWho likes not the tone may lift up the rest\nBut surely whoever has tried such sips\nWould rather have dusty eyes than dirty lips\nAnd it is said since before we were born\nThat drought never makes death of corn\nAnd well it is known to the most fool here..Howe rain has passed through this corn within seven years.\nWater mill.\nSir, I pray spare me a little season,\nAnd I shall surely conclude the matter with reason.\nBut suppose on a summer's day without wind,\nAnd rageful wind in winter days two or three,\nMuch more will dry that one calm day in summer,\nThan those three windy days in winter.\nWhom shall we thank for this when all is done?\nThe thanks to wind, nay, chiefly to the son.\nAnd so for the drought of corn thereby increases,\nThe son comforts and ripens all doubtless,\nAnd often the wind lies the corn so,\nThat never after can it ripen but rots.\nIf drought did take place as you say, yet may you see,\nLittle helps the wind in this commodity.\nBut now, sir, I deny your principal,\nIf drought ever were, it were impossible,\nTo have any grain for, or it can grow,\nYou must plow your land harro we and sow,\nWhich will not be except you may have rain,\nTo temper the ground and after again,\nFor springing and pluming all manner corn,\nYet must you have water or all is lost..If you take water for no purpose\nYet you must take it for necessary things\nFor washing, cleaning all filth, clensing where water lacks\nIn brewing, baking, dressing of meat\nWithout water, what could you drink or eat\nA man or beast cannot live without water\nWater preserves both the greatest and least\nWater could I say a thousand things more\nSaving as now the time will not serve so\nAnd as for that wind that you do see before\nIs good for your windmill and for no more\nSir, since this mill does not serve I will add the rest\nSir, for our will, I say my mill is the best\nMy windmill shall grind more corn in one hour\nThan the water mill shall in three or four\nYou should have more than you have in a hole year\nIf you might have as you have wished here\nFor you desire to have an excess of rain\nWhich thing to have would be the worst you could obtain.For if you did, it would be a clear inducement\nTo make your own desire your own destruction\nFor in excess of rain at any flood,\nYour mills must stand still, they can do no good\nAnd when the wind blows the utmost,\nOur windmills would falter in every cost\nFor as we see the wind in its state,\nWe moderate sails according to the same rate\nSince our mills grind so much farther than yours,\nAnd also they can grind at all times and hours\nI say we need no water mills at all\nFor windmills are sufficient to serve all.\n\nWater miller.\n\nYou speak of all and consider not half\nIn boast of your greatest, you are wise as a calf\nFor though above us your mills grind far faster,\nWhat help is it to those from whom you are much farther\nAnd of the two sorts, if the tone should be conserved,\nI think you meet the most number are served\nIn vales and dales where most commodity is,\nThere is most people, you must grant me this\nOn hills and downs, which parts are most varied,\nThere must be few who can no more sustain..I dare well say that if it were tried now, there would be ten of us to one of you. And where should chiefly and necessities be but there where people are most in abundance. More reason that you come seven miles to my mill than all we of the valley should climb the hill. If rain came reasonable as I require it, we would of your wind miles have no need of white.\n\nEnter Merry report.\n\nMerry report.\n\nStop, foolish knave, for your reasoning is such that you have reasoned even at night and too much. I heard all the words that you both had. So help me God, the knaves are more than mad. Neither of them both that has wit nor grace to perceive that both mills may serve in place between water and wind. But each mill may have time to use its fet. Which thing I can tell by experience. For I have of my own not far from here, a couple of mills, standing in a marsh between two hills, not for any reason but by my wife. She is afraid in the tail for the term of her life..The one for wind the other for water, and both I thank God there is no other. For in a good hour it is spoken, the water gate is no sooner open but clap sits the windmill even straight behind, there is good speed, the devil and all their grinding. But whether the hopper is dusty or the millstones somewhat rusty, by the mass the meal is suspicious, musty. And if you think my tale is not trustworthy, I make you a true promise, come when you please. We shall find mean, you shall taste of the gruel.\n\nWater mill.\n\nThe corn at receipt is not good, merry report.\n\nAnother thing yet which shall not be concealed, my water mill many times is choked.\n\nWater mill.\n\nSo will she be thought, you should burst your bones, except you are perfect in setting of stones. Fear not the lidger beware your corner. Yet this for the lidger or you have won her. Perhaps your lidger does lack good pecking.\n\nMerry report, so says my wife, and that makes all our checking..She would have the mill picked, picked every day\nBut millers must pick when they may\nSo often have we picked that our stones have grown quite thin\nAnd all our other gear not worth a pin\nFor with picking and picking I have so worked\nThat I have picked a good picking iron to nothing\nHowever if I do not improve till her\nMy wife says she will have a new miller\nBut let it pass and now to our matter\nI say my mills lack neither wind nor water\nNo more do yours as far as need requires\nBut since you cannot agree I will desire\nJupiter to set you both in such rest\nAs to your wealth and his honor may stand best.\n\nWater miller.\nI pray you heartily remember me.\n\nWind miller,\nLet me not be forgotten I beseech you\n\nBoth millers go forth.\n\nMerry report.\n\nIf I remember you not both alike\nI would you were over the ears in the ditch\nNow we are rid of two knaves at once\nBy Saint Thomas it is a knavish ridance.\n\nGentlewoman enters.\n\nGentlewoman..Now good god, what a folly is this,\nWhat should I do if so many people are present?\nI don't know how to approach the god now.\n\nReport.\nNo, but you know how he may approach you.\nGentlewoman.\nI pray you let me in at the back side.\n\nReport.\nYou shall I do so, and your foreside so wide,\nNot yet but since you love to be alone,\nWe two will go into a corner soon,\nBut first I pray you come your way here,\nAnd let us chat a while together.\n\nGentlewoman.\nSir, as to you I have little matter.\nMy coming is to speak with Jupiter.\n\nReport.\nStand still a while and I will go prove,\nWhether the god will be brought in love,\nMy lord, look up lustily,\nHere comes a dear one by Saint Anthony,\nAnd if it is your pleasure to marry,\nSpeak quickly for she may not tarry,\nIn faith I think you may win her at once,\nFor she would speak with your lordships alone.\n\nJupiter.\nSon, that is not the thing at this time intended.\nIf her suit concerns no cause for our resort here..Send her away if she has been bent to that purpose, and he will be with her, making us report. [Mery's report.]\n\nI count women lost if we do not love them well,\nFor you see God loves them never a deal.\nMasters, you cannot speak with the god. [Gentlewoman.]\n\nNo, why? [Mery's report.]\n\nBy my faith, for his lordship is right busy,\nWith a piece of work that must be done,\nEven now he is making of a new moon,\nHe says your old moons are so far tasted,\nThat all the goodness of them is wasted,\nWhich of the great wet hath been most matter,\nFor old moons are like, they hold no water,\nBut for this new moon I dare lay my gown,\nExcept a few drops at her going down,\nYou get no rain till her arising,\nWithout it need and then no man's devising\nCould wish the fashion of rain to be so good,\nNot gushing out like Noah's flood,\nBut small drops sprinkling softly on the ground,\nThough they fall on a sponge they would give no sound,\nThis new moon shall make a thing spring more in this while..The old moon shall while a man may go a mile by that time, the god has made an end. You shall see how the weather will amend by St. Anne, he goes to work boldly. I think him wise enough for he looks carefully. Therefore, masters, be you now of good cheer, for though in his presence you cannot appear, tell me your matter and let me alone. Mayhaps I will think on you when you be gone.\n\nGentlewoman.\n\nFor this is the cause of my coming: I am a woman right tattered as you see, In no creature is there more beauty than in me, and since I am fair, fair would I keep myself. But the sun in summer so sorely burns me, in winter the wind on every side me, No part of the year knows where to turn me, but even in my house am I said to hide myself. And so do all other beauties have. In whose name at this time this suit I make, beseeching Jupiter to grant that I crave Which is this that it may please him for our sake To send us weather close and temperate, No sun shine, no frost nor wind to blow..Then we would make the streets merry as a parade\nYou should see how we would set ourselves to show.\nMery report.\nYet where you will, I swear by St. Quintin,\nYou should join both in your own conceit and mine,\nGentlewoman.\nMery report.\nIf we had weather to walk at our pleasure,\nOur lives would be merry beyond measure.\nOne part of the day for our appearance,\nAnother part for eating and drinking,\nAnd all the time in the streets to be walking or in the house to past the time with talking young.\nMery report.\nWhen do you serve God?\nGentlewoman.\nWho boasts in virtue are but dares.\nMery report.\nYou do the better thing namely since there is no cause,\nHow do you spend this night?\nGentlewoman.\nIn dancing and singing,\nUntil midnight and then fall to sleeping.\nMery report.\nWhy sweet heart by your false faith can you sing,\nGentlewoman.\nNay, nay but I love it all,\nMery report.\nNow by my truth for the love that I owe you,\nYou shall hear what pleasure I can show you,\nOne song I have for you such as it is..And if it were better for you, you should have it by gys. [Gentlewoman.]\nMary: I thank you heartily. [Mery report.]\nCome on, sirs, but now let us sing lustily. [Mery report.]\n[They sing.]\nGentlewoman: Sir, this is well done. I heartily thank you.\nYou have given me pleasure. I make a vow\nOnce in a night I long for such a fit,\nFor long time have I been brought up in it. [Mery report.]\nOft times it is seen both in court and town.\nLong may women be bringing up and soon bringing down,\nSo festive it is, so neat it is, so nimble it is,\nSo tricky it is, so quick it is, so wise it is\nI fear myself except I may entreat her\nI am so far in love I shall forget her. [Mery report.]\nNow good masters, I pray you let me kiss you [Gentlewoman.]\nKiss me, quoth she, why nay, sir, I wise you. [Mery report.]\n[Gentlewoman.] What, hardly kiss me once and no more?\nI never desired to kiss you before. [Launder.]\nWhy have you always kissed her behind?\nIn faith, good enough, if it be your mind,\nAnd if your appetite serves you so to do..By lady, I would have had you kiss my arse.\nReport.\nTo whom do you speak, foul whore, can you tell?\nLaunder.\nNay, by my truth, sir, not very well\nBut by conjecture, this game I have\nThat I speak to an old lewd knight\nI saw you dally with your simple de cocked\nI warn you beware she doesn't pick your pocket\nSuch idle wives do now and then\nThink all well won that they pick from a man\nYet such of some men shall have more favor\nThan we that daily toil and labor for them\nBut I trust the god will be so indifferent\nThat she shall fail some part of her intent\nReport.\nNo doubt he will deal so graciously\nThat all people shall be served indifferently\nHowbeit, I tell the truth, my office is such\nThat I must report each suit, little or much\nWherefore with God's help, since you caused not to speak\nTrust me with your suit, I will not fail it to break.\nLaunder.\nThen lean not too much on gender's desire\nFor here desire contrary to mine is set\nI heard by her tale she would drown the son..And then we were poor launders, all undone\nExcept the sun's shine to dry our clothes\nWe can do right nothing in our laundry\nAnother manner loss if we should miss\nThen of such nasty centers as she is.\n\nGentlewoman.\nI think it better that you envy me\nThan I should stand at reward of your pettiness\nIt is the guise of such gross queens as you are\nWith such as I am evermore to thwart\nBecause no beauty you can obtain\nTherefore you have us who are fair in disdain.\n\nLaunder.\nWhen I was as young as you now are\nI was nearly as fair as you\nAnd so might have kept myself I had willed\nAnd as dearly might have sold my youth\nAs the truest and fairest of you all\nBut I feared pearls that might fall\nWherefore some belines I provided\nLest vice might enter on every side\nWhich has treachery where idleness reigns\nIt is not your beauty that I disdain\nBut your idle life that you have rehearsed\nWhich any good woman's heart would have pierced\nFor I perceive in dancing and singing..In eating and drinking and their appearance is all the joy where your heart is set, but nothing of all this gets your own labor. For had you nothing but your own toil, you might go as naked as my nail. I think you should abhor such idleness and pass the time in some honest businesses. It is better to lose some part of your beauty than to jeopardize all your honesty so often. But I think rather that you would prefer to do so. You would have us live idly with you, and so there is no doubt we would if you could have the clear sun bathing as you desire. Then we would be ruined as launders and to your request it would be a small commodity. Of these two, I think it far better that your face be sunburned and your clothes sweeter, than that the sun from shining should harm it to keep your face fair and your smile shy. Sir, how likeable is my reason in this case. \n\nReport of Merry.\n\nSuch a radiant harlot by the holy mass,\nI never heard in all my time till now..I love you right well, but if I keep you both by God's mother, the devil shall have the one to fetch the other.\n\nLaunder.\n\nPromise me to speak that the sun may shine bright, and I will be gone quickly for all night.\nMerry report.\n\nGet you both hens I pray you heartily,\nYour suits I perceive and will report truly\nTo Jupiter at the next leisure\nAnd in the same desire to know his pleasure\nWhich knowledge had even as he does show it\nFear you not, you shall know it in time.\n\nGentylwoman.\n\nSir, if you meddle remember me first\nThen in this meddling my part shall be the worst.\n\nNow I beseech our Lord the devil, who meddles with many, I hold him accurst.\nThou hore, I would I had both thy stones\nIn my purse, if thou didst not meddle indifferently\nThat both our matters in issue may be likely.\n\nMerry report.\n\nMany words little matter and to no purpose..\"Such is the effect you disclose. The more you be, the more you babble. The more you babble, the more unstable. The more unstable, the less able. In any manner thing to do anything good, no hurt though you were hanged by the holy rood.\n\nThe less your silence, the less your credence. The less your credence, the less your honesty. The less your honesty, the less your assistance. The less your assistance, the less able. In you to do anything wherefore so God save me. No hurt in hanging such a raging knave.\n\nMerry report.\n\nWhat monster is this I never heard of such\nLook how much more I have made her to much\nAnd so far at last she has made me to little\nWhere be you Launder, I think in some spell\nYou shall wash me no more for fear of frightening\nI love no launders that shrink my gear in wetting\nI pray thee go hence and let me be at rest\nI will do thy errand as I think best.\n\nLaunder.\n\nNow would I take my leave if I knew how\".The longer I live, the more knave you become,\nMerry report.\nThe longer you live, the greater the pity,\nThe sooner you're rid of tidings, the better,\nIs not this a sweet office that I have,\nWhen every drab shall call me knave,\nEvery man knows not what God's service is,\nNor I myself knew it not before this,\nI think God's servants may live holy,\nBut the devil's servants live more merely,\nI know not what God gives in standing fees,\nBut the devil's servants have casualties,\nA hundred times more than God's servants have,\nFor though you be never so stark a knave,\nIt you lack money, the devil will do worse,\nBut bring you straight to another man's purse,\nThen will the devil promote you here in this world,\nAs unto such a state it does most accord,\nFirst, Pater noster quies in celis,\nAnd then you shall sense the strife with your heel,\nThe greatest friend you have in field or town,\nSanding a typ to shall not reach your crown.\nThe boy comes in, the least that can play.\nThis same is even he by all likelihood..I am such a man that God cannot miss me. Tell me your mind, and I will show it soon.\nBoy:\nIndeed, sir, my pleasure is in catching vermin and making snowballs for the purpose. With my godfather, I would gladly have spoken, desiring him to send me by some token where I might have had a great frost for my pitfalls and plenty of sow to make my snowballs. These boys' lives were such as no man led. Oh, to see my snowballs light on my fellows' heads and to hear the birds how they flutter their wings in the pitfall. In truth, I say it surpasses all things.\nSir, if you are God's servant or his kinsman, I pray you help me in this if you can.\nBoy:\nAlas, poor boy who sent me here.\nA hundred boys stood together..Where one reportedly cried out that my godfather, God almighty, had come from heaven of his own accord to sup with my lord tonight. He further stated that whoever wished could come and have their fill of whatever type of weather they desired. When my companions thought this would be arranged, and saw me such a pretty little lad, on agreement with a great noise, Little Dick called out to all the boys. By their consent, I was sent to fetch the promised weather. I pray you will help make it come true, so that God may grant it to us.\n\nMerry report. Give the boys weather, quoth a nonsensical jester.\n\nBoy:\nIf God is willing to give us weather, I will sell it or send a bushel of snow or twine. Set a day for us to pay him back.\n\nMerry report. I cannot tell by this light. I neither bought nor borrowed anything from him this night, but by such shift as I will make, you shall soon see what way he will take.\n\nBoy:\nSir, I thank you; I may depart now..The boy goes out.\nA merry report.\nFarewell, good son, with all my heart.\nNow such another sort as here has been\nIn all the days of my life I have not seen\nNo suitors now but women and boys,\nAnd all their suits are in fancies and toys.\nIf there comes no wiser after this cry,\nI will to the god and make an end quickly.\nOyes, if any knave here\nIs willing to appear,\nFor whether foul or clear,\nCome in before this flock,\nAnd be he whole or sickly,\nCome show his mind quickly,\nAnd if his tail be not lucky,\nYou shall like my tail in the nock.\nAll his time I perceive is spent in waste,\nTo wait for more suitors I see none make haste.\nWherefore I will show the god all this process,\nAnd be delivered from my simple offenses.\nNow, lord, according to your commandment,\nAttending suitors I have been diligent,\nAnd at beginning as your will was I should,\nI come now at end to show what each man would.\nThe first suitor before yourself did appear,\nA gentleman desiring to know whether clear..Cloudy and clear, no wind for hunting, as you know. The merchant sails in weather clear and measurable, as they can best bear their sails to make speed. And straight after came to me in reality, a man named himself a ranger. He said all of his craft was brought in danger for lack of living, which chiefly is wind. But he plainly says there is no wind at all. Therefore he desires for an increase of their fleeses, extreme rage of wind to tear in pieces. Then came a water miller and he cried out for water and said the wind was so strong. The rain could not fall, so he made a request for plenty of rain to set the wind at rest. And then, sir, came another water miller. He said for the rain he could not make wind win. The water he wished to be banished all, beseeching your grace for continuous wind. Then came another who wished to banish all this, A goodly dame, an idle thing..Wynd, rain, nor frost, nor sun shine she would have\nBut fair, close wether to save her beauty\nThen came there another who lives by the laundry\nWho must have wether hot and clear here clothes to dry\nThen came a boy for comfort and snow continual\nSnow to make snowballs and frost for his pitfall\nFor which god knew he sued most greedily\nYour first man would have cools to blow mildly\nThe second the same save wether clear and not windy\nThe third desired storms and wind most extremely\nThe fourth all in water and would have no wind\nThe fifth no water but all wind to grind\nThe sixth would have none of all these nor any bright sun\nThe seventh extremely the hot sun would have dwelt\nThe eighth and the last for the frost and snow he prayed\nBy lady we shall take shame I am afraid\nWho marks in what manner this sort is led?\nMay they think it impossible all to be sped?\nThis number is small, there lack two of ten\nAnd yet among ten thousand men..No one thing could stand further from the other\nNone of their servants agree with another\nI promise you here is a shrewd piece of work\nThis gear will try whether you are a clerk\nIf you trust me it is a great folly\nFor it passes my brains by good body.\n- Iupiter.\n- Son thou hast been most diligent and done so well\n- Thy labor is right much thankworthy\n- But be thou sure we need not thy counsel\n- For in ourselves we have found remedy\n- Which thou shalt see but first depart quickly\n- To the gentleman and all other servants here\n- And command them all before us to appear\n- Iupiter.\n- Merry report.\n- Such debate as you have heard above\n- Such debate is among yourselves you see\n- As long as heads are removed from temperance\n- So long will bodies be in disorder\n- This perceive you all but none can help save we\n- But as we there have made peace concordantly\n- So will we here now give you remedy..\"If I had caught them or ever taught them, I would have taught them to be near me. I have bought them in full. Lord, so I sought them, yet I have brought them such as they are.\n\nGentlemen.\n\nPlease it please your majesty, lord, as it is, we, your subjects and humble suitors all, according to your pleasure, are pressed as your presence being principal head and governor of all in every place, who enjoys not in your sight no joy can have. Wherefore we all commit ourselves to your grace as lord of lords over us to protect or save.\n\nIupiter.\n\nAs long as discretion so well guides you, obey and use your duty. Do not doubt we shall provide for your safety. Your groans we have heard, therefore we send for you to receive an answer each man in his degree, and first to content most reason. The first man who sues, mark this. Often shall you have the weather clear and still to hunt, for recompense of your pain. Also, you merchants shall have much your will.\".For often times when no wind remains on land,\nYet on the sea pleasant cools you shall obtain,\nAnd since your hunting may rest in the night,\nOft will the wind then rise and before daylight.\nIt shall rattle down the wood in such a case,\nThat all the rangers may live better,\nAnd the water millers shall obtain this grace,\nMany times the rain to fall in the valley,\nWhen at the same time on hills we shall pursue,\nFair weather for your windmills with such cool winds\nAs in one instant both kinds of mills may grind.\nAnd for the fair women who would have close weather,\nWe shall provide that you may sufficiently\nHave time to walk in and your beauty save,\nAnd yet shall you have that which lives by laundry,\nThe hot sun often enough your clothes to dry,\nAlso the pretty child shall have both frost and snow.\nNow mark this conclusion we charge you to row.\nMuch better have we now devised for you all\nThan you all can perceive or could desire,\nEach of you would have continual..Whoever requires a craft alone, all weather in all places, if men could live by other means, what is this negligence? To attempt in such inconvenience. Now on the other hand, if we had granted the full suit of one and no more, and from all the rest the weather had forbidden, he who had obtained would have won his own wo. There is no craft that can preserve man but by other crafts of necessity. All to serve at once and one destroy another, or else to serve one and destroy all the rest. Neither will we do the one nor the other, but serve as many or as few as we think best, and where or what time to serve most or least, the direction of that doubtless shall stand perpetually in the power of our hand. Therefore, we will the whole world attend, each sort on such weather as falls for them; now one now another as it pleases us to send. Whoever has it, play it, and surely we shall guide the weather in course to you all..That each one of us shall remain.\nIn pleasure and plentiful wealth certain.\n--Gentlewoman.\n--Blessed was the time in which I was born\nFirst for the blessed chance of your godly presence\nNext for our suit was there never man before\nWho ever heard such excellent a sentence\nAs your grace has given to us all in row\nWherein your highness has so bountifully\nDistributed my part that your grace shall know\nYour self alone possessed.\n--Merchant\n--Likewise merchants shall yield us only\nTo laud the name of Jupiter\nAs god of all gods you to serve solely\nFor of every thing I see you are nobler.\n--Ranger.\n--No doubt it is so, for so we now find\nWherein your grace binds us rangers so\nThat we shall give you our hearts with one accord\nFor knowledge to know you only as our lord\n--Watermiller.\n--Well I can no more but for our water\nWe shall give your lordship our ladies saunter\n--Windmill.\n--Much have you bound us for, as I am saved\nWe have all obtained better than we asked.\n--Gentlewoman..That is true, therefore your grace shall truly have the hearts of such as I am. And such as I am, who are as good as you, his highness shall be sure on I make a vow.\n\nBoy:\nGodfather, I will do something for you again,\nBy Christ you may have a bird or two,\nAnd I promise you, if any snow comes,\nWhen I make my snowballs, you shall have some.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A Homily of St. John Chrysostom on the saying of St. Paul, \"Brothers, I would not have you ignorant, what is becoming of those who sleep, so that you may not grieve, and so on.\" Along with a discourse on Job and Abraham, newly translated from Greek into Latin by Master Cheke, and englished by Tho. Chaloner.\n\nA small gift agrees with my small ability but not with the greatness of your deserts, which I leave to those who can navigate more effectively in such a large sea with greater vessels. I do not lack goodwill, however, in which I dare compare myself with the foremost. Therefore, I hope, because of your singular goodness, which has been proven by so many, if you do not like my deed here, at least allow my intent, which in great things considered it a second praise to will well. Fare you no worse than your virtue requires, the favor of men wishes, and your own dexterity promises.\n\nYour most bound servant, Tho. Chaloner.\n\nFor four days I have explained to you the parable of Lazarus..lading forth such treasure, as in that rotting body we found hidden, which was neither gold, nor silver, nor jewels, but rather a constant religion, courage, suffrance, and much patience. Like these subtle and transitory treasures are outwardly covered with brambles, thistles, and rugged heath, and yet in digging deeper great riches are discovered: So find we in Lazarus, outwardly unappealing, but inwardly of inestimable worth, a body diseased, but a noble and lovely spirit, in whom the saying of the apostle is fulfilled: how well the outer man is corrupted, so well the inner man is renewed. And truly I might also today also wade in the same parable, contending with such heretics who repudiate the Old Testament and the Patriarchs, yes, and sparing not to wette their tongues against God the maker of all things. But for I would not let my words all be of one thing, I refer these disputations to another season, and now let us see, what we can say in a new matter..Parde ye knowe, that euer one\nkynde of meate, soone squaymy\u2223sheth\nthe stomak, wheras cha\u0304ge\nquickeneth a continual apetite.\nTo the ende therfore we vse the\nlike in our sermon, let vs after a\nlonge space, loke backe agayne\nvpon saynt Paule. For as this\npresent day is red vnto vs very\napoyntedly a place of ye apostle,\nand handesomely agreeth that,\nthat now we intend to say, with\nthat we haue afore sayde. Ye\nhaue herd then Paul declaring,\nand sayeng: Brethren, I wolde\nnot haue you vnwyttyng what is\nbecome of those that sleape, least\nye-make dole, and mourne, as o\u2223thers\ndo that want hope. That,\nof Lazarus, was a strong sinew\nof the gospel, and this nowe is\nthe voice of thapostle, but in ef\u2223fect\ntheir tunes accorde. For as\nin that parable I treated much\nof the resurrection, & of the iud\u2223gemente\nto come: so hathe this\ntext brought me backe now into\nthe self same argument, because\nif we digge out well this place\nof the apostle, we shall not misse\nof the very same treasure. For\nthen, my hole oration tendid to.this effect, so that hearers might be taught that nothing in this world was to be reputed as goodly, but rather in our hope we should march on further, having daily before our eyes the domain of our judge, how reverend his judgment is, and of what stern gravences we should find him. And does not Paul counsel us similarly? But hear this. Of those who sleep, I would not have you ignorant, so that you mourn not as others who have no hope: for if we believe that Jesus is dead and awake, so those who in Jesus do sleep, God will lead with him. But chiefly, this is worth knowing. Why? When he speaks of Christ, his departing from life he calls death, and where he speaks of our death, he does name it a sleep, not death. For he did not say of the dead, what then? Of those who sleep, and a little after, so those who in Jesus do sleep, not those who in Jesus are dead, God will lead with him. And then again, we who live, who are left till the end..Coming of Christ shall not prevent those who are asleep. Not so much as he here said, that are dead, but thrice mentioning it, thrice called death a sleep. But not so of Christ, for if we believe that Jesus is dead, he said not is on sleep, but dead, and therefore called it Christ's death, and our sleep? For not rashly and at all events, but rather upon some great and deep respect, has he used this observation of words. Speaking of Christ, he called it his death, to the end the same might be thought a passion in him, and as to us he qualifies it with the name of sleep, that thereby he might comfort us and give us good hope. Inasmuch as he that sleeps shall rise again, and death is nothing else but a long sleep. For do not object me with this, that the dead hear not,\n\nCleaned Text: Coming of Christ shall not prevent those who are asleep. Not so much as he here said, that are dead, but thrice mentioning it, thrice called death a sleep. But not so of Christ. If we believe that Jesus is dead, he said not is on sleep, but dead. Therefore, he called it Christ's death and our sleep. He did not use this observation of words rashly and at all events but upon some great and deep respect. Speaking of Christ, he called it his death to make it seem a passion in him. To us, he qualified it with the name of sleep to comfort us and give us good hope. Since he who sleeps shall rise again, and death is nothing else but a long sleep. Do not object that the dead do not hear..Speak not, see not, nor feel not,\nseeing that a sleeping man has\nno part of these. But if I must recount some wonder,\nhow do you answer this? That\nthe soul of him who sleeps,\ndoes it also sleep, and the dead awaken? But a dead man (you say), putrefies and rots, changing into dust and ashes, what then, my friend? That makes it all the more wondrous. For if a lord, intending to rebuild an old and ruinous house, must first transport the tenants somewhere else, then pull down the old building, raising it more stately than ever it was, this deed (I believe) offends the tenants in nothing, but rather cheers them, because they regard not so much the present defacing, as with their minds they comprehend the plan of the house that shall be, but not yet to be seen. Even so, God in like manner rates the dissolution of our bodies, deducting our souls as tenants from the house, so that it may be made new..repaired, he may with greater glory repossess it again therein. Let us not therefore count upon this present, in manner defending, as on the gorgeousness that our house shall be of. For admit one had a copper image fashioned with long age and rust, parde he breaks it, and in the furnace melts it anew, to make it seemlier than ever it was. And as that dissolving in the furnace is not that destruction of the image, but rather a renewing to the same: So is the dissolution of our bodies not an undoing, but rather a new refreshing. When thou seest therefore this flesh of ours, as in a furnace melting and putrefying, stay not thyself at that sight, but rather have an eye to the molding process. Neither suffice thyself herewith, but wade on yet further. Inasmuch as an image casts a body of brass, he does not new make it of gold, or everlasting, but brass as before it was. Whereas God, on the other side, casting this our mortal and earthly body, restores it to gold..And it is immortal. For the earth that receives our frail and un pure bodies, renders the same again immortal and right pure. Why then should we be so held on the corps lying speechless, and with eyes closed, as when it rises again, partaker of the glory passing man's utterance, to be astonished, and wondered at? For thus must we reduce our understanding from the present face of things to that hope that is coming. Yet some will say they long and desire after the fellowship of the dead, and therefore mourn and lament. But what is that to purpose? For if you should join your daughter in marriage to some one, who leading her away with him, should go into a far off country, living there in great wealth and plentitude of things, this should not much grieve you, inasmuch as that sorrow, which of the length of her absence you conceive, through the coming report of her welfare, you will easily overcome. And now whereas no man, nor servant is the taker, but God himself requiring..that is his own, thou sobbst and cryest out. But seeing I am (sayest thou) I cannot stay with thee. For not thy mourning, but the great excess thereof I would take from thee. Inasmuch as to mourn is a kindly thing for us, being men, but to do the same outrageously, is a veray madness, a sign of doting and an womannish tenderness. I admit therefore thou weepst, I admit thou weepst, but not that thou dost sob at it, or bear it heavily, nay rather give thanks to god the taker, that so, thou mayest worshipfully set forth thy friend, going out of this life, and yield unto him these honest funerals. For and if thou takest it greviously, thou both violatest the dead, provokest god the taker, yea and hinders thine own self. But in giving thanks therefore, so hast thou set him forth, glorified the taker, and done thy self a great good turn. Weep therefore: but as the lord did for Lazarus, who thereby prescribed unto us the rule, order, and very terms of bewailing..\"And Paul says, 'We must not pass by this. I wouldn't want you to be ignorant, lest you grieve as others do who lack hope. Grieve not, says he, not as the Greeks do, who deny the resurrection and despair of life to come. I am ashamed, I promise you, and not idly so, when I see in the marketplace these flocks of women without me, plucking their hair; styling their arms, scratching their cheeks, yes, and doing all this before the Greeks' eyes. What will they not say? What will they not blame us for? These are the ones who so constantly affirm that there will be a resurrection of the dead: empty words. But their deeds do not follow that line. With their words they uphold the resurrection, but their actions reek of despair. If they firmly believed in the resurrection, they would not do this, if they were convinced that the dead went to a better state, they would not make this mourning.' These taunts, and worse than these, do the Greeks.\".Let us be ashamed when they faithfully cast us on our faces, for we should not slander ourselves or those who look upon us. Why do you grieve so much for the passing out of this life? Is it because he was an evil man? In that case, you ought to give thanks, for all iniquity is now cut off from him. But suppose he was good and virtuous; should you not rejoice all the more, since he is removed before any wickedness had corrupted his good thoughts, and he is taken to a place where he will flourish forever, without the slightest suspicion of any turn in things. But he was a young man; therefore, glorify God who took him, and he has been called to a better state so soon. Then suppose he was old: and for that also, yield thanks in glorifying God his caller. Be ashamed of your mourning: since the pomp of burial, psalms singing, and other solemnities are fitting..prayers assemble of heads of citizens, gathering together of the brethren, all these things are ordered, not that thou shouldst lament or be repining, but to then give thanks to God the taker. For like as every man contends to set forth and speak well by such as are called to some great office or dignity, so of the saints that decease, (as he says) called to a greater promotion, we all should speak honorably, since death is restfulness, the dispatch of all thoughts and cares pertaining to this life. When thou seest therefore any of thy near friends shaking heads with this world, do not take it grudgingly, but rather when the sorrow stings thee, call thy wits together, search thine own conscience, consider how within short space after the same end abides also the same. Attempt thy self, and by the other's death take warning. Cut away all differing of opinion, call thy deeds to account, and make the best change thou canst. The Ethnike and unfaithful beholdeth the heavens,.I worship the heavens, taking it as my god. He sees the earth and worships it, longing for what is mortal. But we, on the other hand, behold the heavens and praise the maker of the heavens, as we take it as our god, but for the work of God. I see the works of this whole world, through which I am led to the Creator of it. The unfaithful sees riches and sets his mind on them, and is carried away by them. I too see riches and despise them. He feels poverty, and why should that be? I feel the same, and rejoice in it. For otherwise I hold things that he does. And so on death. He sees a corpse and takes it for a corpse: I see a corpse and regard this part of death as nothing but sleep. And as it happens in writing, that where with the eyes, both the learned and unlearned look upon the letters, yet not with the same understanding. For the learned do take those for bare letters only which they look at, whereas the unlearned with great subtlety..\"In the things themselves, we all observe with the same eyes, yet we do not all understand in the same way. Shall we then agree with the Ethnikes in this belief of death, we who disagree with them in all other things? Consider, to whom the dead have gone, and receive consolation, for he is with Peter, Paul, and the whole company of saints. Consider, how he will rise again, and with far greater glory and reputation. Consider, that mourning and lamenting, other than your own tears, will not help you in the end but rather return to your own disadvantage. Consider, if you do this, whose example are you following, and in what way do you contradict? But the infidels, and those who have no hope. Mark well, how carefully the apostle speaks: for he did not say 'hope.' \".Those who do not look forward to the judgment day have no hope, not only for God's forgiveness but also for His right wisdom. He who has no sight in this and does not recognize this is worse than any beast, and casts out all laws, judgments, good constitutions, and in short, all goodness from his own mind. For whoever does not look to render any account of his doings, he slips from all virtue and clings to all wickedness.\n\nConsidering all this, and counting the Greek custom, which we follow in mourning dole, to be a madness and distraction of the mind. Therefore, I say, we should abandon this custom. Paul mentions them for no other reason than to remind us of the disrespect we incur by doing so, we should refrain from following them and instead return to our own nobility. And not only here but often and continually does Paul do this..For when he wants to leave our sins, he makes a demonstration of what kind of people we become through our sins, so that we should dislike and be offended by the manners of the person and shun his company. Further, to the Thessalonians, he writes: Let each of you possess his own body in all holiness and honor, not in maintaining of the temple, as the Gentiles, who do not know God. And again, not as other Gentiles, who walk in the vanity of their hearts. So also in this place, Brothers, I would not have you ignorant what has become of them that sleep, lest you mourn as others do who have no hope. For not the nature of the thing, but the purpose of our mind, not the death of the one departed, but the weak spirit of the mourner is that which troubles us. For the believing man, no present disappointments can displease him, but rather the odds between him and the unfaithful. Therefore, we receive a great advantage through Christian religion, unless we do not value it..Continual quietness of mind, and ever a like gladness, are the greatest fruits we may here gather. Therefore Paul says, \"Rejoice in the Lord always. Again I say, rejoice. For prior to the resurrection day, we are privileged in this interval, in that we do not fall into these daily troubles of life, but rather, through hope of the life to come, we receive great comfort and consolation here. Furthermore, as we make sport of both sides, so on both sides is the unfaithful dealt with, through punishment remaining for not trusting in the resurrection, the other, because every small misfortune here discourages him, who looks for no manner of wealth in that other world to come. And therefore not only for the resurrection's sake, but also for the hope of the resurrection, God ought to be thanked, able to comfort our souls in perplexity, and encourage us as well in other things, as it does in this, that we shall rise again and be with God. For if we must needs lament,.and mourn: those who live in sin, not those who die with virtue, should we thus say he. Least at my coming to you, God humble me so much that I must be willing to bewail many of you, not as dead, but those who have sinned and repent not of the excess and uncleanness they have committed. Bewail the dead, for he lacks his senses, bewail a fool, for he wants wit. Mourn meanly the dead, for he is but at rest, but a fool's life is worse than his death. If we must mourn him who is deprived of life, much more him who is void of righteousness and has missed this gift of hope sent from above. Such men therefore let us be mindful, for this mourning we do inasmuch as in bemoaning them, we often refer them back. Whereas to bemoan the dead is both fond and unprofitable. And so let us not abolish this custom of mourning, but then let our mourning be for sins' sake only. Before poverty, sickness, untimely death, beginnings, or slander,.\"all these disorders that afflict us, we ought to endure with a good heart, because these evils, if we are patient, may lead to a greater crown and glory. But how can a man not mourn? To this I say the contrary. How can a man, endowed with reason and contemplation and hope of things to come, not be moved? Many, both in our time and in the days of our elders. Consider Job, when the entire brood of his children perished. Listen to what he says: God gave me them, God has taken them away, as it pleases God, so be it done. These words are armorial to be repeated only, but if you search them more carefully, you will find more wonder. For thus must you frame your discourse: How the devil, his persecutor, took away not half his children, but left the other half, nor did he take the greater number and spare the lesser, but swept away all.\".Job endured all his trials, remaining undisturbed. Though fruits withered on the tree that he had nurtured, he raised up the surges of the sea, yet the ship he did not drown. He assaulted the very strongest tower, and yet Job remained unscathed.\n\nJob bore all his afflictions, and remained steadfast. Many darts were launched at him, which he did not shrink from; rather, they were launched and he was not wounded. Imagine what it was for Job to see all his children perishing at once. Indeed, was it not a sufficient corrosive to his heart, to have them all taken from him together, in one day, of like flower of age, full of hope and promise, after so many wrecks and scourges, to make up his mouth in such a way? Especially since he was so loving a father, and his children deserved no less?\n\nFor where one leaves his ungrateful children, he may regret a little, not that the anguish so fiercely scalds him..The ungraciousness of the deceased, chiefly causes why such sorrow sets the nativity so sharply upon us. But if their goodness is commendable, then it pierces the deep wound with continuous remembrance, and the incurable evil breeds two manner of thorns in your heart. One is the remorse of nature and kind, which we who live have, the other is the virtue the deceased person was of. Therefore, Iobs children were likely gathered by this, in that their father took much care about their upbringing and made sacrifices for them frequently, having doubt at least upon their hidden sins. For nothing was dearer to him, nor more tenderly attended to, than his children's bringing up, an evident argument not only of their good behavior, but also of his fatherly affection. Inasmuch as Iob was a father, yes, and so tender a father, as not only expressed his natural love, but also the fear he took for them, besides those that died, were of such..an approved honesty, those pangs of sorrow were greatly felt by him. Whereas, if they had been put to one at a time, some manner of consolation might have taken place, as when the presence of the survivors covers the sorrow conceived for the dead. But where the whole flock decays, whom can he sustain to look upon? He, who before was father to so many, now has not so much as one left him. And here I might bring in his fifteenth sword of sorrow, in that they all at once so suddenly were bereaved of their life. For and if their death had occurred within a space of 4 or 5 days, his wives and neighbors could have borne him fellowship in lamenting with him, that in such a short space, and so unexpectedly, so goodly a retinue was quite destroyed. But much more cause of sorrow had Job, who was not deprived of them in three, in two, or in one day, but in a moment was evenly deprived of them all. For a mishap long looked for, though it touches a man to the quick, yet for:.That the evil coming is foreseen, it is usually more tolerable. But when the same thing chances both at once, and unexpectedly, then it is intolerable. When a thing is grievous in itself, and presses one beyond expectation, that is surely a great enforcement of his sorrow. Now therefore consider with yourself how intolerable Job's sorrow was, and how it surpassed the common grief felt in like passions. But will you hear now the sixth trial of Job? He lost all his children in the flower of their youth, and pity you know how sore deaths before their time, are wont not only to trouble their friends, but also in various ways to trouble them. Then this of Job's children was not only an unripe death, but also a violent death, whose violence may be taken for his seventh calamity. For he saw them not yielding their spirits and last breaths in their bodies, but they were all oppressed with the ruin of the house where they feasted. Now put yourself in the case.One who was digging among those ruins should pull out a stone and then a limb of one of them. Perhaps one hand held the cup, the other in the platter, with the entire body smashed apart. The nose was crushed down, the head flattened, the eyes quivered out, the brain dispersed, and the entire proportion of the body with the diversities of the bruises so disfigured that the poor father might not be able to distinguish the desired sight of one of his children from another. At the rehearsal only of this tragedy, year moved to compassion and tears. What think you then by him who saw this? For seeing we now so long since can not hear without tears, such a miserable chance as this was, yes, and that nothing pertaining to us: What kind of man, and of how stony a heart was Job, (truly), who seeing all this with his eyes, not in another man's adversity but in his own, could so refrain and mortify his courage? For he neither repined thereat, nor..Someone opens his mouth in grudge. What does this mean? Is this the recompense of my enemies? To this, therefore, my house has stood open to all strange gestures, that I should see the grave of my children? Have I therefore extended all kindnesses, that they should suffer this death?\n\nNone of all these mutterings tired him, nor as much as one thought them, but after a long debating with himself, he took them all in good worth. For like a cunning founder, who, when he casts an image of gold, proportionately molds and fits the mold with all diligence, so he, with proportioning and fitting, brought his courage to a good point. And as a painful husbandman, he waters, binds, and hedges in the grapevines of palm and olive trees, likewise Job ceased not with all his study to bring up each of their souls as a fruitful olive tree, to a greater increase of virtue.\n\nAnd having done all, when the storming of the wicked spirit had disturbed and beaten them to the ground, with a miserable end,.End of their lives allotted to them, yet he used no kind of blasphemy, but thanking God of all, gave so the devil a clap at the advantage. But now, if you will say that his sorrow for the loss of many children is not to be compared to his who had and lost his only child, you speak well, and I will readily agree. For not even, but much greater was Job's sorrow. For who can gauge the benefit rising to the father of many children? And consequently, the wound received in many bodies must necessarily engender a more manifest calamity, and sharper heavens. But now, if you desire an example of him who, having but one only son, showed nevertheless as great, or rather greater constance than Iob, look thou on the Patriarch Abraham, who in deed saw not his son Isaac die, but was commanded (which thing was far more pitiful and miserable) was commanded I say, with his own hands to kill him. Yet this bidding he withstood not, neither took it heavily, nor used any of all these words..To this thou hast made me a father, that I should be mine own children's disciplinarian? It would have been better had he not been given to me, than to redeem him in this way. But if thou wilt need him, what purpose wilt thou have him slain by me, and my hand to be his bloodshedder? Was it not thy promise that in this boy my seed should store all the world, and what fruit dost thou give me when thou pluckest up the roots? How dost thou assure me of Nephesh, and commandest my only son to be slain? Who ever saw the like, who did the like? I am beguiled, I am betrayed. Abraham indeed spoke not God's commandment, nor stood in terms of why and wherefore with him, but when he had one horn in his hand. Take thy dear and beloved son Isaac, & make of him a sacrifice to me, upon such a hill as I shall appoint thee. With as good a will he went about it, as if more had been commanded him, he would have done his utmost, for he kept this secret from his wife, and..from his seruantes, co\u0304manding\nthem to tarye at the foote of the\nhille, and taking with him only\nIsaac for his oblation went vp,\nnat with a faynt hert, but glad\u2223somely\naboute the execution of\ngods co\u0304maundement. Thinke\ntherfore howe harde a case this\nwas, when no man beyng by, he\ndid question (perchaunce) with\nhis sonne aparte, whiche might\nmake his hert the rather fown\u2223dre\ninto pitie, and a more vehe\u2223ment\nheate of loue, nat in one or\ntwo daies, but in many daies to\nbe quickenid in him, inasmuche\nas to haue dispached gods byd\u2223dyng\nout of hande, was sure a\nvery great and hard enterprise,\nbut nat of suche maistrye, as by\nrespite of so many daies to haue\nhis minde temptid, specially be\u2223yng\nbeseagid with soo greate a\nloue, as he bare toward{is} Isaac.\nFor therfore dyd god apoynte\nhim a place of further distance,\nwhere he shuld do his oblation,\nto the end the w\nwas ready to strike him. I can\nnat tell I, howe, nor by what\nmeanes to describe all this.\nHe only knew it, who toke vpo\u0304\nhym to do it. For no paynted.Words may sufficiently set out colours in this behalf. For how was his hand not astonied? How did not the force of his eyes weaken? How could not the desirable presence of his dear child edge him to compassion? And then again, what was wonderful about what Isaac did? For as Abraham obeyed God, so obeyed he his father. And as when God asked Abraham to sacrifice him, he asked not after the cause why, likewise Isaac, his father compelling him and laying him upon the altar, inquired not of him why he did it, but was subject to his will and pleasure. Here now may we see the father, a sacrifice of his son, and a sacrifice yielded up without shedding of blood, a burnt offering without fire, for a figure of the death and resurrection. He slew his son and not slew his son, not with his hand, but with his intention he slew him. And God commanded thus much, not for the effusion of blood's sake, but to manifest to us the obedience of Abraham and his promptness..might be notified, to our teaching and instruction. How God's commandments ought to be preferred not only before our children, the law of nature, and briefly all other things, but even our very own lives. And therefore he came down to let Abraham's hand, having Isaac as a living witness to this act. What forgiveness then shall you obtain? Or what excuse can you bring? Seeing such a man as Abraham was, with a good heart to have bowed himself, and in all points to have given way to God, and you in this small case will not take it well, but stubbornly? For neither let you allege your mourning, nor yet the greatness of your calamity, but rather think how Abraham was stronger, then so exceeding great, and far surpassing sorrow. For it was enough, that God's commandment had troubled his mind, together with this, that God had tested his faith in other proofs beforehand. For who, except Abraham himself, would not have reputed God's promises as reliable?.Touching the multitude of his generation and Nepheus, were they merely deceit and treachery? Yet, we ought to have Job's patience and his wonderful composition in great esteem, namely his overturn and fall, which was so pitiful, as it was for a man of such excellent virtue, after so many acts of charity and great hospitality, neither provoking God's wrath upon himself nor his children, to behold such a misfortune, so strange and so unexpected, yes, and such as in long time falls not upon the wickedest men. Nor for all this did he not, as men commonly do, either judge virtue unavailing or yet reputed his former life well led to have been spent in vain. Each of these therefore we must not only praise, but follow and do after their virtue. But some will say, no: they were men who have passed. Truly: they passed, and were marvelous men. Nevertheless, at our hands is required..A greater religion than theirs is required for those who follow only the old form of living. For unless your justice is more abundant than that of the Scribes and Pharisees, you shall not enter the kingdom of heaven. Therefore, use moderation and calling to mind these and those things which have been repeated concerning the general resurrection and these holy men, let us ever call our minds not only when cause for mourning is presented to us, but also when we are free from any manner of sorrow. For the same purpose, I at this present time, when I think none is in sorrow, have grounded my theme on this, that when we have a just cause for sorrow, yet being armed with remembrance of it, we may receive comfort accordingly. That just as soldiers in time of peace practice feats of war, so that when war is once proclaimed and the time requires expertise, they may then at need show forth their skill, so likewise, prepare ourselves..We both our weapons and medicines being ready, if at any time these great troubles, miseries, or sorrows assault us. On the other side, being well armed and strongly defended, against all the devil's brutes, may with much courage repulse them back, and shield ourselves, with God's word, right reason, and example taking the good. For in doing so, we may lead this life in much tranquility of mind, and afterward be partners of heaven's kingdom, with Christ Jesus, to whom with the Father, and the Holy Ghost, be all honor and empire, world without end. Amen.\n\nLondon: In the office of Thomas Berthelet, royal printer, typographer.\nWith privilege to print.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A consolation for sufferers of persecution for righteousness. All who will live faithfully and purely in Christ Jesus shall suffer persecution. 2 Timothy 3:12.\n\nIf anyone will follow me, let him deny himself and take up his cross daily and follow me. Luke 9:23.\n\nBlessed are those who suffer persecution for righteousness and justice, for theirs is the kingdom of heaven. Matthew 5:10.\n\nVerily I say to you, it will be easier for the land of the Sodomites and Gomorrah in the day of judgment than for that land and city which now rejects the gospel and sends away the evangelists from them. Matthew 10:15.\n\nWhen Christ came into the region of the Gadarene country, and had cast the legion of unclean spirits out of the man with the naked demons, and at their request permitted them to go into the herd of swine. Even so, legions of demons, fettered still in all idolatry and false religion. Matthew 8:28-32..then Iesus Christ should no longer tarry with us. Here you see what a perverse and sinister judgment there is in this world. Men are more afraid of Christ and his gospel of salvation dwelling with them than of a legion of devils ready to rend them in pieces. You (oh papists) are more servant (do you think) under the devil than under Christ: Do you promise yourselves to be more quiet in Satan's service than in Christ's peaceful religion? What harm (I pray you) has our Lord Jesus Christ and his gospel done to you, that if you walk in his ways and receive his gospel?.You should fear such perils of battle, seditions, and tumults falling upon you? He has drowned our swine (you say), he is not the author of evil, I say. He came to drown and to mortify your swinish filthiness and bestial affections, and to bless you and yours with increase. He is the author of peace and not of sedition, battle, and tumult. Yourselves thrusting him and his word away from you, truly persecuting him in his preachers and professors, are the very authors and causes of all battle, sedition, trouble, death of beasts, famine, and pestilence.\n\nBut here the unfaithful, cruel Gadarenes object. We see daily that where this new learning is preached, there follows much trouble..\"in quietness tumult and diverse sects hold different opinions. It is true. For never was the seed of God's word sown more wolves, Matt. x. Wherefore, where you have chased away and suppressed the word of the cross, there can be no persecution of it, and where no loves are sent among wolves, they cannot devour any lambs. And thus briefly by your own facts and recantations, you have properly proven yourselves neither to have the gospel nor any true preachers sent among you purely and freely to preach it, which is as evident a token of God's heavy wrath to take away his word and preachers from you, as it is the present token of his favor to send us to you. Also, wherever Christ is our head, there are his members. And what the world and Satan did to our head and father of the household\".\"the same things happen to them yet, still to his members and faithful servants. If the high priests and bishops Caiphas and Annas, with the Pharisees, persecuted our head Christ, so shall their successors persecute his members, for persecution is as common to the body as to the head. And therefore Paul said, Col. 1:24 I now rejoice in my afflictions for your sake. For I suppose that what remains and shall endure in the afflictions of Christ in my flesh for his body, which is the church. Here it is plain, Christ in his members to suffer persecutions unto the world's end until his adversaries are slain with the breath of his mouth. Therefore take away persecution out of England, and so take ye away the word of the cross even the gospel, the church of Christ, and all true preachers. Which all gone, there must the persecutors and thrustors out of Christ and his word be possessed with legions of devils. For never was there any church so little, so holy and perfect\".But it had an adversary to persecute it. Christ was ever a stumbling stone and a sign to be against Him. They said then, rather than to be believed and to rise up against Him. Then begins Satan to rustle when a stronger armed invader enters his realm. Or else what should he do but lie down and laugh or sleep to see his realm in tranquility and in a peaceful possession? Caiphas and Annas, the bishops, scribes, and Pharisees were holy religious fathers (but no lords) until Christ began to preach and revealed Himself to be very God and man, and the believers in Him alone were saved. The Jews were the people of God agreeing in their religion, waiting for Messiah, keeping their ceremonies, rites, and so on quiet. Shall any man preach this gospel now in England, only faith to justify our work is not to deserve grace, remission, or heaven, or against images to stand in the place of worship, or against invocation of the dead saints..If these blind buzzards and wayward persons, the popish superstitious rituals and practices, yet maintained in the churches of England, or against their profane:\nCould be built anew after the first destruction and end of the Babylonian captivity, I say, they would behold the figures of Christ's church in the old testament. They should soon see the heavy face and troubled state of the church of Christ, though they themselves had never been of this church, nor suffered any persecution for the gospel. Solomon in his ballads described the situation of Canticles ii. The spouse of Christ to be as a lily among thorns. Amos viii. That rejected Christ, the foundation stone of his church, which name builders\nOur bishops have usurped so long till they have now worthy destroyed all theirs, thrown down their abbeys, and shortly shall throw down their own bishoprics. The scriptures:\n\nCleaned Text:\n\nIf these blind buzzards and wayward persons, the popish superstitious rituals and practices, yet maintained in the churches of England, or against their profane practices:\nCould be built anew after the first destruction and end of the Babylonian captivity, I say, they would behold the figures of Christ's church in the old testament. They should soon see the heavy face and troubled state of the church of Christ, though they themselves had never been of this church nor suffered any persecution for the gospel. Solomon in his ballads described the situation of Canticles 2. The spouse of Christ to be as a lily among thorns. Amos 8. That rejected Christ, the foundation stone of his church, which name builders:\n\nOur bishops have usurped so long till they have now worthy destroyed all theirs, thrown down their abbeys, and shortly shall throw down their own bishoprics. The scriptures:.The prophets, as Daniel and the Apocalypse depict, paint Christ's church in far other bloody colors of affliction and persecution than do our wealthy idle men of Basan, who never felt trouble for the truth and therefore do not know what Christ's church is. There is nothing that so displeases God as when the wealthy idle sit securely and at ease, do not pity the persecution of the poor church, as Amos complains, saying: \"Woe to Amos. VI. The wealthy, the riche and so on, who are not moved by heavens and pity to see Joseph, that is, the people of God, broken, slain, persecuted and so on.\n\nBut yet our bishops compel men to recant, saying: \"Where the head and governor professes Christ, there can be no persecution. Christ is not persecuted but among the Jews and gentiles. Ah, subtle serpent, will you yet make us believe that the gospel was not persecuted by you in England? What thing was it, I pray you, that in the Cardinal Thomas Wolsey's days?.and in that traitor Sir Thomas More, during his time, being Chancellor, and in John Stockwood's time as Bishop of London, you persecuted, when you imprisoned, undid and burned so many, and chased away all that I had, for saying that a simple Sir John had as great power to be dead and to lose (if he could preach the gospel) as had the pope himself who never preached it. They had then burned me for preaching against their pilgrimage to posts and stones, for saying that faith alone justifies before God, and good works to declare our faith, our obedience to God, and our love to God and to our neighbors. It was more godly for bishops, priests, abbots, and all the ecclesiastical sort to have their own wives than to keep other men's so openly. Because I claimed that the pope, cardinals, bishops, and all the ecclesiastical sort were subject to the secular ordinary powers according to God's word, in terms of their empire and their own kin, they had burned me for preaching and saying this..If I had not fled, I now report to you whether this was your execrable execution or your pestilent persecution? And whether may there not be persecution where the head professes Christ? And Turks, why do you yourselves most traitorously at home persecute not only your own folk, the king's subjects, but also your head and governor, even the king himself? By whose providence, my mild head and godly governor, constituted by God to have led them out of that journey of bondage from Pharaoh. And this is it, the humble obedient service and love that such ingrate rebels render to their so loving and little princes. Now I ask again, whether the first church which consisted of Adam, Eve, Cain, and Abel, did not have Adam a godly governor professing that blessed seed Christ promised? And yet did one brother under the same head persecute the other, Cain slew Abel. Tell me, my lords..\"Was Cain a Jew or a Gentile? Under Isaac, a godly governor and head of his family and church, Esau persecuted Jacob. Was Esau a Jew or a Gentile? And as it was then, so it is now, says Paul, one brother persecuting another, under Abraham, Ishmael persecuted Isaac, under Moses, the head governor of God's church, was there no persecution? Read the book of Numbers. 12 and 16 Chapters, and you shall see even the chief bishop with his wife Maria, Dathan and Abiram, persecution that they prosecuted against Moses. Why do you marvel at the learning and religion of these bishops, who grant the gospel to be in England, and not to be persecuted? The scripture teaches plainly, Matthew 16, that among men, there was, and will be ever\".diverse and contrary opinions of Christ and his religion and the word of God have always been expressed and persecuted as long as the world exists. Who opposed Moses bringing God's message and gospel into Egypt but the priests of Egypt? In Israel, Elijah preaching God's word, did he not have the priests of Baal as his adversaries and persecutors? The false prophets opposed Jeremiah. The Pharisees persecuted Christ. And not only the false apostles but also the whole world persecuted the true apostles. Of this letter, they said to Paul, \"we know that it is spoken against and persecuted everywhere.\" After the Apostles' Acts XXVI:28 time, it seemed that there was a good quiet concord of the Christian religion, as long as men believed in the pope as the head of Christ's church, received his false doctrines, rites, traditions, pardons, satisfactions, merits, prayers for the dead and saints, and for the souls in purgatory, pilgrimages, worshipped stocks and stones..And his miss (offering) as a sacrifice for the quick and the dead. Which was the same that Christ said in his gospel. As long as the strong armed keep their fore courts and castle gates, all things are in peace and safe guard that they have. For where Satan has the rule and dominion over the common doctrine and teachers, he takes diligent heed lest any or many external disputes or tumults arise. Neither stirs he up many hopes, not even in the Turkish or Jewish churches in these days, because he has them sever at his pleasure, being lord head and king openly over their religion. And yet so, in the pope's kingdom has he kept and does he keep his fore castle gates, that those things which he yet possesses may continue in peace. Until this Satan's peaceful possession have our bishops brought, or else intend they to bring it back to their church of England, lo and behold, so that now, thanked be their father, Satan..all is in peace without persecution, they say, turned into just execution after their own crafty construction and execrable exposure.\nBut when the stronger armed comes upon him, then Satan stirs forth with great honor and creates the prince of all Egypt. Job lost all his good but was restored double. David was cast out into Saul's exile, but yet was he called home again and exalted into the regal majesty. Daniel was cast into the lions' den, and a noble made the prince of the Persians. And as you see, if our God in this world promotes his, from affliction and persecution into glory, honor, and felicity, much more does He translate His dearly beloved chosen from these miserable and heavy present persecutions into that heavenly perpetual joy and felicity in the other world. And the longer it is delayed, the sweeter it is when we have it..Our Lord God comforts us with His assured promises, saying, \"I will deliver my people from all their tribulations. Sooner will heaven and earth pass away than my words will be unfulfilled, but my mercy shall not depart from me, and the covenant of my peace shall not be moved,\" says the Lord God, most merciful. Look upon Christ, the Son of God, who after being crucified and dying, was not he exalted into the highest honor and glory, and given a name above all names, so that every knee bows in heaven, earth, and hell in His name? And what is done in the head will be done in the members. Therefore, the more affliction and persecution the word of the cross brings to us, the more felicity and greater joy remains to us in heaven. But worldly peace, idle ease..The ungodly seek pleasure and this transitory felicity, which they imagine they can procure themselves here by persecuting and thrusting away the gospel, will be turned here into their own trouble and battle, as you now see it, and at last into the horrible destructions and mutations of their realms. And if our lordly proud bishops would consider and measure the state of the Christian church by the acts of the Apostles, they would see that in how great persecution it was when the most numerous number of disciples increased. Again, if they would read the stories of either the holy or heathen, they would see that when the church was in greatest wealth and ease, the prelates in idleness aspiring for riches and honor, then entered into it, the most pestilential poison and destruction of all godly doctrine, then increased all idolatry, heresies, and superstition..and men's devilish traditions, as you may see in Constantine's imperial days and in Gregory's great time, how Christ's religion then began to decline. And soon after, or in Heraclius' time, how the devil put forth his two little great Antichrists Mahomet and the Pope of Rome. So that where there is no persecution of Christ's religion but all in safety and rest, there is that church likely not to continue long in the true faith. For Christ is nowhere born, be he never so little, without tumult and shedding of innocents, as it is written, Matt. i:\n\nLet us therefore (Christian brethren) be constant in obeying God rather than men, although they slay us for the truth. For our innocent blood shed for the gospel shall preach it with more fruit (as did Abel, Stephen etc) than ever did our mouths and pens. Consider the beginning of the Christian religion and the first fruits of the primitive church, and we shall see innumerable innocents slain..For the past 20 years, I have been devoted to the preaching and bringing in again of the gospel. Has not Psalm xxix been laid down with my body in the grave to be corrupted? Is it not better spent, powered forth on the Lord's field, to be with those who have firmly received and constantly professed Christ and his word, now suffering for their sakes the cross of persecution, even the inseparable companion of Christ and his word? I write this comforting book, by the grace of our almighty God, to animate and encourage you in your afflictions, to desire Christ to dwell still with you and not to take his word of truth from your mouths, to strengthen you with his holy spirit, to confirm and comfort you in these your heavy afflictions and grievous persecutions, joyously and patiently to bear them, as the sweet cross and light burdens for us. Except for the faithful..as many as have been from the beginning of the world exercised and sharpened with diverse afflictions, had been cast against innumerable perils and tribulations: we might worthy (Christian brethren) now lament our heavy state, miserable chance and sorrowful condition. Yea we might well accuse, and with Job curse these our troublesome, corrupt and bloody last days of this world. In which most sins, we for only the truths' sake and for Christ's name suffer persecution, sustain most bitter and cruel hatred, we are afflicted, scourged, cast out of our country. And even we who seem to some men to be best at ease, yet we are nowhere at any time secure and quiet, but as sheep are appointed to be slain. For even our own false brethren, speaking fair to our faces, pretending to be chased out of their country for the same gospel, in nothing at all following it, but openly slandering it, vex us, molest us, betray us, slander and hurt us..no less cruelly persecuting us than the open papists. Which thing is indeed the same that our lord and master Christ told us before, saying our own brothers and most familiar to be our most deadly enemies, one brother to betray another. Ionian 15. And the time to come, where in whoever slays us thinks himself to do great service to his god even in his own belly, until his sins yet remain. Mathew 13. lying with Cain's murderer in security, shall be laid open in the gates before Genesis 4. 2. Timothy 3. all men. For these deceitful false brethren under the guise of hypocrisy go forth worse and worse, leading each other into errors and erring themselves renounce God in their deceit. I, being abominable and disobedient..repudiated caste away and yet with their mouths confess they god. Therefore (dear brothers), we are happy which have the truth, though before the world we seem to be the most unhappy and miserable. For to us who persevere in it, there is laid up promised of God the most joyous and plentiful reward. I know how grievously many men are tempted and troubled because they do not remember the old examples, or not well taught in the law of God, measure the truth of Christ's religion and faith//both by the most part..And also by the felicity and prosperous present success of the world, thinking the truth to stand upon the Abacus. I say, how long shall I cry and thou wilt not hear? Why have you reserved me into these wicked and unjust days? Why do you behold these despiser's and hold your peace while the wicked tread down the just? For this cause is the law torn in pieces while the ungodly thus prevail, sending forth perverse judgments, acts, laws, and anti-Christian institutions.\nTrue Deuteronomy. vii. 16-18, 26-27. Voice, believe his words and keep his commandments. Saying, \"I will set you above all the nations of the earth: And all these blessings shall come upon you. Blessed shall you be in town and field. Blessed shall be the fruit of your body, the fruit of your ground, of your cattle, of your sheep, oxen etc. Blessed shall be your barn and storehouse. Blessed shall you be\".Whether you go out or come in, the Lord shall strike down your enemies, even those rising against you. They will come against you one way and flee from you seven ways. All that you take in hand shall be blessed: that is, it shall increase and have a prosperous success.\n\nAgain, these are the curses and plagues which God threatens and casts upon those who do not listen to his voice, do not believe his words, nor keep his commandments:\n\nCursed shall you be in the field and from your barns. Cursed shall be the fruit of your body, the fruit of the womb of your livestock, and the flocks of your sheep. Cursed shall be your coming in and your going out. I will send famine and pestilence upon you, with poverty, fire, swellings, cold, heat, and burning corruption - by which you have forsaken the Lord..But Jeremiah lamented, \"Alas, I am but a just dealer and Asaph like, being offended at the prosperity of the wicked, and at the curses cast upon the godly men, I complained to God in this manner: My heart was almost gone, beguiling a fond, angry mind, zealous to follow the wicked, when I saw all things prosperously succeeding with the ungodly. They bear no deadly burdens, but sit fast in all ease and riches. They are not oppressed with the mortal miseries of men nor punished like other men. And therefore are they thus puffed up with pride, that they are drowned in mischief and injury. So that for their wealth they are given over to all lusts, following their own hearts' desires to do violence and tyranny. All things they abhor and despise, save those only which their own selves enact and decree, yea, and that so proudly. Their eyes cannot see for fatness..They speak from a loft against the most high. They stretch forth their mouths upward to heaven, but their tongues walk upon the earth. Therefore, their people shall fall into their service, and all for great lucre. They say, does God know this? Can the most high see us? I said, they are the ungodly who enjoy these rich blessings in this world: In vain, therefore, I see my heart: In vain I wash my hands in innocence: why should I then be thus punished every day, and chastened all the night long? While I thus considered with myself, I had almost slipped away from the fellowship of your flock. Then I thought, how might I understand this thing? It was too hard for me to know it. And here goes Asaph and Jeremiah into the secret holy place of the Lord, where stood the ark and the prophecy. Psalm 44. Isaias 45 answered the murmurer, at his unexpected payment to the laborers in his vineyard, saying, \"Friend I do thee no wrong.\".I will do with my own what my lust decides. Matthew 20:4 But beware, lest you judge God according to your own reason to do evil, lest the same thing that you judge to be evil, being good in deed, because God does it, becomes your damnation. For whatever or however the clay reasons with the potter, yet the potter will have the victory. Psalm 51: Beware (I say) lest your eye, that is your best reason, be evil, because God is good and does good, when you think and judge him to do evil. Beware lest your own foolish reasoning corrupts your relationship with God because of his hardening of Pharaoh, leading men into temptation, and giving his blessings to the wicked contrary to his promises (as it appears to the natural man), and his curses to the good: and breaking of his vessels of wrath to declare his justice and glory..But hear thou repentantly with fear the divine oracle and answer of God at this propitiatory and altar of His mercy, Asaph, David, and Jeremiah warning thee not to be moved nor offended at the felicity and prosperity of the ungodly. But mark the end of them, for He has set them a lofty place to cast them down suddenly. Oh Lord, how suddenly are they gone, consumed with diverse deaths? No otherwise (says he) than a dream, where the man wakes, dost Thou away their image from the city. For suddenly, like hay or grass, are they smitten down and likened to the evenying shadow of a man, which the longer it reaches and grows on the earth (the sun going down), the sooner it is gone. They are likened to the fresh bay tree that rots so deep and spreads so wide, which suddenly cut down, no man says where it stood. And again in Psalm 91. Oh Lord..How excellent are thy works, beyond all measure, so profound are thy counsels. An unwise man cannot comprehend them, nor does the foolish understand them. This is to say that when these mischievous, bloody tyrants flourish, like flowers and grass in the field, they grow to such an extent that they might be cut down and cast into the fire forever. Psalm xxxvii. At the prosperity of the wicked, cruelly flourishing, be not moved once to turn thy foot into their steps. For suddenly, like the grass, he is smitten down and as the green is he withered away. Also to Jeremiah, thus did God answer: That he had put great stores into his rank pastures, that as soon as they were fed to the highest, they might be brought to the slaughterhouse. Thus have you the answer of God, why he gives his blessings to the wicked, commanding us not to follow their steps, nor yet zealously to envy their prosperity, but patiently to abide a little..And then they shall be suddenly taken away. And death shall be gnawing at them, as the fox does on the pasture. But the just shall be in the light when the treasure of the ungodly is consumed, and hell shall be their perpetual hospital. Be not afraid therefore when you see such a man made rich and the beauty of his palaces increase. For at his death, nothing of all that he has amassed shall he carry away with him, nor shall his glorious pope follow him. But yet while he lives, he is called gracious and happy, he is praised while he is in prosperity. But when he shall pass his way to his father's family, he shall no more see light. Thus lo, when a man is in prosperity and honor, he is without understanding, compared to the brute beasts, for he is even like them. God therefore casts his blessings upon the wicked that yet fight against him, to exercise our faith..sending us to his propitiatory Christ and to his word, as you see, to search out the cause of their prosperity and our own afflictions into our present consolation. Declaring to us how evil he esteems these riches, these wealthy prosperities and transitory blessings of the world, especially in ungrateful tyrants, teaching us how terrible are his judgments, so high to lift a man up, to then would suddenly cast him down the more cruelly. Here he gave the rich glutton his heaven, here afterwards to have his hell. Here he gave Lazarus his hell, after this to have his heaven. Rejoice therefore, (afflicted Christian brethren), in our troublous persecutions and heavy exiles. For if we here patiently suffer with Christ..We shall be glorified with him in heaven. Saint Paul says in Romans 8: the troubles of this world are not worthy of the glory to come, which will be openly given to us. Therefore, his children, the curses have become his blessings and the sweet cross which our father lays upon us to follow his dear son, our savior Christ. For as we have borne the image of the earthly Adam, so we must bear the image of our heavenly Adam, Christ. He spoke to us: \"My children, do not neglect my correction, nor faint when you are chastened, for whom I love, I chastise, and I receive every child. If you patiently suffer my chastisement, I will offer myself to you as a father. For what child has the father who does not correct him? If you were free from my correction, you would not be my children.\".But by faith and this knowledge, the curses are turned into our blessed and sacred crosses, joyfully and gladly to be borne after Christ, for our correction, lest we be condemned with the wicked world. This is the rock that God showed to Moses (Exodus xxviij.). After he was taken out of the water of affliction, upon which rock God commanded him to stand, while his glory was passing by. There he set Moses in the clefts of the same rock, defending him with his almighty hand and keeping him, until his head was hidden. He showed him his back parts; even Christ himself and his members appeared last, and through the cross entered into his glory. And to exclude his and our merits for suffering so, he told him, \"for all that you speak so familiarly with me, I will be merciful.\".To whom he listed to be pitiful. Here also behold the tree which, when Moses Exodus xv did put into the bitter waters of Marah, were made sweet, so that the people of God might well drink of them. Behold the bitter passion of Christ hanging upon the cross of tree suffering for thy sins; and what water of tribulation is so bitter to thee, but in him, and for his sake laying it upon thee, is not sweet and joyfully drunk of? Yea, it is turned into the sweet wine, so changed from water at the merry marriage. What child of God will think himself so innocent that he is worthy of no chastisement? Let us therefore (Christian persecuted brethren) ascend patiently into this secret holy place even our mercy seat, Christ, beholding all these heavy curses to be cast upon him, bearing away all our sins and sustaining the pains due to us. Galatians iii. them for our sakes and salvation, made for us the curse and execration to redeem us from the curse of the law..made for us, the malediction, that through him they might be turned into our blessings, made, I say, for us, unrighteousnesses and sins, that we might be reckoned of God righteous and justified or absolved from sin. Thus we are blessed in our Savior while we suffer persecution for his name's sake, hereafter to hear him openly calling us, saying, \"Come, my blessed and possessed, inherit the kingdom prepared for you\" (Matt. 5: v. it, from his own mouth). Now therefore let us patiently suffer, depending upon our father's pleasure, while his adversaries persecute us for preaching and writing to them the truth: let us constantly suffer to be exiled for abhorring their idolatry, their anti-Christian rites and superstitious ceremony, let us fly in holy desertion out of Babylon into the desert with our poor lawful wives rather than wickedly to suffer ourselves violently contrary to God's law to be separated..Whoever God has joined together. This is our crown and praise (as Peter says), unworthily to suffer for the truth's sake, and not as any malefactors. Happy are we who have the word of our comfort, the doctrine of our faith, confidence, hope, and joy in the Holy Ghost to strengthen and confirm us in these our heavy afflictions for doing good. And woe to those who have taken away the word of consolation from the lay people, who earnestly in their anxiety thirst for it, and in place of the same have thrust into the congregations erroneous doctrine, idolatry, superstition, and deceptive sermons and institutions into the damnation of many men. They themselves not only seduce the unlearned..but also with their sinful and damning living drawing many after them unto destruction. Whereby they declare themselves to have drunk in that Pharisaical bloody tyrannous spirit which cannot abide to hear the truth. This serpentine spirit went ever about to take and trap Christ in his words, depriving every fact, miracle, and word which he wrought or said, yes, although their own consciences told it to be done and spoken of the Holy Ghost, very God. This they did to bring Christ and his doctrine into the hated of all men, to be detested and abhorred as a heretic, a deceiver, a seditionist and traitor against the emperor, falsely and shamefully. For when in judgment Pilate affirmed him innocent and found no capital crime in him, there this Pharisaical spirit raged furiously, crying out, \"Away with him, crucify him!\" The same rebukes are unjustly rendered. Peter i desire..Satan rages and is wooded against us, and stirs up his impious bishops and priests tyrannously to handle and hold us. And Satan with his serpentine seat willingly favors and exalts us. But because we desire a Christian life and a purer doctrine in our clergy, by which we and all may know the benefit of Christ's passion, and false religion may be known and esteemed, therefore this Satanic spirit of the spirituality cannot abide us. We have, through our Lord's grace and help, forsaken his Satanic fraternity and synagogue, and cast off his damable yoke, and said him farewell. Therefore, he has stirred up hatred, envy, and persecution of the Pharisees against us. This is not a new thing. For it is the old serpent's crafty and deceitful devilry, now most fiercely exercised and sharpened while he says his kingdom is almost at an end and his haughty judgment at hand, man's wickedness being almost at the ripest and highest.\n\nBut let us be strong-minded and constant in our Lord God..Knowing that this unclean spirit of the spirituality shall be compelled to avoid and give way to the finger of God. And even now begins the finger of God to work with us and to stretch forth His almighty arm. For it is the most singular inestimable benefit of God that there is now to contend with us in our persecution, brought us the most clear comfortable light of the gospel. Whereby we know the prince of Darkness, we espied and may avoid his crafty fraudulent seductions and prevent Rome. xv. God's hand is in all things written, for our doctrine, that through patience and consolation of the scriptures we might have hope. There are yet many of us who have not heard the gospel openly and freely preached which bear good zeal therefor..But yet they are tender and weak and have not grown strong and steadfast branches in Christ's vineyard as some others. These must be carefully cultivated, watered, and nurtured with continuous reading and teaching until they are strong and constant. Satan is old and cunning, and knows which part of Christ's church is weakest and with what kind of temptation he may overthrow us most easily, and where he sees us most weak, he fiercely invades. The world is full of slanders and examples of the most sinful and abominable living, enticing all manner of mischief and vice, plucking away from godliness and virtue. The flesh is faint and feeble, and prone to despair. But as soon as we are tempted, either by Satan, or the world, or our own flesh, so fearful and feeble: let us fly to the word of God, knowing it and understanding it firmly, that it is the merciful will and best counsel of God..And yet the most certain testimony of his gracious divine benevolence towers over us, enabling us to exercise and prove our faith, patience, hope, love, and so on. And all these sharp attacks of our enemies shall be turned into our salvation. Let us ever keep before our eyes for whose sake we suffer and for what gospel we are thus persecuted, remembering his fatherly promise full of consolation and often promised to us in Christ. And we shall find a mighty and present comfort. For it is decreed in the immutable eternal counsel of God that whoever God has foreseen and chosen in Christ, the same he has predestined to be conformed to the image of his son, that he might be the firstborn among his many brethren.\n\nNow we see and feel the benign and merciful will of God towering over us, sending us tribulations and casting us under his cross, not to lose us but to prove and try us and to declare us to be his very own sons. As you know, Christ by the cross was to have entered into his glory..Even so, the faithful of Christ have been ordained by His most secret and inscrutable counsel first to be tried and proven by the cross, and then, at last, to be glorified. God now calls us through His gospel to make us just and holy, and to separate and call us from this sinful world overwhelmed with sin, so that we might become vessels of glory. For whoever does not believe the gospel of Christ shall continue to be the vessels of shame and of His wrath unto everlasting damnation. For this gracious vocation lets us incessantly give thanks to God, committing ourselves gladly to His pleasure, willingly surrendering ourselves into His hands to be fashioned by His cross, to exercise, hew, square, and polish us at His benign will to make us like His son, our Savior. If we wish to be justified by Him, He must blot out, take away, and pardon all our sins. If we wish to have Him give us a better life than this present one..He must take us away and deliver us out of this world, and life replenished with misery and sin. This thing is very hard and sharp against our fleshly nature, for we are from our youth even from our birth, corrupt and prone to sin. Romans 6: Age against God's will. This old man must die in us that we might be a new creature in Christ, of which thing baptism is the sign, sacrament, and figure. For in Romans 6, we are baptized into Christ's death to die with him and to rise with him after our sins are buried in his wounds, so that we might walk in a new life to glorify our father in heaven. This old man is crucified with Christ to abolish the body of sin, so that afterwards we be no more bond to sin.\n\nOnce we were brought forth into this world with great pains, perils, anxiety, and heinousness..but this carnal birth brings not forth except sinners and the seed of Adam judged to eternal death and damnation. It is therefore necessary that we be born again from above, or we cannot come into the kingdom of God. This other spiritual birth and regeneration brings forth just and faithful ones, even the sons of God ordained and predestined to eternal life and salvation. But as in our natural nativity before we are born, there are not others but sorrows, heaviness, anguish, and afflictions, as Xvi and iij. testify. For he that shall be born again of the spirit must have his old man mortified, be made a new man, dead from sin and from this world, trusting in nothing to his own strength or merits, attributing nothing to himself, renouncing himself, renown, worship, and doctrine of Christ should be forsaken, dissembled or fly back, falls down faint and feeble..So impatient and angry is she under the cross. For she would rather dwell eternally in her old skin than be renewed namelessly when she sees them thus cruelly handled, who embrace the gospel and must be born anew. Here, here, therefore it behooves the consolation and exhortation of the scriptures, which bolden and animate us with the most firm and present comfort, confirming our hearts so that we may endure constantly in faith, firm in hope, clinging to the gospel, to persevere in this strong, arduous battle against Satan, the world, and ourselves.\n\nFirst of all, we who are in trouble and heaviness, for beholding the joy set before him, suffered the cross (all shame despised and set aside). And behold him, for it was he who sustained and suffered so, that you should not faint and be weak-minded. Here we see Christ, the Son of God..Even the power of God suffered for us, how He would for our sake be humbled and rejected under all men, even unto the death of the cross, to exalt us into the highest dignity and to lift us up into celestial glory. And therefore God exalted him into such high glory. If Christ, our Lord, therefore suffered for us, undergoing so many, so great objections, calamities, ignominy, reproaches, shameful injuries, and even the most bitter and ignominious death, what delicate softlings are we if, for His sake, we refuse, through like afflictions, to go to Him by the same way? For truly we are called to the same path. Christ was mocked. The world loves its own. And because we are not of the world, but chosen out of it. (John 15:19).Therefore, the world hates us. Let us not forget these words of our Savior Christ. The servant is not greater than his master. If they have persecuted me, they will also persecute you. Therefore, and if there is no persecution at any time in England, neither is there Christ nor any of his members.\n\nThis is great comfort for us all. That if we suffer with Christ for his name's glory, we will be certain that God loves us and has chosen us to be his sons and heirs. 2 Timothy 1:5. And that he has set us apart from this sinful, damning world, that we should not be defiled with the wicked, but glorified with Christ. Thus Paul sent his son Timothy. Thessalonians 3:3. To comfort and strengthen them in faith, exhorting them to constancy in their afflictions and persecutions which their own countrymen and kinfolk inflicted upon them: thus writing to them. You yourselves know these things..For we are ordained for this use. We told you before in our sermons that we and you should suffer trouble and persecution. When Paul and Barnabas came to Iconium and Antioch to confirm the brethren, they exhorted them to persevere in faith and not to be plucked from Christ with no threats, no fear, nor persecution. They told them that through many tribulations we must enter the kingdom of God. But let none of you suffer and be troubled as a murderer, or thief, or Peter III, as a malefactor and a blasphemer. Let him not be ashamed, but glorify God in suffering. For the time has come that the judgment or plague must begin at the house of God. Since it begins with us, what will become of those who do not believe the gospel of God? And if the just are saved by such difficulty, where will the ungodly appear? Therefore, let those who are persecuted and troubled at the will of God, lay up for themselves..And commit their souls to their faithful maker in well doing. Let us set before our minds all the constant, faithful martyrs who have confessed God and for Christ's sake forsaken the glory of the world, honors, riches, pomp, yes, and their own lives. If these men, though they overcame the world and suffered much, why should we not trust God, with His grace to strengthen us and be present to confirm us and deliver us from all these calamities, and to impart to us His glory? He never yet forsook any who trusted in him and suffered for his glorious name's sake.\n\nBut yet if our minds be but weak and we so false-hearted,\nThis also hold fast in mind. That Christ is given us not only for an example to suffer with him but also an helper, a defender and preserver in all our afflictions and troubles, and will not at any time forsake us, nor leave us alone in our battle and peril. But whoever touches us, touches the apple of His eye..And he who injures me injures Christ, as he said to Paul. Saul, Saul, why do you persecute me? He persecuted the Christians whom Christ esteems and calls his own, and repudiates the same persecution done to his own person, which is done to us. Let every faithful one here consider with himself how great a faithful helper we have in Christ while we suffer persecution for his sake. For if we believe in Christ and suffer for his sake, we are certainly Christians and sons of God. And if God is our father, Christ our lord, our head and our brother, there is no doubt that God beholds us with the same diligent love as any father his dearly beloved son..The Psalms testify this. Our help is from the Lord, who made heaven and earth. He will not let our feet slip. He keeps watch over us. The eyes of the Lord are on the righteous and his ears are open to their prayers. When we cry to him, he saves us from all our troubles. He is present with us in times of trouble and saves those who are humble in spirit. Many trials come upon the just, but the Lord delivers us from all of them. He keeps all our bones; not one of them will be broken. In Psalm 40, the Prophet complains to God about his trouble, but then he says, \"The Lord is near and tenderly cares for me.\" Again, the eyes of the Lord are on those who fear him and trust in his mercy. It is he who delivers our souls from death and feeds us in times of famine. Therefore, we depend on the Lord, for he is our helper and defender. Our hearts rejoice in him, and in his holy name we put our trust..David comforts himself with this word. The Lord is my light and my saving health, whom shall I fear? The Lord is the defender of my life, from whom shall I be afraid? Psalm xxvi. If never so great an army should be arrayed against me, yet shall not my heart be afraid, If my enemies rise against me, I will not fear: for thou, Lord, art with me. Psalm xxii. God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth should change, and the mountains slip into the heart of the sea. These are surely the steadfast promises of the mighty help and presence of God with us in our afflictions. Which can not discourage us. And since God is thus present with us, why should we be afraid of death? or be dismayed in spirit, without hope or comfort? If God be on our side..Who can be against us? Which one spared not his own son but delivered him up to death for us all. And how can it be otherwise but that with him we must give up all things? Who shall lay any charge against us, seeing we are the chosen of God? It is God who justifies us; who is he that condemns? God is almighty, one alone for us, all sufficient: What is the world in his hands? All nations are nothing in his hands, says Isaiah. Is. xl. If the world can do nothing against his might not to take away nor destroy. For Christ has so overcome Isa. xxv. Act. vii. Ioan. xi. Ose. xiv. Ro. viii that to us, to whom he is faithful, death is become an entrance into salvation and eternal life. For Christ has abolished and destroyed the body of sin for us. 1 Cor. i. Let us set up against them the invincible innocence and infinite righteousness of our Lord Jesus Christ..given to us as his righteousness. Which once granted, our sins are not inescapable, as wax against the fire. For Christ truly, Psalm 4 is constituted of a father's vow to be an everlasting king and priest. He, for our sins, offered himself up as the very sacrifice for our reconciliation, an expiation by the shedding of his precious blood, and sits on the right hand of the divine high majesty, there making intercession for us, being our almighty lord, all things subject to him, Consolation against death. Both angels and celestial powers are at his beck. I Peter 3. If death fears us, let us remember Christ to be our life. It is he who once died for our sins and is risen Romans 10 again never to die. It is he who has swallowed up death and has cast it under his foot for eternity. If after this life there were no other, then we might worthily sorrow and fear..Then we were the most miserable of all creatures. But I Corinthians xv: as much as our life begins after this is here ended, let us be laid down in body to sleep in the firm hope of our resurrection, and be never afraid to die. Christ our head is risen, we being his body and members must follow our head. Who says, \"I am the resurrection and the life. Whoever believes in me, shall live, even though he were dead. And all who believe in me shall never die. We truly know and believe the resurrection of our bodies and to have life eternal promised in Christ and for Christ's sake. Therefore, our faith cannot be frustrated. For he who believes in Christ has eternal life. These are Christ's own words which is John iii, and may not lie. What now can death do to us in its most fierce rage? Merely nothing else than for a little while separate our bodies from our souls..\"And so send our souls out of this miserable, sinful life full of calamities into that most blessed felicity. Our bodies cannot be utterly destroyed but they shall be restored gloriously to our souls. Neither can they kill our souls: for they are immortal. They cannot take our bodies or souls out of the hands of God. If we are kept in the hands of God as in the bosom of our most loving Father, and if we abide in Christ and Christ in us, we shall live forever. Christ thus promising, John 10: My sheep hear my voice, I know them, and they follow me, and I give them everlasting life. Neither shall they be lost, nor shall any pluck them out of my hands.\n\nWherefore let the wicked heathens and unbelievers be afraid, tortured, and be without hope at the sight of death which they do not know in Christ, who do not know Christ to be their true righteousness, their life and their only savior, nor believe in him.\".they must endure and perish in their sins, in death and eternal damnation. But we ought not to fear nor be heavy and troubled in mind, as those who have no hope, for we see a better life after this earthly existence. Which the ignorant and unbelievers in Christ do not know. And although for a time we pass through many perils, molested and harassed with diverse and many grievous afflictions, yet at last, all the laborious trials of this life will be passed over, and the glory of the sons of God will be shown and declared upon us, just as we here on earth have been in hope and saved and blessed. Now we weep and are heavy-hearted, but the day of our gladness is not far off, in which our Lord God will wipe away the tears from our cheeks that believe in him..And we shall happily change our heavens into an infinite perpetual joy: then to sing this triumph. Death is swallowed up in victory. Oh death, where is thy sting? Oh hell, where is thy victory? Oh sin, where is now thy power? Thanks be to our God and Father, who has given us the victory, through our Lord Jesus Christ. I Corinthians 15.\n\nIf the fear of damnation and perpetual consolation are against the fear of damnation, death should vex us, then let us remember ourselves to have been baptized into Christ, ingrafted into his death, our sins buried in his wounds, and risen with him into glory and life. And so there is no condemnation, Ro. 8. as St. Paul says, to them who are thus by faith ingrafted into Jesus Christ, who walk not after the flesh but after the spirit. In this our sweet and plentiful vine, if we as living, faithful branches abide by constant faith..Our sins are never imputed to us by this faith. We are made the sons of God and heirs of eternal life, the same eternal life with Christ. If we have Christ in us (by faith we feel him present in our hearts), we have no condemnation. For Christ is our life and our saving health, dwelling in us against whom neither hell nor death nor sin can prevail. Let us therefore abide by constant faith in our Savior Christ, walking in him and being rooted and built upon him, persevering in faith constantly, committing ourselves wholeheartedly to his goodness and mercy, and let us with heart mouth and life testify and declare our faith, obedience, and thankfulness to him for his inestimable riches of his gospel now given to us.\n\nWhat more can I say? We have our celestial Father, our Father (I say), of an infinite clemency, goodness, and mercy..Which can no less forget a father his dearly beloved son or any mother her tender fruits of her own body, sucking at her breasts. And were it in case that the mother might forget her young little infant, yet shall our merciful father never forget us, I say. xlix.\n\nWe have a redeemer and a deliverer, even the most mighty Lord Christ Jesus, to whom is given all power in heaven and earth. Which reigns over all, he loves us, he has taken us to be his brethren, we are his members, he has deserved for us all goodness and all felicity. He has given us the glory which his Father gave him, xviij.\n\nFather, gave him that we should be all one in Christ and in the Father, as the Father and the Son are one, out of which unity all the treasures of the divine goodness, of righteousness, life, consolation, and health are given to us. Through our faith in Christ and for Christ's sake we are one, that is to say..Of one consent mind and fellowship with the Father, the Son, and the Holy Ghost, so that the Son cannot be divided from the Father, nor the Holy Ghost from them both, no more can we, being faithful in Christ, be separated from Him. For Christ willed that wherever He was, there we should be with Him, as He Himself said in John 17:21. His departure is as certainly true as He Himself is the truth which spoke it, prayed for it, and obtained it for us from His Father.\n\nFurthermore, if our faith is yet too weak to firmly comprehend these infinite, rich benefits, let us fly unto the promises of God, which, as they are right many, so are they the most true and certain, which ought to be deeply printed into our hearts never to be forgotten. Our hearts are truly two: the first is that God sent us His Son in that full appointed time as the prophets had prophesied it.\n\nThere is nothing more certainly the testimony of the eighteen stable and confirm our minds..Our selves rise again immortal, both in body and soul, then the resurrection of the first. We have no firmer or stronger argument for our resurrection than the resurrection of our Lord Christ, who is the most certain and surest. The very Son of God became man and took our nature unto Himself, willingly and not constrained, suffering death for us on the cross. But yet He arose again, and after His resurrection was seen, touched His wounds, heard Him speaking and teaching, eating and drinking with them. Of this resurrection, His disciples were so certain that afterward, with their own deaths, they confirmed it. And if Christ is risen from death, so are we certain that our sins are cleansed. But if our fearful, infirm consciences doubt these certain promises, for we are all sinners, cast away all hope, thinking ourselves therefore to have lost all these benefits promised to us..\"saying with ourselves. We hear God answer. We should stand upon our own good works and worthiness, then severely had we lost in every minute all these rich benefits of God, then might we be uncertain of all these promises, and of any remission of our sins and life eternal, if life and remission were promised us upon such a condition, that is, if we fulfill God's precepts and so merit our salvation through our good deeds, then we would be without all hope of salvation. For we are every hour sinners and all our best works are imperfect, yes they are (as Isaiah says) corrupt and sinful, if they should be expended and tried in the rigor of God's law and examined at his strict judgment. If the hope of our salvation stood upon the merits and worthiness of our works, we must necessarily despair never to have peace in our consciences.\".When no man is so holy and perfect in living that he can truly glory in having fulfilled the law as it should be. Praise be to God, our most merciful father, who in Christ's name has taken our salvation from our feeble hands and set it on a firmer and more certain foundation. This foundation is even upon his mere grace and mercy promised in Christ, our faith reaching it to Christ's blood washing away all our sins. If we believe this promise, we are justified, absolved, and saved. Nothing else requires us concerning our remission and salvation but to believe in Christ himself through his death as having obtained us remission and eternal life. Therefore, when such temptations assail us, let us cry out for faith to believe in these promises in Christ. And let us not allow ourselves to be pushed away from them. Romans 4:3 says Paul, \"For our faith is the heritage given us.\".That freely of grace and favor, firmly it should the promise stand to all the sea, not to him that is of the law only, but to them that are of the faith of Abraham. This is our consolation, this is our hope only. Whoever reaches this promise with his faith, he shall never despair. For certain it is, the foundation of our health stands upon faith in Jesus Christ on this groundstone, is the door of our salvation turned and returned. Let us therefore apprehend with our faith this divine promise, which neither may nor can we deserve, and we have all these celestial benefits, even remission of our sins, the Holy Ghost and eternal life. All these has God promised us in Christ and for Christ's sake. In this promise consists all our consolation, our hope, our righteousness, reconciliation, and health. Believe God to be true to his promise, and cast not away the gospel of his Son preached to you, but receive it thankfully with all your heart, embrace it with both your arms..Do not doubt that this gospel is as beneficial to you as Paul's and Stephen's, and it can save you just as it saved them. Do not doubt the grace, mercy, power, and truth of God, and you are justified and as safe as Abraham and all the saints in heaven. To do good works commanded by God, study and endeavor earnestly with all diligence, so that you do nothing else but well. Strive to excel all men in the innocence of living, in all eternity, for Christ's sake. It is he alone who has deserved it for us. It is his alone to whom we must go, only to him must we belong.\n\nThus, therefore, does the Holy Ghost comfort us upwardly in the holy scriptures and inwardly with this living testimony of the spirit, as Paul affirms in Romans 8: \"You have not received the spirit of bondage again to fear: But you have received the spirit of adoption, by whom we cry, 'Abba, Father.' The same Spirit bears witness with our spirit that we are the children of God. If we are his children, then we are also heirs of God.\".And even our fellow Christians, if we suffer with Christ, we will also be glorified with Him. This confirms us in Christ, for it is God who anoints us and seals us and gives us the pledge of His spirit in us. According to Paul, after you had believed the gospel of your salvation, you were sealed with the holy promised Spirit, which is the pledge of our inheritance into the redemption of our purchased possession, to the praise of His glory. The Spirit also helps our weaknesses. For truly, as Romans 8:26 states, the thing we should pray for and how to ask it, we do not know. But the Spirit Himself makes intercession for us with groanings that cannot be expressed.\n\nNeither is it any less comfort that our God and Father has ordained for us in His great fellowship among the faithful congregations, of whom mention is made among the articles of our faith. We believe them to be the holy catholic Church. Which all, being our members, we are all together one body..As Paul teaches in 1 Corinthians 12:25-26, one member is to care for another. If one of us suffers, all the rest have compassion, and if one of us is whole and well, all the others rejoice with him. So we are all the same in this. And where one of us is Jacob, must not then the prayers of all the holy congregations be joined together in faith and love? Indeed we are not alone in our afflictions; we do not wrestle and fight alone in these labors, nor do we suffer alone. But even Christ suffers with us. For whoever persecutes and molests us, he injures and persecutes Christ and all the churches of Christ. For we are all one body, having one head even Christ, and one holy spirit with all his spiritual gifts common to us all. And while we thus pray together, we doubtless are heard of God. For we have the most grave and plentiful, yes many, and the most present promises of God, full of all consolation..he will hear our mutual prayers and be present with his help in all our distresses and need and trouble. If we should here alone wrestle and buckle with Satan, we would all be too weak and would despair in our afflictions, which is our own fault.\n\nFurthermore, this thing ought to confirm and comfort us most especially: for we have a just, good, and godly cause. It is not our cause for which we suffer, but it is God's cause, even his own holy gospel, sent to us from heaven.\n\nFor as for us, we never thought to do any injury or hurt. We take nothing from anyone. But we strive to edify and profit all men unto their salvation. We desire only and receive the infinite and inestimable riches of the gospel with joy at God's hand. In which word not else than the mere grace, righteousness..peace delivery from all evils help and health are promised and given to us in Christ and for his sake to as many who believe in him. And this same rich and inestimable glory of the grace of God in Christ, we would it purely and freely be shown, taught, preached, and written to all men to the glory and sanctifying of the name of God, for the right making and salvation of many men. For the Roman 1:16 Gospel is the power of God for salvation to all who believe. For this study, for our duty in speaking and writing, and good will to profit and save all men, and to bring them to the knowledge of God in Christ, the world renders to us the same thanks which were once rendered to Christ and his apostles, and paints us with the same sedentary and obnoxious names. For while we wish to preach and write to them eternal peace, they accuse us of the most hateful falsehoods from God's own mouth..They call heretics noticing and slandering us with all the most infamy and ignominy they can imagine. Then they rage and raid, running upon us like wild beasts and raving dogs, enforcing the throwing down and extinguishing of both Christ and all Christian faithful with the gospel. And yet make the bishops of England men to recant that there is any persecution in the realm, but all is just execution. As though it were now the same paradise already which first was created, upon which earth I dwell, even the same new earth covered with a new hue and new elements purged with fire, mentioned of I say and John in the Apocalypse.\n\nThere is mention in Luke and Matthew of a standing water called a Sea, which Luke VIII was a common passage out of Galilee into the land of the Gadarenes, which Christ's disciples and all men passed often over without any peril. But when they chanced upon Judges XV, the son of the harlot, they encountered....As once were Sampson's fox tails tied together with fire brands, Psalm 2 against the Lord and his anointed, to burn up the Philistines good vineyards, even the poor, silly persecuted church of Christ. But let us not be disheartened therefore, defend and fight for his own cause, nor may any man resist him. Christ will reign and put all his enemies under his feet. And who shall let it: He is of an infinite, almighty power, and will soon defend his cause against all the power of the spiritual antichrists, and let them take all the secular swords and the devil to help them. If this our cause might be weakened or overcome, so were God and Christ weakened and overcome. But Christ is all-mighty, unable to be overthrown, and abides forever, wherefore this his cause and ours and his gospel and all that believe it shall stand forever invincible. For whoever believes in him is never confounded. Mightier is Christ and his word than all the world and Satan.. with all his preistly prela\u2223tes, and shall bringe them all into an he\u2223uey dampnable destruccion whyles they enforce to subuerte vs & Crystes gospell.\nFor Chryste is verely the stomblinge stone, at whom whoso stomblethe, he hur\u2223teth him selfe greuously. But this stonne it selfe is not hurte, nor once moued, but standeth ferme and fast ageynst all his aduersaries assawtes vnhurte. And whoMatth. xxi. so falleth at him is all to broken, a\u0304d vpon whom this stonne falleth he is all to pres\u2223sed and grownden into powlder. Singe\nand reade we the. ix. x. xi. and\u25aa xij. and siche lyke Psalmes, and there let vs seke & fyn de consolacion. Nether let vs cesse at any tyme to heare and reade the scriptures, & the swete promises let vs engraue into our brestes and cleane to them consta\u0304tly. For they be the moste certayne and asse\u2223wered consolacions to vs in this heuey exyle and harde persecucion. Faithfull is our Lorde God and trewe in all his wor\u2223dis.Psal. c. xv. But as in Englonde the realme of ryghtwisenes lo.There is no stumbling stone before them at Christ, so there is none who stumble at Him. But they leap quite over Him. He falls upon Noma, our noman upon him. There is no persecution but all just execution. And therefore there is no such consolation nor Psalms nor scripture to lift them up again. But in a full heavy state be they who have fallen and mortally hurt, and yet believe they themselves to stand upright and sow seeds of neither teaching nor preaching it up.\n\nWhen the emperor and the godly learned sat last at Augsburg consulting and inquiring about the religion and faith: Meu earnestly urged our adversaries to give us an account, reckoning and confession of their faith and religion in writing: but they could not get it, they did not want to write it, they were ashamed or afraid to let their faith come to light, or they could not write it. A goodly, godly faith I assure you, that so miserably feared..and was ashamed to be seen in writing of so many noble and learned men. But they are too wise to suffer such a gross carnal shameless religion and so weak and inconsistent a faithfulness to come into writing. And therefore they there desired instantly to dispute with us with fagots and fire, and even a certain bloody cardinal offered himself to write us an answer with our own blood. Oh bloody beasts, abhorred and detested of God, cast up into a reprobate mind, worthy to be perpetually damned. This was all their importune labor and bloody drive at that council, and has been ever since, to devolve peaceful assemblies for the reform of the Christian religion into bloody battles for the suppression of it.\n\nThe third, Pope of Rome with his bloody bishops brought their bloody purpose to pass in that they confederated with the Turk. They would have preferred the Turk to invade and overrun all Christendom than the gospel of Christ should have any free course in any one of their domains and dioceses. This is a low point in history..Their devilish drift, when they cannot defend their false religion and faith by no word of God. It would have abhorred any Christian man to have seen the sinful and vicious conversation of these papist prelates with their patrons in that town at that council. How openly they kept their whores, how lordly they looked, how drunk they went every night to bed, how beastly they banqueted, vomited and spewed out their sweet sinful surfeits. And yet the belly, bawdy, was steadfastly and gloriously disputing there, arguing for fasting, chastity, temperance, sobriety, to fulfill the scriptures saying. In the last days, there shall come upon you perilous times for there shall be men all for their own lusts loving themselves, covetous, proud religion, but the very true religion itself they have utterly abandoned. And now, for our more comfort, let us consider how weak are our adversaries, even those who are yet called the most prudent..misshaped or bisshaped bishops. What have they to offer us? Have they any ways? But crafty, subtle, fraudulent reasons without scripture, malice and mischief they have to mislead. Isaiah xxix. Laugh at them worthily, so that the prophecy of Isaiah is now well verified upon them. Wisdom shall perish in their way, and the understanding of the prudent shall be put out. Their wisdom and kingship shall be rejected by God and come to nothing. So it is asked of them into their own shame and confusion, of Paul. Where now are you, wise man? Where are your writers for your pope and his religion? Where are your disputers for your faith? Have not God made you all fools? They consult much and often together, they imagine, enforce, and tempt to prove many and diverse ways, they conspire, they conjure and cluster upon heaps, they write, they send, they run to each other. They have their secret conventicles..And it shall be spread throughout the world according to God's ordinance, which no enforcements, no counsels of men, nor power can hinder or delay, although these papists would break their beastly bellies for this reason.\n\nAt Augsburg and Batisbone, their intention was to utterly extinguish the gospel, and what was the outcome of their wicked enforcements? In both the same cities and in the surrounding country, their own foolish fashions and cruel conversions promoted it and stabilized it, so that they shall never be able to quench it. For every man saw how foolish and weak were their reasons and foundations, they saw their abominable shameless lives..They perceived how greatly they were afraid to let their faith and doctrine come to light. Many wise and noble men were astonished to see these men so fiercely and furiously taking on with the gospellers, reviling and spitting out their venom at them as at the most pestilent heretics, and so calling them, preaching and affirming so boldly the pope's cause and his doctrine to be the true, just, and godly religion. And when they both came to the trial treatment and disputing of the causes, then they were ashamed to bring forth their papist doctrine or to write their religion openly, which they so gloriously and so boastfully had claimed before to be the very true Catholic faith and doctrine of God, unworthy to be resisted or once spotted. Even here began many good men and even the lay people to doubt and mistrust their doctrine so highly boasted before..Here perceived the people there their doctrine and religion to be stark uncertain and false. When asked for a reckoning, they fearing the light, sought bloody shifts and let their own religion lie still lurking in dark dens. Then said the nobles and common people, who will believe their doctrine, since its defenders dare not let it be seen in writing but seek to defend it with violence and murder? Truly, this their cause cannot be just and good as they boast and crack it. Truth does not fly from the light but dares to be seen tried and judged by all men. And even thus spoke many who came out of all corners, as out of Spain, Italy, Portugal, and out of the nether Germany, and out of the other parts of Europe to these councils, which before were thought to stand on the papists' side. When they had seen and heard our doctrine and read it..Everywhere clearly and justly alleged in the holy scriptures, and approved by the consent of the old holy doctors of the church immediately after the Apostles, seeing that Christians constantly offered up this our faith and doctrine before the world, and their adversaries could not truly convince and overthrow our doctrine with any scriptures, but were ashamed, confounded, and afraid: they repented themselves that they had ever maintained it or believed it so long. Then all these nations returned home, applied themselves to reading and hearing the scriptures, and sought out learned and faithful preachers. Since that time, in many countries they have cast away the Pope with his Authentic religion and, by God's grace, are called to the very gospel. And now it is openly known with what, and how bloody counsels, they conspired..whom they encouraged to murder the holy innocent churches of Christ and violently with sword and fire to oppress the gospel of Christ, so that the whole world sees all their hope and shot an anchor of their health not to stand in the arm of God, but their whole confidence to consist in the multitude of papists in worldly power and policy in a fleshly arm, and in lords and princes whom they so persuaded with all manner of flattery, obsequiousness, carnal pleasures and reasons and with the most shameful lies, encouraging them that their own patrons and pillars, if they were not bewitched & blind..might perceive them openly going about to stabilize and defend the very tyrants of Antichrist. If their doctrine were godly and right, why would they hide it? What need do they have against us sword and fire? But the whole world sees it to be false and ungodly, for they seek such crafty tyranny and violent means to defend it. For truth defends itself with it.\n\nBut here perhaps some will say. How should we but fear their violent power and gruesome threats, seeing they are so many, so mighty, so rich, and so high exalted above us, so few, so poor, and so weak? I answer. That in the apostles' time, the number of Christians was very small compared to the pagans and infidels all over the world, being full of gentiles yet not converted to the faith. Scant one in every city or town was a Christian. The gentiles had killed so few and that so cruelly for the gospel that they, being weary of tormenting them, martyred only eight thousand and nine thousand, as Josephus witnesses. We daily aspire and climb..Knowing that this corporal death is not more than a night's sleep to us who believe in Christ, and so at last to be with Christ in joy both body and soul. This faith and hope of another life after this have not our cruel heathen persecutors, although they speak it with their lips, and therefore they fear, fly, and abhor death so much. But we have the word of our Lord and God, who has taken away and overcome the power and sting of death. Our victorious Lord and destroyer of death animates, confirms, and comforts us in all our perils and calamities. I tell you, Luke 12: \"Fear not those who kill the body and after that can do no more. But I tell you, 'Fear not, for I have overcome the world.' John 16: 'Your hearts will be filled with joy, and no one will take it from you.'\" Christ's victory is ours. If we believe in Christ..Our faith is the victory that overcomes the world. Our persecutors think to harm us by killing our bodies, and we think and know that thereby we will have great reward, as Paul says: Christ is to me life, and death is to me gain. And although our flesh is weak and infirm, yet a godly mind in the inward man desires with Paul to be dissolved from this miserable sinful world and to be with Christ. For Christ has promised me to be where He is, and has obtained it for me by His prayer to His Father. What now can all the antichristians ungodly do against us? Indeed, nothing at all to our hurt, they cannot take faith and Christ from our hearts, they may with violence cut out our tongues, but from our hearts they cannot take our faith, our profession, and praise of Christ's glory. And yet whatever they do, it is by the suffering of God for our salvation and to their own damnation. They may take away our corporal and transitory goods..We set not much store by it, since for God gives us good things everlasting and celestial. They kill our bodies, but they send our souls into the hands of our heavenly Father, and make our death precious in the sight of God. Where their deaths shall be most horrible and terrible to depart from so many pleasures into perpetual tormentings. Wherefore Paul exhorting us to constancy bids us help each other with prayers, that we might with a manly faith fight in the Gospel quarrel, being not afraid of our adversaries. Unto whom it is to their own perdition, the same is to us the cause of our salvation, yes and that of God. When our adversaries and persecutors think to slay us..They slayed themselves body and soul with the death of everlasting damnation. Is this not then a miserable and execrable power at which our persecutors enjoy and rejoice so detestably in their own everlasting destruction and damnation? This is the severity that all the faithful departed, constantly professing Christ, live with him now in joy. But where are now the enemies of Christ and the persecutors of the Christians? Where is Decius, who so cruelly persecuted the Christians? Where is Diocletian, who proclaimed all holy books to be burned, and all who professed Christ to be cruelly slain? Where are Valerian, Maximian, Maximius, Lucius, Julian, Aurelius Caesar, and all the other tyrants? And if we should descend into our days, we might ask where now are the popes, cardinals..Bishops, with their conjured papist companions, opposed to the gospel and Bible being brought into English for translation? Where are they who burned so many new testaments at Paul's Cross and so many learned men and true Christians who preached and professed constantly God's holy word? Where is Thomas Wolsey, cardinal bishop of York, where is John Stokesley, bishop of London, where is West of Ely, Fox of Hereford, Doctor London, all the abbots, priors, friars, commissioners in killing and burning the poor innocent lambs of Christ? Are they not now tormented in hell in perpetual fire for burning God's word and the professors thereof?\n\nThey labored by temporal death to pluck poor men from God and his gospel, facing and fearing them in their courts and ingeminating seats under their canopies. But shortly comes the great terrible day in which they must all stand before the judgment seat of Christ in great fear and trembling, dead for anguish and horror..The souls of the just are in God's hands, and death's torments shall not touch them. They appeared to the foolish and ungodly to have died, and their death was thought to be a heavy pain, but they went quietly into rest. Although before men they suffered torments, yet their hope was full of immortality. When they behold, they shall be struck with sudden great fear and be astonished at their sudden salvation. Then they, with penance and wailing for the anguish of their minds, shall say with themselves, \"Is not this he whom we once scorned?\".\"I esteemed him contumaciously: folly that we were then ourselves and had wetted his life to have been madness and to have died an heretic. And see he is now bred among the sons of God, having his reward among the righteous? We were ourselves then erring from the way of truth, the light of the true form of justification did not shine upon us, nor did the son of the true understanding of the scriptures spring up within us. We wore ourselves in the way of wickedness, walking as it were in an hard wilderness. These things shall severely come upon them. Wherefore let them rage and bark as dogs into their own destruction. They think here to reign and rule, to sue and to slay, to change and transpose what they list for ever, and to exercise their tyranny and their lusts: but oh wretched mortal men ye are greatly deceived, full nearly in the twinkling of an eye is your sudden fall and heavy death at hand, when you least think thereon, although you reading this monition will laugh sweetly thereat.\".kindling and enmity singe your cruel mischief against us. But he who sits in heaven laughs you to scorn. Oh miserable, feeble, mad, foolish, oh blind beasts, oh mischievous, tyrannous fires of miserable creatures, opposing their own almighty maker, whose power is almighty and everlasting, unable to be resisted. It is he who throws down your proud looks.\n\nAll the power and enforcements of the Danish world against us and Christ are but vain and fruitless, for our capital enemy Satan is overcome. God has given us his own strongest weapons against all his devices, opening to us his holy scriptures where we find ready all manner of strength, ready ways, and how to resist and to overcome him,\n\never the severest truth to confute all his lies and the sharp sword and severe buckler of faith constantly to put off his falsehoods and to wipe them clean away. Let us not therefore now, Christian brethren, be too severe, idle and slothful in our gifts received..But pray incessantly to God that faith in Christ may increase in us. Let us abide in the faith of his gospel, clinging earnestly to it. And so may we be without peril in all salvation and security. Faith binds us and Christ together, never to be divided. And if we have Christ, then nothing can hurt us, neither sin nor death, nor hell, nor Satan, nor all his ministers in the world.\n\nFaithfully let us be comforted and confirmed in our hearts while yet we live in our persecution. For that which remains for us, the most inestimable and most joyful felicity promised us by God, if we constantly continue and persevere under this cross until the end, for a transitory pain we are worthy of an everlasting firm joy. What pains, what labors and perils do merchants take both by sea and land to gather and get themselves but transitory and soon lost goods? And shall we, with fear, be deterred, or for little pains taking be repelled?.From the inestimable joy and felicity which no man can take from us, we shall enjoy them everlasting. Our treasure for which we travel and are servant to obtain, no mortal eye has seen it, no ear can hear it, nor heart can comprehend it, that treasure which God has prepared for us who love him. And as for the afflictions and persecutions of this time, says Paul, they are not to be compared to the glory which shall be openly given us hereafter. For the transitory lightnesses or easinesses of our earthly afflictions exceed all measure, bringing forth the everlasting weighty glory, while we behold not things seen but things unseen. For the things seen are transitory, but the things unseen are eternal. Now if the world takes such great pains and labors, putting itself into such great perils, suffering and traveling from place to place for transitory shadows, even riches are soon lost and left behind..In whose obtaining men are often cast behind, and their hope frustrated, and if obtained, are kept and possessed for a little time with great care, quietness, trouble, and fear, and at last, lost and forsaken with much heavier sorrow and affliction of mind, what Christian faithful will not constantly pay the most painful perils and afflictions, and even with many sharp deaths, striving and aspiring with the most assured hope to his eternal joys and felicitous promises and repositories in heaven, even to be made the son and heir there to live forever and ever? Severely, all the afflictions, heavinesses, and persecutions here are very light and little to us, if we well ponder our felicity and joyful state soon to come. The Lord might illumine the understanding of ours that we might learn what is the hope of our vocation..And what are the riches of the glory of the faithful heritage? So be it. Now (my dear brethren), I warn and warn you again to beware and esteem the leave of hypocrites, that is their false error. How sweet is my Lord Jesus Christ. To whom be with my father and the Holy Ghost glory, praise, and thanks for ever and ever. Let us (my dear brethren), take it for Jacob. I. Great joy as often as we fall into dry temptations and troubles, knowing that it is for the trial of our faith and it brings forth patience. Pet. I. That it is for the trial of our faith and it brings forth patience. Unto good minds regenerated of the spirit, all perturbations, temptations, and afflictions be good and profitable to exercise patience, increase constancy, and faith, and to prove our hope to kindle love and to nourish Exodus xiv and xiv. Our fathers were all under the cloud and passed through the sea, and all were baptized into Moses in the cloud and in the sea. Whereby the apostle shows in how great fear were the Israelites..the sea lying before their eyes and their mortal enemies, the Egyptians, at their heels. It was a fearful sight to see them in this distress, passing down into the bottom of the sea. The waters, like heaving walls, were swelling up on each side, likely to overwhelm them at any moment. Yet here they were baptized into Moses' school, with him as their teacher and schoolmaster. They were to be taken from under the law, so that we, too, might be baptized into Christ and be perfectly structured and confirmed in the faith of his promises revealed and performed under the grace of the gospel. Thus, by this baptism, we are taught and warned of our Christian profession: to take the cross of Christ upon us and to follow him by patiently suffering, into his perpetual glory. So be it.\n\nSeptember 1544.\nG. I.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Assessment of the renowned King Arthur of Britain, by John Leland the Antiquarian.\nTo the fair readers.\nArthur truly delighted many years,\nThe true glory, light, and honor of the Britons.\nLeland swiftly dispelled dark shadows,\nRestored the celestial light to the world.\nCheer on, learned readers, the eloquent band,\nThat noble man rendered his service faithfully.\nFar away, let the tumultuous Codrino flee,\nLest his broken sides make a harsh sound.\nLONDON. ANNO 1544.\nThe most excellent care, deserving of the highest praise, was always shown by the long and most serene King, so that the valiant deeds of illustrious men were carefully, brilliantly, and magnificently consecrated to posterity: lest any memorable deed, shining light, be ever obscured by the thick veil of silence. Hence, the Hebrews extol Judas Maccabeus with great praise. Hence, Homer, the Greek poet, left the most renowned Hector and Achilles to the world. Nor were the Greeks less diligent in adorning Alexander, the invincible leader of warriors. However, the Romans did not raise Caesar's deeds to the stars..The Burgundians highly praised Gotthofrid of Beillon for his remarkable bravery against the Saracens. The Britons, distinguished not only in learning but also in knowledge, left behind a noble, invincible lineage, renowned for their generosity, virtue, happiness, fame, and reputation. The consensus of scholars has applauded this famous memory of these distinguished Dukes for many centuries, and with great interest, even greater pleasure, and admiration of the highest degree..This text appears to be written in Old Latin, and it seems to be a passage from a historical text about King Arthur. Here is the cleaned version of the text:\n\n\"This history of Arthur was written, as I judge, by William of Newburgh, a man more pious than learned in the British antiquity. He took possession of it about two hundred and fifty years after Polydore Vergil. In the preface of the history he wrote about the kings of England, he rhetorically or rather pompously presented Arthur, persuaded by Italian influence, but violently, as a man otherwise worthy and educated, and in order to prevent it from being diluted, he bound it with such adamant chains that he forced it, along with the history itself, to withdraw the glory, name, if you please, of Arthur, as if it were the sun from the middle.\"\n\nTherefore, a heavy war was not only declared by William of Newburgh, but also by Polydore Vergil of Monmouth, mainly due to this calumny, that he was the first to assert that Arthur himself was glorious. I, Hercules, beg to differ, and to engage in an impious contest with him on this matter..What is it that we are asking about Noblemen and Lares? Nennius, the British writer, in his time, not unimportant, celebrated Arthur's glory with an oration. He lived during the decline of the British empire's power: Arthur was discovered to be more recent than Galfridus Monachus, and the story goes. Yet, to keep silent, Nennius mentions Thelesinus the seer, Merlin Caledonius, and Melchius, older men who made Arthur illustrious. Indeed, I do not lightly imbibe what diverts me from the faith of Arthur's history: therefore, in truth, I do not hold William of Malmesbury or any opinion of Polydore in this matter, although I respect their learning, their eloquence, and their ingenuity, and in good arts, their authority..In this matter, not of eloquence, nor of the brilliance of oratory, nor of the clarity of style, but of solid faith and historical truth, I dare to speak confidently. For I fear not the shadows that have arisen, that once ruled, and that Arturius had been in high esteem. I would not lie, but the vast number of writings about him in noble times testifies clearly and manifestly to the origin, life, great deeds, death, burial, and finally the discovery of his relics: One, two, and even a third, widely famous translation of the same. The last one was made during the reign of Eadweard the Long, the most victorious king of England. At that time, when the retinue of nobles was present at the presence of Arturius' bones, the sepulcher was opened. Avalonia saw and inspected it, and from its inscription, which he had affixed to it, it appears lucidly..Quare ut orbis universus post hac intelligat quanta et quam praecclara Arthuris fama olim fuisset, non grauior et unius vitae suae ueteres auctores quid sentirent lucido quodam ordine perscriberem. Sic lumen obscuris, antiquitati suum decus, vacillantibus prae ignorantia iustum robur, certitudinem controversiae, veritati postremo suffragium dedisse uidebor. Tu princeps maxime, victorque, felicissime novo libello tuis alaciter in lucem prodeuntibus auspicijs sae quaeso, quo munere modo praesentis famam opusculi, uncum successu, promouebis, augebis, ornabis, verum etiam laetissimo mihi igniculos ad alia quoque non inferiora propediem aedenda excitabis. Nam et Cygnus meus tuarum encomiastes virtutum ad te convocare mirifice cupit. Vale, Regum ornamentum unicum.\n\nLucanus, Juvenal, Martial, Cornelius Tacitus, Paulus Diaconus, Claudius Gallus, Ioannes Annaeus, Valerius, Boccaccio, Divionensis, Ponticus Virunius, Theliesinus, Ambrosius Maridunensis, Merlinus Caledonius..Melchinus, Patricius Glessoburgeensis, Gildas Bannochorensis, Anonymus, Nennius, Samuel, Beda Girouicanus, Asserius Meneuensis, Gulielmus Meildunensis, Galfridus Monaemuthesis, Aluredus Fibroleganus, Hericus Venatodunesis, Iosephus Iscanus, Sylvester Giraldus, Matthaeus Parisius, Ioan: chrysostomographus, Gulielmus Parvus, Ioannes Fiberius, Thomas Vicanus, Ranulphus Higdenus, Matthaeus Florilegus, Ioannes Burgensis, Thomas Meilorius, Scalacronica, Chronica Durensia, Chronica Glessoburgesia, Chronica Persorana.\n\nIt is widely agreed among ancient Greek and Latin historians that Arthur, son of Uther Pendragon, was born from an adulterous relationship. The virtues of those born from adultery, both at home and in the military, are well documented in history. Among them was our Arthur, the greatest ornament of Britain and the unique wonder of his age..I grant myself, with goodwill, to follow with praise worthy of Gulielmus Parvus and his strong centurion Polydorus, as recorded in the British history by Galfredus Monemuthensis, a man not entirely unlearned. I approve no less than Polydorus the censor of the fables that have crept into the history of Arthur. But I will not abandon truth, whether driven away by fear, old age, eloquence, or authority, nor will I leave unprotected the defenseless. Reason, decency, the concern for my reputation, love of country, and truth itself, which is most dear to me, lead me here. I do not think war should be waged against the learned. Meanwhile, it will be sufficient for the welfare of my country and the truth, with diligent care, well-prepared efforts, alacrity in labor, promptness in counsel, sharp judgment, and finally, the most upright methods..Agreed, O generous readers, relying on my humanity, kindness, and grace, I have endeavored to investigate the origin of Arthur more accurately. There is a place on the winding shore of Abram's bay, where the ebb and flow of the tide converge. Here stands a castle, its turreted summit thunderously crowned with lightning. The ancient name given to it was Tindagius, or Corini, as the elders told. The fame of Constans is passed down through many mouths and confirmed in written records, that Gorlois, king of Cornwall, held his court here, along with his subjects. His wife Igerna was a woman of most exquisite beauty, but her chastity was questionable. Here, often for the sake of recreation of the mind, Uther, king of the Britons, known as Pendragon, whose prudence I believe was signified by this name, who was also a servant of Gorlois, would separate himself.\n\nArchitrenius writes in his book, if my calculation is correct, that these events occurred in the fifth book..This text appears to be in Latin and is likely a fragment from an ancient poem. I will translate it into modern English and remove any unnecessary formatting or modern additions. Here is the cleaned text:\n\nIn this three-part world of Corneus, after the later sun,\nIrradiates the people, and the fourth child of Phoebus,\nArthur is born, and false adulterer Tintagol intrudes,\nNor does the passion of Pendragon quench,\nAnd Merlin consults his omnipotent arts,\nHe deceives the appearance of the duke, and, hidden,\nAssumes the presence of absent Gorlois.\nCustom, familiarity, and experience nurtured the flame. And as the poet says, \"shame is a powerful ally of beauty.\" Therefore, Arthur was later born of a virgin, Anna, of noble Roman lineage, as Juvenal writes in Satire 3: \"Let us abandon our homeland, let Arthur live there.\" And Catulus also writes:.Samuel, the British scribe, paints Arthur under the constellation Arcturus, alluding to a meaning drawn from the Greek source. It should not be a fault or reproach to Arthur that his father left him, born to strength, happiness, and triumphs, when he himself did not stand in the legitimate marriage. Nor does it matter much where the father comes from, as long as he becomes a man and meets a worthy woman.\n\nFor us, the lineage and ancestors, and what we ourselves did not make, I do not think are ours.\n\nThe boy grew to an immense degree in virtue, and his father, who had flourished in strength, counsel, and judgment, with some glory, had reached the end of his life at Verulamium. He was destined to inherit the imperial dignity as the son of a nephew, since he would not have a legitimate son.\n\nBritannica asserts in history that Arthur was initiated into royal office in the tenth year of his life by Dubritio, bishop of the Legions. John of Wales, in his history, seems to count eighteen years for Arthur's reign..A certain Greek author named Scalachronica is said to have received Arturium's crown insignia from Ventus. Two rulers, Lotho and Scotto, sons-in-law of King Aurelius Ambrosius of Britain, began to envy Arthur's joyful succession. Both, but especially Lotho, aspired to the British empire. From this, Lotho, joined by the impure Osca or Occa, declared war on Arthur. Eventually, Lotho was brought before Arthur's hands, and the Picts suffered a defeat. This victory at York was shared with Haelo, who at that time was commanding there. The book affirms that the empire of the Britons and Angles received beneficial acts from the Scotts because of this victory at York. After the defeat of the Scotts, moved by their prayers, Arthur left his ancient seats under the rule of Augusellus, whom he appointed king for them. No better fate came to the Saxons, with Colgrinus their duke killed, and Baldric and Celedric in flight. Concord succeeded the victory..Lotho, king of the Britons, gave his daughters Mordred and Anna to Arthur, and they won his favor with flattering methods. In the meantime, Arthur had taken Guinevere, a rare beauty from the court of King Cador of Cornwall. Then he defeated the Saxons in most cruel battles.\n\nThe British historian Nennius, in his account of these wars, presents a most delightful description of their mentality, although the words of the scribes have been damaged by the negligence of copyists and the passage of time. I wish to add these ancient records here in their proper order.\n\nArthur fought against the Saxons with the rulers of the Britons. The first battle took place at the mouth of the river Glein, or Glede. The second, third, fourth, and fifth battles were fought on the river Dugles, which is in the region of Lincolneshire. The sixth battle was on the river Bassas. The seventh battle was in the Caledonian forest, that is, in the woods of Carthage. The eighth battle was at the castle of Guinnion..A new war was waged in the city of Legions. The tenth was at a place called Traithuwrith, or Rhydrhwyd, on the shore. The eleventh was on the mountain called Agned's Cathergion. The twelfth was on the mountain of Badonis, where many were slain by one impetus of Arturius. John of Nennius, the golden writer of history, confirms these same twelve wars against the Saxons. Aluredus Fibroleganus, another historian, tells similar stories. Here are the words of Hector of Ventantodunum in the second book of his history.\n\nIn those times, Arturius, the Duke of British military and rulers, fought most valiantly against the Saxons. He was the duke of twelve battles, and the victor in twelve. This historian also relates the wars and their places. It seems that Ventantodunensis began here in Nennius' historiola, whose name, as it appears, was not written on the copy. Here ends the silence. That book was not frequently in hands during that time, and very rare in our present age. I have only seen three copies of it..Ioannes Rhesus, a lover of antiquity and its illustrator, had a book with the title \"Gildas\" that, according to his account, did not belong to Gildas but to his father Nennius. The bibliotheca of Bellici Monastery of Gildas listed this history among its treasures. When I asked for the book from Ioannes, I did not find it. Rumor had it that a translation by Brecheniacus existed. I have inserted this information here. Now, the wars must be recounted. The writer, not an elegant one, of the life of Dubritius, archbishop of the Legions, relates such events. After Aurelius' death by poison, and during the brief reign of his brother Utterus, Arturius finally sent envoys to Hoel, king of Armorica, that is, the lesser Britain, to inform him of Britain's calamity. When Hoel arrived in Britain with an army of fifteen thousand soldiers, he was received honorably by Arturius and Dubritius. The war began, and six thousand Saxons either drowned or were struck down by arrows perished..Caeteri (others) were forced to surrender to the Caledonians fleeing from the Britons, who were besieged: and, receiving siegeworks from them, they were permitted to return to their homeland by paying an annual tribute with their own ships. After a short time, the Saxons, who were bound by the treaty, grew weary, and, restoring their forces, broke the treaty. They besiege the town of Badonis, which is now called Bathonia. When this was known, Arthur, gathering his army, addressed them as follows, upon seeing the enemy camps:\n\nSince the impious Saxons do not wish to keep their faith with me, I will strive to avenge the blood of my people. Let us manfully attack these traitors, whom, with Christ's help, we will surely overcome: And rushing into the Saxon ranks with the prayers of Dubritius, he overthrew many thousands, obtaining victory, and forced a few who had fled the slaughter to surrender. Boccatius writes in his book about ponds and marshes:\n\nThe lake of Arthur, king of the Britons, is a famous victory..The Scots, Picts, and Irish were allegedly subdued in the same lake, forced into submission. Arthur mentions this man in his eighth book of illustrious deeds, moved by a certain respect to ensure such a man was not overlooked in silence. There is no foreign material in this text as found in the chronicles of a certain Dionysius. Cerdicius often fought against Arthur; if he was defeated in one month, he rose again in another more fiercely. Finally, after Arthur was tired of the struggle for twelve years, he granted Cerdicius the meridional part of Avonia and Somaria, which Cerdicius called Wessex. William of Malmesbury, elegant and educated, and the most faithful of historians, records these events about Arthur in the first book of the kings of Britain. Even then, the Britons would have been overrun by the advancing barbarians, had it not been for Ambrosius, the only Roman survivor, who ruled the kingdom and held back the barbarians with the military prowess of Arthur..These matters also seem to pertain to what is read in the fragments of Gildas regarding the Britons. The victorious Britons captured the forests, provoking them to battle, to whom victory, with the Lord's permission, was granted as a vow. From that time, the Britons both won and lost, as the Lord wished to test this people in the usual way, to see if He loved them or not, and concerning the year of the siege of Mount Badon, and the latest and almost insignificant slaughter of thieves, which was near my birth. He spoke these words. Behold, the slanderer and gossip is here, and he demands an explanation from me why Gildas did not remember Arthur, if he was there at that time. I will speak of Gildas below. In the meantime, the enemy Gildas remembers that there were infants present during the Battle of Badon: whose name and deeds were not known to him, or only barely. William of Malmesbury [PAULO SUPERIUS] gave Arturius such a testimonial in the court of Meildulf, which was not far from making him equal to Ambrosius..Nennius attributed less favor to his untrustworthy source in the grace of Ambrosius Aurelius than Gildas did to Arthur: not that I would omit his name from this one, to whom, rightly, all the glory of the Battle of Badonica belongs in its entirety. Yet neither are they alone in this. There is a number of reliable authors who confirm this with equal authority: Unless the censor is excessively unfair and admits nothing, even if it is faithful and not contrary to Cicero or Livy, since he himself rather speaks of something unknown to me, which I will not object to when I understand him to mean this. In the meantime, I will recite the account of John, who wrote the history of Arthur, concerning the events in Gaul that took place under Arthur's reign in the tenth year of King Cerdic's rule over the Visigoths in Britain: which he did not previously request, but rather looked towards Britain's immunity with mature deliberation..Erat quisam Mordred, nomine dictus, filius Lothonis Pictorum regis, et Annae sororis Aurelii Ambrosii regis Britanniae. Hic, quia ei sanguine et familiaritate erat coniunctissimus, omne regnum suum una cum Guenhera suauissima coniuge consecravit. Erat enim Mordred fortitudinis nomine commendissimus, et praeterea ingenio acuto et gerendis rebus expedito: quas virtutes, nisi libidine dominandi flagrantissima, sed interim principes suam antiquitatem, verum etiam fidem, et serie quaedam historiae consonant. Utque triumphis Arturii de Gallis aliquanto indulgentius faveam, multa praetera sunt, quae ego studio plane quodam omito. Illud tamen tanquam in transcursu attingendum est, constare ex inscriptione sigilli Arturii magni, de quo nostro loco accurate dicemus, eum aliquando Gallici cognomento insignitum fuisse. Nemo enim hoc sine luculenta hoc semper factum causa..For sigils and antiquity, and for certain knowledge, I certainly do not doubt, provided there are impartial judges and those familiar with ancient monuments, that the genuine one was the one presented to me. In this regard, I would also add that Valerius, a certain man from the three realms, was said to remember Arthur, the conqueror, in that era. In that century, a great multitude of rulers held the islands, along with Gaul and Germany, under their rule.\n\nPerhaps someone here expects me to mention Arthur's victories against the Romans, which the history of Britain recounts. Historians dispute this matter, and there is a case before the judge. I, however, will not rashly pronounce anything: for it is manifestly clear that obscure and absurd elements have crept into the story of Arthur; a thing easily discerned by the curious. But this is not a sufficient reason for anyone to neglect or reject a more lucid and true history..Quanto rectius, abandoning trifles, rejecting trivial animal fables, and enlarging in appearance truly magnificent but irrelevant matters, let us deprive ourselves of those things that agree with authority, and discuss, read, and conserve them. For what has long been received by the learned and with great consensus: you should not remove it from the faith's midst at any moment, lest history lose its honor. Therefore, since it is a greater work than what we are currently doing, we will examine Arthur's entire works with great curiosity and care, and for now let us overlook the Romans and illuminate their familiars with a brilliant pen. Hoel, the king of Armorica, claims a certain rightful place in this famous assembly of nobles, about whose arrival in Britain and military valor we have written in the title \"On the Wars of Arthur.\".Huc accedit Morcedus, & Galahad, Arthur's brothers, bound by custom: of whom the former, perfidious and deserting as he was, was unfaithful to his vows, as is well known concerning adultery, was killed in battle, Hectore bearing witness, but more justly Avrinus. The latter, however, remained steadfast and rendered most faithful service in all external wars, especially in the conflict of Dover, upon Arthur's return from Gaul to Britain, who was the supreme opponent to Mordred. Melchius, the British seer, celebrates his name. The same is sung by John of Angevin in his Architrenius, not inelegantly, with these verses:\n\nI, Vualgan, who remember nothing greedily.\nI touch not with my hand: this does not dazzle me with gold,\nBut with my right hand: it receives what it scatters, and swords,\nNot with purses does the soldier degenerate, nor does the rustic farmer grow rich with hoarded copper.\nAnd wars call me: and perhaps your care troubles you. Farewell..The story of Arthur, as recorded in various folklore and circulated in the vernacular language, is affirmed by Galloinus of Doris in his shrine to have been buried there. In whatever book this may be, it does not deceive, as Scalacronicon clearly states: and his castle, with its bones almost touching the Giant's, still displays miraculous signs in that place. It is also recorded in the annals of the city that the shrine, during the time of Lucius the Magnificent in Durnes castle, was dedicated by Fugato and Damiano, the British evangelists, to the Savior Christ the Best and Greatest. To make amends for his exile, he communicated his merits to his uncle, who had delayed the collapse of the country for more years. However, Arthur's tomb is not visited, hence the legend of Naeniae brings him to this place. Another tomb, as mentioned earlier in the time of William the First, king, is also present..In Anglia, a fourteen-foot long corpse was found by the seashore. It is said that this man was wounded by enemies and thrown into the sea from a ship; others claim he was killed in public feast by some citizens. This is about Meildunensis and Gallouinos. I, however, would have joined the young Meildunensis and his warrior companion to give and repel blows with our most skilled weapons had I been allowed. It is unlikely that men of such gigantic height, as indicated by a fourteen-foot long grave, existed during the Gallouian era. In my opinion, it is more believable that the grave belonged to some indigenous giant. Furthermore, it is established by ancient Albion's inhabitants, as well as the authority of our own writers, that such giants first inhabited Albion and were later driven out. One of these writers, Joseph of Domnonia, a British poet of great elegance, has taken these few verses from his immortal work \"Antiochides\":\n\nHis Brutus autho[r].Sanguine Trojanus, leaving the shores of Latijs, settled among the borders, encountering a fatal realm, and became the conqueror of the giants, bestowing his name upon the land. Architrenius in the sixth book of the Albionic giants relates this. Cornelius, eager for war, sent these headlong: Gogmagog, suspended in the air after a battle with Hercules, and Anthaeum thrown into the sea from a cliff. I do not elude the castle, once called Gallouinu\u0304, on the shore, mentioned above by Meildunensis, whose traces may still be seen. However, it was not the dwelling place of the giant, as perhaps not even that of Arthur's Gallouini, but of a more recent sub-ruler of the same name. What he reports about Arthur's tomb at that time is most true. No man had ever examined that chamber more eagerly than he in the treasures of the Glessoburg library. The only thing lacking for him was knowledge of Arthur's tomb, which was discovered later, in the beginning of Richard Leonis' reign, around the first years of Henry II of England..I. Quite returning to the favor of Gulielmo of Meildun, a man extremely learned in all kinds of good literature in his age, and singularly skilled in rescuing antiquity through diligence, care, and genius, I confess. His candor is plainly acknowledged by me. I would like to add here a note, which I collect from the British language, concerning the name Gallouinus. The name Gallus signifies a wall. Guin, meaning white, would designate a gallant and handsome man, unless one believes it took its origin from Saxon barbarism instead. Walle, Gallus, a friend, as Leofwine is a dear friend. Aldwine, an old friend. He was in favor at Arturius' court, as he deserved to be made a beneficiary and prefect by the Scottish king in return. He returned an equal favor..Among other princes, Actus did not refuse, as ordered by Arthur, commander, to contribute to the Gallic expedition. He was assigned a province, and there, in order to display great valor, he returned to the shores of Rutupina, victorious over Mordred in the civil war and fleeing himself among the weapons, he showed himself covered in blood and near death, as the author of Scalachronicum testifies, as I believe, Gratus. Since we have previously spoken of the summons of princes to Arthur, it is worth noting here that many famous and celebrated ones were among them. The most famous one, who was born in the city of Isca, which was a legionary camp at that time, was summoned to arms in Gaul. What was music to Mars? Perhaps a little or nothing. But if there had been a just cause for harmony between them, they would have owed great thanks to Arthur, who had disrupted the sacred choir in the legionary city, according to Galfredus, John of Burgundy, and Rossus of Verouicensis, or had restored or established it..During this time, according to the history of Anonymus, Julium, and Aaron, Christians in the city of Legions held Christ and even received those same letters from them. There is also a tablet of diplomas from the archives of the Grantiarii Girvii, which was once requested by Arthur at some point in gratitude to his scholars. However, I have not yet fully verified the facts. Iderus, a former courtier of Arthur's, joined Arthur's retinue of fighters. This Iderus, joined to Arthur by a strong bond of virtue, displayed many courageous acts: he remained steadfastly by the side of his prince, and in some unknown way, dying, he left his greatest desire to Arthur, who also arranged for the funeral of Aualoniae. I have read the little book of Glessoburg on the antiquity of the same, collected by a very diligent monk of that place, in which he explains the offices of Arthur towards the dead, and the munificence of the same towards the monks living in the hermitages in that place..A tablet recently surfaced, displaying the list of patrons and restorers of the Glessoburg church, among whom was Lancelot, the famous knight. He deserves a place among the most distinguished fighters, I readily grant, in praise of his great affection for Arthur. His valor was abundant in the battle that took place between Mordred, the traitor, and Arthur. The fight continued, and Guenhera, veiled by Arthur's death, carried his body from the battlefield to Ambrosia's court at Glessoburg. Gerald mentions his burial place in one or two places, as in the Ecclesiastical Mirror and in the Institution of a Prince. However, I find it more amusing that Ambrosia's tomb was discovered first..Caradoc, of noble virtue, joins the number of Arthur's knights: but I, if it can be done without their offense, for I have received only the most distinguished and praised ones to name, I will pass over the rest. He was of the most noble lineage of the kings of Britain, and ruled over the people of the Corinium promontory. He was a most stout defender of his prince's titles, and had a perpetual need with the Britons living there. In the end, he left behind a son named Constantine, who was appointed ruler of Britain after the death of Arthur. He took care that Mordred, the son of his master's enemy, and Gallogly's grandsons, would not imitate their father's example and aspire to the throne, by having them killed with a sword. Gildas the Briton relates this or something similar in these words..Cuius tam nefandi piaculi non ignarus est immundae Leenae Damoniae tyrannicus catulus Constantinus, qui hoc anno post horribile iuramenti sacramentum, quo se deiunxit, neque quaque dolos civibus Deo primum, iureque iurando sacerdotum demu choris, & genitrice comitantibus, facturarum, in duarum venerarum matrum sinibus, ecclesiaeque carnalis sub sancto abbate Amphibalo latera regiora tenerrima puerorum, vel praecordia crudeliter duo, totidemque nutritorum, inter ipsas, ut dixi sacrosancta altaria nefando ensi, hastamque pro dentibus lacerauit, quorum brachia nequaquam armis, quae nullus penes hominum fortius hoc eis tempore tractabat, sed Deo, altarique portenta in die judicij ad tuas civitatis portas Christe veneranda patientiae, ac fidei suae vexilla supendunt. Hactenus de pugilibus.\n\nNo location is appropriate yet for bringing a few but choice, splendid, and magnificent dishes to the round table, and the feasts of Arthur..Non haec patebat omnibus nobilibus, sed illis tantum,\nLucida quos ardens evexit ad aethera virtus,\nVirtus sola virens nullis moritura diebus.\n\nThis did not open to all nobles, but only to those whom shining virtue had led up to the heavens, virtue alone ever blooming, never dying.\n\nThis was particularly celebrated by the people of Legionum in the city, a place they held in high esteem. The same was true of Ventae Simenorum and Camaleti Murotrigum. The uneducated masses believe that Ventam is another name for Camaletici. I do not disagree with the masses.\n\nPublic rumor proclaims, exalts, and sings the name of Arthur, a certain inhabitant of the castle, who once lived in this place, which was magnificent, fortified, and situated in the most ancient watchtower where the mountain rises.\n\nHow deep do the good gods dig here in the profoundest depths of the earth? How many walls enclose the needy land? What precipices indeed? And yet, it seems to me that this is a marvel of both art and nature.\n\nHere where Troy once stood, cattle were pastured in the city,\nAnd pits full of high-reaching fosse, and bulging walls,\nTaxus and cunning foxes built their dens..This indeed is the vicissitude of human affairs. This misfortune is observed in the ancient city of Iscalis: from here the clear spring, frequent marketplace, mournfully gaze upon it with eyes, and weep. The inhabitants turn the soil up, and in each year find only Roman images in gold, argent, and bronze, seeking among them and finding nothing more than expressions of Roman power. I too received a few things from them as gifts. Franciscus Hastingius, Comes Venantodunensis, adornment of the noble youth of the royal Britannica, and once a pupil of my Camaletus, possessed, along with neighboring landowners, such as the heirs of Piperellus, Boterellus, and Hungrefordus. Ioannes Annaeus in Architrenio praises a spherical table for his dignity. The same thing is done by Volateranus in the third book of his Geography with these words. At home, too, a lucid round table was used among the nobles, so that there would be no distinction among them due to ambition. The famous windmills of the Simenii append a round table, which is also called round by the majesty of Arthur, to the wall of the royal hall..Quid expelled from the memory and society of the Orbicularis Chorus in more recent centuries? According to legend, Eudoxus Longus made many of that Orbicularis society, creating for them a spherical tablet and tripods of solid gold. Some write that Mortimarius possessed these treasures. In the meantime, it is certain from Thomas Vicenzo's history that Mortimarius celebrated the maximum consul, Roger, with great generosity, summoning to the spherical sign the most excellent pugilists, from which were displayed many distinguished signs of virtue, which diligent posterity would eagerly read. But now I will leave weapons aside and turn to piety.\n\nArthur's deep and sincere devotion to the Christian commonwealth is clear from ancient writings..Bishop Dubritius of Legionum was a man of great learning and exceptional self-control, well known to Arthur, for whose prayers his victories in the Battle of Badon were reportedly beneficial. David, a man of immense sanctity from Meneu, recognized both Arthur's grace and generosity, and was so moved that the Meneuenses reportedly transferred their episcopal seat from the city of Legionum to Arthur. Iltutus, a man of incomparable life, was so struck by this remarkable generosity and piety, that, as his biographer writes, he not only visited Arthur but even greeted him, a level of audacity so great that it was not inappropriate for him to pay homage, nor did he fail to express his deep gratitude. He devotedly worshipped the Virgin Deipara, and, according to ancient writers and consistent rumor, possessed an image of her on the shield he frequently used in battles, most notably in the Battle of Badon. In this manner, [at Mailros]..The monks of Glessoburg were nurtured in innumerable ways by its inhabitants, as I have mentioned before, particularly in Idero, and I will explain further here. Gerald of Wales, in his Principis institutione, writes as follows:\n\nAmong all the churches in his kingdom, Saint Dei Genitrix of Glesconia was the one he most praised, and he promoted it with greater devotion than others. Polydorus, speaking according to his right and authority, declared that there was no monastery of Aualonia during the time of Arthur. He was a rigorous examiner of antiquity, especially of Britain. He even contended that the entire world should be bound by this law, although it was extremely unjust. In truth, I, a simple and unarmed writer, will submit to his authority and judgment as much as I can..At this false pronouncement, which frequently occurs throughout all parts of our history, I will not endure, nor consent, nor permit, unless the truth is restored, as it was with Codrus and his people, eager and intrepid for their famine, glory, and survival, as much as it will be through me. I firmly adhere to this sentence in this most honorable part of the deeds of the British apostles, Fugatio, Damian, and the epistle of Patricius Magnus, which are in the possession of the inhabitants. I will even subscribe to the very words of the Henrician donation from the original. Furthermore, whatever things were granted to me by my predecessors William I, William II, Henry my ancestor, Eadgar, Eadmund, the father of Eadward, Ealfred his ancestor, Brinwalh, Kenwin, Baldred, Ina, Cuthred, and Arthur, and many other Christian kings. But also from Kenwalch, the pagan king, whose privileges and charters I had diligently inquired about, and had them presented and read before me. So far, the diploma.If they are not witnesses of unquestionable truth, they will accomplish nothing. For upon hearing and understanding this, there will be no sane judgment, but neither a sound mind nor a judgment.\nAnd since I, a curious investigator, have descended into the inner sanctums, recesses, and depths of ancient times, I wish to bring to light another matter. Namely, the sigil of Arthur, the monument inscribed on the anvil of the smith, ancient and precious, of which Cadoc, although he mentions it only obscurely and lightly in the preface of his Arthurian history, which is read by the common tongue of the Angles, made mention. Moved by the testimony of Cadoc, I went to Vissimonasterium, in order that what I had heard as a witness might finally be seen by me with my own eyes, spending my mind on it. One eyewitness is worth more than ten hearsay witnesses. When asked by me to show the monument, Mystagogus immediately brought it out for viewing and touching. The sight of antiquity pleased me, and not only did it attract my attention, but it held my eyes for a considerable time..Patricius Arturius, Emperor of Britainiae, Galliae, Germany, Daciae. The material, which received the impression of the seal's form, is of a deep red color. It has been broken up by violent force or the passage of time into parts here and there, yet none of it disappears completely. The silver plate, which has an orbicular shape like that of the seal, is surrounded on all sides in such a way that no part of it can be detached. The inscription on this is written in brief but most splendid, spacious, magnificent letters. Patricius Arturius, Emperor of Britainiae, Galliae, Germany, Daciae. This inscription encircles the orb of the seal. The transparent circular part in front of it allows the ancient and extremely hard wax to be seen through when removed. The figures of Arthur are depicted on the seal, representing some heroic majesty..The prince, dressed in purple regally, sits on a semicircular throne, like we see in a rainbow arch. His head is crowned and gleams. In his right hand rises a scepter, adorned with gold and shining gems, atop which is the simple seal of King Edward III of England. In his left hand, however, an usher, as if to indicate to me, would have said something more about the attached seal, for among the many ornaments, which shone with the greatest abundance of gold and precious gems, adorned the sepulcher of King Edward III, and this was also remarkable. He himself, however, said nothing more than that he believed it had been placed there by some king, namely Arthur, three or four times. Indeed, if it were fitting, I would not believe that the seal had been translated from Glastonbury, to that monastery, which was most miserably defiled by fire, and which that most generous man, out of his great piety, had bestowed upon it such generous rewards, which he could more easily give than the monks could hope to receive. Henry himself, as I have mentioned above, made mention of the donation of Arthur, and he himself had seen and read it..And yet, it could have happened that from this membrane, among the leaves and the sand of the riverbank, a renowned monument of antiquity was discovered, which should be conserved in a monastery bearing the first name, and be perpetually seen by us. My own account may deceive me, but it is a light and indeed almost insignificant deception. In the meantime, I am pleased that when the subject of Arthur and the matters related to him is brought up, Glessoburgus is always present, and he promises to devote himself to a thorough investigation of his own. Our present labor's fruits, as they flow from this abundant source, should be diligently drawn off. And indeed, I do not know whether there is anything more lucidly proven by the very seal itself concerning Arthur's existence: something which, if it pleases you, those who dare to impudently deny cannot refute by any just reason. But let us examine the place below where we can present this violent mob of calumniators with just arguments. The inscription on the seal requires closer examination..Habet enim sua mysteria, quae, cum lucem receperint, maiori voluptate et gratia candidorum lectorum imbuunt et imbues mirific\u00e8 delectant: id quod operis pretium et amplum est. Patricius nomen a maiestate Romana desumptum. Dicti eo nomine Romani nobiles, qui primis senatoribus oriundi. Isdem diebus in numerum patriciorum ascuit Caesar.\n\nCedamus patria, vivant Arthurius hic, et Catulus.\n\nQuanquam, redacta in provinciam a Claudio Britannia, familiarissimum erat ei Britannus. Idemque in nobilium feminarum nominibus factum est. Exemplis sunt Claudia Rufina, teste Martiali poeta, eruditissima, Helena sanctissima, et Ursula Cynosura illa. Quod autem inscriptionis sigilli serie quamdam eum Britanniae, Galliae, Germaniae, Daciae denique imperatorem vocet, consuetudine et diligentia hoc quoque factum Romanis, ut una cum triumphis et titulis deuictarum generum victori accrescerent..Inditio sunt arcus triumphales Romae, & numismata Caesarum cura simili inscripta. The name of the emperor, as evident from Caesar, Cicero, & Livy, belonged to the commanders of the legion: hence, Artorius is called emperor with an appropriate, significant, and pure Latin name. However, the inscription does not read Artorius, but Arterius, which I attribute either to the error of the sculptor or carelessness. Proper Roman names, in their composition and nature, flow more smoothly and end in ius rather than us, as in Aemilius, Manilius, Claudius, Cornelius, Terentius, Vergilius, Horatius, Ovidius. I spoke earlier about the triumphs of Arthur against the Saxons and Gauls. It remains to speak of something concerning Germany and Dacia from the inscription of the seal. But here, the ancient authority of historiographers does not provide me with enough material for this noble task. However, I will not defend the cause I have taken up, for it would be impious..I will clean the text as requested:\n\nI confirm, with certain and manifest evidence from this inscription, that Arthur, a memorable figure among the Gallic peoples, came into contact with the Germans and the Dacians. If anyone disputes his victory, it is because he had previously chastised the Saxons and Germanic tribes, including the Dacians. The land of the Cimbrians was once a part of Germany, now called Denmark and Norway. The ancient rulers of these peoples, as I have learned from their diplomatic records, did not refer to themselves as Danes but as Dacians. There are learned men who affirm that the Dacians inhabited the region that is now called Moldavia and Wallachia. Volateranus states in Book 3 of his Geographia that Arthur subdued the part of Gaul, Norway, and Dacia. Trittemius also writes about this. When the kings of Dacia and Norway heard of this, they submitted to his rule..Here is a warning for you, reader: not only the Saxons, Angles, and Jutes, but also the inhabitants of the entire Germanic coast, should be mindful that other Vortigerns have come to Britain. Otherwise, they would have been unequal in battles and slaughter. I have already painted a seal with its inscription in colors. My next concern will be to send Arthur's return from Gaul and the fierce conflicts between him and Mordred, in writing.\n\nI learned that Vortigern had betrayed them in every way possible, as far as Britain's southern border is concerned. He brought yet another evil upon them, which was even more harmful. He broke all bonds of friendship, blood, and faith, and was the worst deserter and the most wicked traitor to his lord and country. He donned the purple robes unsuitable for his humble status and took the royal seat, relying on new tyranny..Arthur did not take up, beyond any doubt, the extremely distinguished honor bestowed upon him by the treacherous Coetus, although he had decreed it justly some years earlier. However, he was hindered by the Gallic war, and with all his strength, he could not drive away the terrible, immense, cruel monster that was approaching. With a fleet assembled at Gessoriaco on the shores of the Morini, in the presence of Matthew Florilegius and others, he engaged in battle with second-line sails. A servant of the most excellent Lord, long regarded as the worst among all, had arrived with a justly raised army, not without the counsel and aid of the Picts, Scots, and Wis Saxons, who were confidently returning. The entire coast of Cantium resounded with the clamor of arms, and the dukes were already standing for their standards, and the chorus of victorious fighters vibrated their weapons with eager impetus, some brandishing swords, some crisping their javelins with strong hands. One voice rang out, Martial wars, Martial wars..And coming to us as the bearer of victories, not only do we keep those we received with our hands strong and mighty outside, but we also compare them with new and luculent additions. This opportunity, which is now presented to me as if it were easily available, is such that even if all those who desire good fortune wanted to win our favor, they could not do so more freely or happily than I have. Let us therefore go with great spirits where fortune, where virtue, and ultimately victory call us. Mordred, my most confident and blood-bound companion, is present, whom I nurtured as a young man in the hope of a great name, loved, and made so much that, with the promises made to many, not less fertile, I was going to England as an avenger, with counsel, as it seemed quite sound at the time, to give him and my wife and fortunes, and to preserve and govern a country of great extent and a vicarious kingdom, from the Saxons, Scots, and Picts, with unrelenting force..During this time, I had forgotten the extravagant generosity and kindness shown to me in human affairs, as well as the military sacrament that is most sacred to me. Yet, I was faithless and contemptuous, even an adulterer, as rumor tells, returning as king and master to my hearth, openly receiving them in war if the gods please, with Picts, Scots, and finally the Saxons as allies. For this crime, which certainly concerns you all, be my invincible champions, my brave comrades, act with your most present strength to uphold the cause, let virtue now shine, which I have always perceived in you as effective, strong, and admirable..Tu Gallouine, most renowned member of the militia, whose glory is commended to the world by many names, especially for laying down your sword against our common enemy, your German brother Mordred, in favor of justice and the sacred bond of faith. Go forth from this right wing with your robustly trained soldiers for the first battle, and the honors and glory will be yours. Augusellus will confront the enemy's strongest fortification on the left flank. He himself, a constant fighter, will be with us, providing you with a unique defense, while terror, a whip, and a cross will be for the enemies. What need is there for words, for they neither grant nor detract from the virtues. Your virtue is born from custom, training, patience, labor, vigils, and finally from spilled blood and spoils. By the just causes to which the gods bear witness, I, a victor, promise you victory. Act, make your virtues immortal through peril, and strike down the enemy one by one. He had spoken..Universes imperial ducis addressed him with eager faces, and with collected signs, they displayed the proofs of great valor, both long and late. Thus, part of the enemies were slain, part even fled, and Arthur, stained with blood, gained victory. Gallouinus fell in that battle near the port of Durensem, and Augusellus, the thunderbolts of war, as Gratus reports in the Scalacronicis, and other noteworthy authors do not disdain to mention. Mordred, blaming the turn of fortune, with his recovered fleet, sought the limit of the port of Coriniae with the remaining army of the Britons. The noble funeral of Gallouini was laid in a certain sacellum of the castle of Durense. Arthur mourned deeply, recognizing the death of two such distinguished men, and with frequent prayer, he pressed grief into his generous and pious heart. Then, indeed, with an incredible speed, he refitted his just army, and determined to pursue the wicked enemy on great journeys and, unexpectedly, to oppress them with a surprise attack. Mordred was more cunning than stronger. From there, he employed methods for the unfamiliar arts..The explorers reported to Arthur that they had reached a highly instructed war. Therefore, he ordered his weary soldier, tired of salt and lacking in provisions, to descend to the land. Repairing industry, labor, and diligence as much as possible, he led his army with slow itineraries through the mountains of Cornwall, near the Sabrinaic coast not far away. In a place commonly called Camblan by the scribes, where there is a vast and partly wooded plain, and a hill rising in a small clearing, he encamped his troops. Here I am compelled to express my judgment on the place where the battle took place, and on its name, not because I think I will be drawn into the middle of it, as if from Jupiter's brain, but rather to make a few conjectures with the grace of the learned, free from smoke and empty show..I. In the part where I confess feeling deeply affected by Boethius Scotto, who, according to his custom, relates in Britain ancient deeds exceeding the limit and measure, and here boldly declares that Arthur engaged in extreme combat with Abra, beyond the Abbey of Abro's greatest estuary, which Arthur's barbarian enemy Humbra calls by an unknown name. However, British history records it differently and asserts that the supreme battle took place in Cornwall: yet, so that one may remember that Mordred was defeated and driven away by Arthur and the Bretons. Gratus also agrees with this, the excellent servant of Arthur's fame, and the rigid defender of Arthurian legend. Nor does the witty chorus of writers sing otherwise. But our concern is not with the place itself, but with the name of the place. I myself am almost persuaded to believe that the Alaunum river has easily degenerated into Camblan due to the negligence of unlearned librarians..This river flows near Corinium, about few miles above Athelstan's statue, another name for Padstow-oppidum, a fishing village, not far from Sabrino estuary. Around its sources in the countryside, there is a famous place, more known for grass than grain. Famous for centuries among the locals, this place is said to have seen a significant battle in the past, but the historical truth is unknown to the masses. Many things are unearthed there by farmers and diggers nowadays: such as coins showing ancient empires, rings, fragments of armor, and gilded bronze ornaments from chariots and horses. According to my conjecture, not only because of the location, but also due to the name of the nearby Alaunus river, this place seems not to be far from Camblan..Arturius stands, crossing known shallows of the Tamar River with haste in many other places and at great speed and depth, contemptuous of the fleeing enemy, sets up camp against camp. Behold, despair, as it were, brought forth an unusual boldness in the defeated: both parts of the battlefield called for war, burning with the desire for plunder and victory, and fearing nothing less than death.\n\nWho can recount the defeat of that battle, who can equal its labors with tears?\n\nMordred, commander of all evils, was struck down by the sword of treachery, the just reward for his perfidy. Let him be an example, and may those who violate faith be reminded of it for the sake of imperial greed. He fell with the tyrant, the number of nobles and veteran soldiers. But Arturus' victory was not unblooded. For in that uproar and frenzy, either he was slain or mortally wounded, but a few days later, the public mourning for the whole of Britain, especially for the mourning of the fighting men, was raised to great heights due to the tragic death of their prince. And these were indeed the greatest end of Arturus..Arthur is dead, if one may truly be called dead whose fame, memory, and praises live on in every age and before the world. Our ancestors, both poets and historians, were so favorable, candid, and gracious towards Arthur that they celebrated not only his name and deeds but also granted them eternal life. Theliesinus, Melchinus, Meuinus, Ambrosius Maridunensis, and Merlin Caledonius were the most distinguished stars of ancient British history who contributed to this. Nennius and Samuel, British historians, also paid no small tribute to his memory, heaping praise upon it with golden words. Of these and others, as well as their own places, I have spoken at length, following the authority of Geoffrey of Monmouth, Alfred of Wales, Henry of Huntingdon, John of Worcester, Gulielmus of Malmesbury's court, Gaimar, and Boccaccio. But if anyone now wishes to learn something more delightful and lucid on this topic from the most reliable sources, I will not refuse to restore a few choice passages..Iosephus, disciple of the Domnonii, and stream of eloquence in both gold and silver ages, Arthur in the Antiochid raises himself up to such extraordinary courage that it is not surprising that among these ancient Romans, he contends for the palm. From this fortunate birth shone forth the flower of kings, Arthur: whose deeds, though they do not pale in comparison, are such that they bring pleasure to the ear when recounted to the people. Pellaeum, the famous tyrant, is commended by rumor. The Roman page speaks of Caesar's triumphs. Gloria raises Alcides above conquered monsters. But neither the grove of chestnuts nor the stars equal the sun. Roll back the Latin and Greek annals. Prisca knows no equal, no equal is shown by the following days. He surpasses all kings, superior to the past, greater than those to come. A little book of ancient matters recently appeared at Glessoburg, collected by a certain monk most devoted to that monastery, who, engaged in the occupation of a rhetorician, celebrates Arthur with these words..Praetermitto, and in a monastery's cemetery between two pyramids, Arthur, the renowned king of Britain, lies buried with his wife and many other British princes. Gerald of Wales, the eminent scholar of antiquities, extols his fame in this oration, as recorded in a book titled Principis institutio. The memory of Arthur, the illustrious king of the Britons, should not be suppressed. The monastery of Glastonbury, whose patron and generous benefactor he was during his days, extols him greatly in history. John of Ann\u00e9esian, a poet of his time, was both plainly ingenious and elegant, and he sang these praises of Arthur in his poetry, which are still found in his Architrenius.\n\nAlter Achilles\nArthur, born of the round table,\nA Phrygian Aramis, giver not of bribes, but of the sea.\n\nIf I were to further adorn Arthur with the multitude of authors writing and agreeing about him, I would more easily be overwhelmed by the abundance of eloquence than the material and its lucid magnificence would desert..Sit satis in praesentia paucis scriptorum, sed illustribus suffragis: Why, I pray, does Trittemius in his Compendium of annals make such an excellent mention of Arthur? The reason is clear. For what he learned from others in good faith, he graciously passed on to posterity, something he would not have done had he doubted the truth. Let him speak for himself now.\n\nArthur, who possessed many virtuous qualities such as prudence, meekness, humanity, and power, endeavored to be lovable and revered by all: because with the virtue of his spirit, he also bestowed remarkable generosity upon all, especially upon the ecclesiastics, for the love of Christ, bestowing many small gifts and donations upon them.\n\nHe expelled the Saxons and Picts from Britain. He subjugated the Scots, Irish, and Orcadians to his kingdom with great power. In the third book of his Geographia, Volaterius raises the fame of Arthur and accurately celebrates his valiant deeds..Porro & Iacobus Philippus Bergomus, in the ninth book of Arthur's Chronicles, extols Arthur's valor through the praises of his messengers or the most just. Yet Nauclerus added nothing less to this in his own history. These things would never have been done by such learned and experienced men in antiquity, had they not first convinced themselves that Arthur had once been adorned with all the virtues' ornaments. But what great injustice and contemptible spirit is this, which immediately, blinded by ignorance, fails to perceive and stupidly neglects, scorns, and rejects. Let these ancient censors of history be content with their folly, or rather insanity. What if I were to bring forward the testimony of Hector Boethius, a writer of our modern age, concerning Arthur's immortal glory? Certainly, nothing in this account will be beneath his dignity, and much will be added, especially since Scottus, moved by some unknown instinct of nature, follows the path of Vatinian hatred towards the Britons..Against an adversary, enemy, or foe, it is fitting to praise Palmarius's place. Therefore, these are his words. King Arthur was renowned for his excellent governance, and his glory and power were no less than those of the kings of Britain who lived before him. Consequently, the wealth and strength of the Britons increased during his reign. Boethius speaks thus far. I wish I had a just occasion from Polydorus the Italian to erect crosses for Arthur, Briton, with his support. He is arguing the case for Arthur, but his patron, in the meantime, is so weak, cold, and lax, that I can hardly laugh, let alone feel a stomachache, when he is salty and soaked in Italian vinegar, I don't know if he laughs or is indigestive. He is sadly tormented in the writing of history, for he is forced to do something, yet he does not want to return to favor with Galfredo Monmouthshire, whom he had previously corrected with many words, not out of genuine praise, but rather with bitter gall, instead of magnifying him with the sweetness of words, for the sake of the empire..I. Although I have interpreted it only once, and I must again defend it in a most just cause, perilous for me and great, since I am beyond the mountains, it approaches. Therefore, I will caution, and I, confident in the truth, will surround it with a wall and a ditch, or I will encircle it perpetually. If Polydorus should come. It is not necessary that the whole world be silent at once. Although Italy once had Arthur in its possession, and still does: when the books about his strength and victories are read in Italian, Spanish, and Gallic, as I have learned, the English collection, by Thomas Malory, has been published. The adversary has said that many lies have crept into them. Therefore, this is nothing but teaching, instructed. I will not endure this, unless it is accompanied by my life, my dear friend, ever separated from me. I take refuge in ingrates, and I take refuge in rocks and stones as witnesses to the name and majesty of Arthur. In this part, the one coming to me, Sylvester Giraldus of Menevia, receives these words from the Itinerary..This land, enclosed by lofty mountains beyond the north, is called Brechania. From the south, it has mountains, the principal one being called Caer Arthur, that is, the fort of Arthur due to its twin mountain peaks rising in castle-like fashion. Since it is situated high on a throne and in a lofty place, it is assigned to the greatest British king Arthur in common speech. I am now to go from the Brechanic mountains to Baldwin, an ancient famous town once called Mons Gomericus, named after Roger, Montis Gomerici's student and Salomia's count. Here, amidst the ruins of collapsed walls, is a place known as the Portarian remains of the citizens. It has always been and is now, a people of Cambria, with a generous impetus towards their princes, under the title of which the name of Arthur the Great, also known as Arthur of Britain, is renowned..Maur Britanicum signifies a great Britain. At the Cambrian language, the word \"Maur\" is conjugated as \"Brita\u0304nicus.\" M. is translated into V. as B. in some vocabulary for the sake of euphony.\n\nThis series of speeches reminds me to speak about Arthur's burial, of whom I remember so little that I judge it clear and suitable, in the first place, to dedicate to the place of his burial, which is distinguished by ancientness, where the funeral was carried out. Aval Britannicum, or in common speech, Apple, signifies an orchard; indeed, the Isle of Apples is so called in Merlin Caledonius' verses, interpreted by Geoffrey of Monmouth.\n\nThe Isle of Apples, which is called fortunate\nThe name comes from the fact that it produces everything by itself.\nIt does not require plowing farmers.\nThere is no cultivation except what nature provides.\nFurthermore, it produces fertile crops and vines,\nAnd fruits born from its own wooded slopes.\nMelchinus Britannus remembers Avalonia and the sacred place of its cemetery..Sylvester Giraldus in his book De Institutione Principis states: \"This place is now called Wales, but anciently it was called the island of Avallonia. For it is almost entirely surrounded by marshes, hence it is called the British Avallon, that is, the fruitful island. Patrick, the apostle of the Irish, mentions this place in a certain letter, but under another name, whose words I will add. I turned Ireland towards the way of truth, and when I had firmly established them in the Catholic faith, I finally returned to Britain, and, as I believe, with God's guidance, I stumbled upon the island of Iniswitrine, where I found a holy and ancient place chosen by God and consecrated to Mary. There I found certain brothers imbued with the rudiments of the Catholic faith, who succeeded the disciples of Fugatius and Damian. Patrick, who also recorded the names of the twelve of them there, of whom two were noble, whom he himself had led.\" Therefore, they invited me to themselves..In the same letter, my brothers presented to me writings of the saints Fugatius and Damian. They contained information that the twelve disciples of Saint Philip and James had built the very old church themselves, and that three pagan kings had given them the same number of land possessions. The brothers also mentioned that Fugatius and Damian had built a sanctuary of Saint Michael on the Turin mountain not far from Aualonia. It is enough for now to have tasted lightly Patricius's revered letter. William of Meildunensis writes in the book about the antiquity of the Glessoburg monastery to Henry Blesensis or Soliacensis bishop, and in the first book, he writes similar things. From this, a just conjecture that William took it from Patricius's letter. Silvester Giraldus in the book on the instruction of princes reveals the etymology of the name not inappropriately. It was also once called Inswhitrin in British: from which the coming Saxons later called the place Glessenbury..Gles enim eorum lingua vitrum sonat et bury castrum, vel ciuitas appellatur. Haec ille. Mihi quidem mendum esse videtur librariorum, quod hic scribant byri pro burgh, aut berg. Byri saxonic\u00e8 curia: Vnde Aldermanbyri id est seniorum curia, Litlebyri parua curia. Canonbyri, vulgo Canbyri canonicorum curia. Burg ali\u00e1s borow montem denotat, & egestae terrae tumulos. Berg denique castrum Latin\u00e9 dicitur. Undes sentio rectius legendi Berg, aut Burg, ut castro, quo Giraldus vocabulo utitur, aut oppido subserviat. Quanquam, ut ingenu\u00e8 fatear, nomen vari\u00e8 apud antiquos scriptum reperio, ut Glessenbyri, Glestonbyri, & Glessenburg. Sunt qui et pronuntient Glas pro Gles: quanquam Gles purius, & antiquius, ut ex Glesariarum insularum nomine liquid\u00f2 apparet.\n\nI cannot and do not wish to pronounce whether Arthur, in the Battle of Alaric, which is commonly called Camlan, perished from the wounds of the latter or in the care of Avalonia. British writers all contend with one voice that he perished in Avalonia from the pain of those [things]..We gather at the grave site. The Britons were so eager to honor their Lord that they made every effort to make it prominent and leave a lasting fear of their Duke among the Saxons. They even spread rumors of his return and reign. Some Britons wrote about Arthur's wounding in Avalon. None did so more meaningfully or clearly than Merlin the Caledonian, as some say, educated man, whose verses from a prophetic book I will quote here, interpreted by Geoffrey of Monmouth.\n\nAfter the war with Camlann, we led Arthur, guided by Bedivere,\nTo Avalon, where they knew the waters and the stars..We came to that place with the ruler, and Morgan received us with honor, placing the golden king on her thrones and binding up his wounds with honorable hands. She examined him for a long time and finally said that she could restore his health if she were with him for a long time and if he himself desired her medicine. Therefore, we left the king with them, and we gave the winds favorable sails for the return journey. Silvester Giraldus writes in the Ecclesiastical Mirror that Morgan healed the funeral of Arthur. And again, in the book of the education of the Prince, he reports this. Therefore, and Morgan, the noble matron and ruler of those parts, and patron, was also related to Arthur by blood after the war of Camelot. The British historian in the sixth book of his history writes about Arthur's death in this way. Arthur was mortally wounded in battle and retreated to Avalon, leaving the empire to Constantine, the son of Duke Corinia of Cornwall..Johannes Burgensis abbot in his Annals committed these words to paper. King Arthur, about to die, hid himself to avoid causing further distress to his unfriendly friends. Up to this point. Now, concerning the sacred cemetery of Aualonia, where Arthur was buried, it is related. Melchinus mentions this first and foremost, and so does Arthur, who is buried there. William of Malmesbury, in his court and elsewhere, but especially in the book of the antiquities of Glessoburg, reverently celebrates this sacred cemetery. The same is done by Gerald of Wales in the ecclesiastical mirror and the book of the instruction of a prince. In that century, there were not as many cemeteries in Britain as there are now. The noble Saxons, ignorant of Christ, were buried in pleasant gardens if they happened to be ill at home, or in fields and open lands, in tumuli, which they called burgi, near the graves. The common people were even buried in meadows and open fields..During that time, a sacred cemetery was located near an old church, where, by a maximum price, the nobility of western Britain's regions chose the lots for burial through co-optation. The same was later acknowledged by the Saxons as Seruatorem: that is, Durouern in Cantium, Eboracum in Brigantia, Lindisfarne, and elsewhere. The location of the burial place is now well-known. What remains is to show the ritual and form of the grave. A noble chorus of the Lord was present, though hidden, mourning the iniquitous fate of the deceased. A woman of great piety, Morgana, took care of the funeral, anointing it with a flowing stream of tears. The custom of that age was to hollow out large oak trunks, whose fertile areas near Aualonia were particularly suitable. An oak tree has something in common with the fertile soil of a cemetery: so much so that if its material is placed in such soil, it is not considered eternal..[The lamented Corpus Arturius was built in a deep and strong pit, lined with new wood. And since he lived a most magnificent life through fame, deeds, and rule: the Christians imitated this diligence and purity, and placed a cross, a symbol of eternal memory, in the grave of the dead man. It was made of a sheet of lead, about one foot long, which I, being most curious, examined with my eyes and touched with my careful fingers, moved and fascinated by the thing and its dignity. These words were inscribed on it with large Roman letters, but only slightly to the right. HIC IACET SEPVLTVS INCLYTVS REX ARTVRIVS IN INSVLA AVALONIA. But perhaps a curious person would ask, on what principle the lead sheet was recommended for inscription. It was received with great esteem in ancient times and lasted until recent centuries, so that the graves of the nobles included inscribed lead sheets. I have seen many of them scattered throughout all of Britain].Plumbum sua natura faciliter recepit sculpturam et acceptam cum longissime, tum fidelissime, teste experientia, conservat. Mountains of lead mines are extremely fertile, scarcely five miles from Aualonia. The Romans, masters of the world, could not deny themselves the trophy from the oblong lead tablets, inscribed with the following text, erected at the very roots of the Ochidis springs in the mountains: TI. CLAVD. CAESAR. AVG. P. M. TR. P. VIIII. IMP. XVI. DE BRITAN. This trophy, a few years after its erection, was uprooted and transported to the temples of Thomas Houerti, Duke of the Iceni, in London.\n\nIn a sacred sepulcher of Aualonia, two extremely ancient pyramids stand, bearing images and letters before them. However, winds, storms, time, the destructive force of nature, and eventually malicious age have so covered the ancient figures and inscriptions that they are hardly recognizable or discernible even with great effort, let alone with a lynx eye..The page of many scholars frequently remembers this, and above all, William of Malmesbury, an antiquarian, took great care in restoring images and titles that had not been obliterated for over four hundred years, making them shine in a beautiful and elegant book about the antiquity of Glastonbury. This man, who is trustworthy due to solid arguments and the account of the ancients, may be able to prove at some point that Arthur's sepulcher was once located, either among the pyramids or in a place not far from them. We will say more about Gerald on the sepulcher of Arthur that was discovered. In the meantime, let us place before the eyes of the spectators the graphic description of the pyramids, as if on a beautiful tablet, given to us by William's pen. I would gladly proclaim openly to all what is plainly known: what do these pyramids want, which have been placed a few steps away from the old church, covering the monks' cemetery..This text appears to be written in Old English or Latin with some Latin alphabet characters intermixed. To clean the text, I will first translate it into modern English using a combination of Latin and Old English dictionaries. After that, I will remove unnecessary line breaks, whitespaces, and other meaningless characters.\n\nProcerior and closer to the church stands a tabulated and twenty-six feet high structure, which, due to extreme antiquity and the threat of ruin, retains some spectacles that can be read, although not fully understood. In the upper tabulation is an image in pontifical form. In the second, an image pretending to be royal, with pomp and letters. Her. Sexi. and Bliswerh. In the third, names: wem creste, Banto\u0304p, winewegn. In the fourth, Hate, wulfrede, and Eanflede. In the fifth, the lower image and this inscription: Logwor, weslielas, Bregdene. Swel\u00a6wes Hwingendes berne. Another one has a pyramid shape, eighteen feet high, and four tabulations, in which these are read: Hedde bishop, Bregorred, Beorwald. I do not rashly define what these mean, but I suspect they are contained within hidden stones, whose external names are read. Certainly, Logwor is said to be certain, of whose name Logweresbeorh was once said, which is now called Mons acutus.\n\nCleaned Text:\n\nProcerior and closer to the church stands a twenty-six feet high structure, which, due to extreme antiquity and the threat of ruin, retains some spectacles that can be read, although not fully understood. In the upper part is an image in pontifical form. In the second part, an image pretending to be royal, with pomp and letters: Her. Sexi. and Bliswerh. In the third part, names: wem creste, Banto\u0304p, winewegn. In the fourth part, Hate, wulfrede, and Eanflede. In the fifth part, the lower image and this inscription: Logwor, weslielas, Bregdene. Swel\u00a6wes Hwingendes berne. Another one has a pyramid shape, eighteen feet high, and four tabulations, in which are read: Hedde bishop, Bregorred, Beorwald. I do not rashly define what these mean, but I suspect they are contained within hidden stones, whose external names are read. Certainly, Logwor is said to be certain, of whose name Logweresbeorh was once said, which is now called Mons acutus..Beorwalde, the abbot after Hemgiselus. These should be accepted by the learned people of Meildun, the pyramids in question. Now Guenhera offers herself to Arthur, the count. I would easily believe that Guenhera originated from the lineage of the kings of Corinia, not only because of this but especially because British history relates that she was educated in the palace of Cador, Corinianus, and from there taken as wife by Arthur. The construction is clear, and this name, which sounds British, seems to me to signify a fair, beautiful, charming woman. However, there is doubt about her chastity. I would spare myself, for my part, the shame and hunger of heroines, but the truth of history insists and commands me to relate what the ancients thought of her. I hesitate so much under the weight of my religious scruples and great fear..Britannica history asserts that not only did Morgan, the Pictish queen, have a relationship with Mordred, but also that she was married to him. O shame: O depravity: O corrupt times. The author of the Gildasian life, although ancient, is anonymous in my copy, relates this about Guinevere, the adulteress. Arthur besieged the marshy lands near Glesconia in hatred of Melwas, the ruler, who had taken and corrupted Guinevere. This testimony about the queen, who says she was abducted, is not very honorable. Such forms of speech are easily torn apart. Whether she was still alive at that time, or had died by the hand of her husband or her lover, is not clear. It is reported that she was covered by the veil of Ambrosia and died there, and was buried, until Lancelot the Unconquered, the invincible knight, later transferred her remains to Avalon with care and piety. Scrupulus is here raised against the suspicion of adultery..A certain noble knight and lover of Arthur, was it not an adulteress who committed herself to the earth near his tomb in the most sacred cemetery? The Glessenburgen monastery's meticulously collected history relates that Guenhera was buried near her husband's tomb, and her remains, along with her husband's, were discovered at the same time. Sylvester Giraldus of Me\u00f1ev\u00e8s confirms this in his Institutio Principis, speaking of Arthur. He had two wives, the last of whom was buried with him, and their bones were found so distinctly separated that one part of the grave was for the joining of the husband's bones, while the other contained the remains of the woman. However, when a certain monk eagerly seized and lifted the golden hair of the woman, which had been found with the integrity and color intact, it turned to dust at once. Giraldus also reports similar occurrences in his Speculum Ecclesiasticum..This text appears to be in Latin, and it seems to be describing the discovery of the tombs of King Arthur and Queen Guenevere in the town of Glastonbury. Here is the cleaned text:\n\n\"He indeed, with some authority, could speak about this matter, who, confirmed in the grace of King Richard II of England at that time, came upon the discovery of the tomb at Glastonbury. He saw everything that concerned Arthur, and, if I were allowed to speak freely here, I would affirm that I am rather more certain of the truth of what is reported about Arthur than about Guenevere's tomb. However, I do not make the authority of ancient writings so great that I may not sometimes be subject to a worse preservation. It is read in the tomb of Lydian marble at Glastonbury: 'Here lies Arthur's second wife, buried, she who merited to bring heavenly offspring to virtues'.\".Some say Henry of Suines, abbot of Glesoburg, was the author of these verses; unless one believes Henry of Blesens, another of Solesines, changed his name to Suinesius, during whose time the relics of Arthur and Guenhera were discovered. I do not quite understand what Giraldus and Henry, named as his second wife, meant by this, as I remember nothing about Guenhera other than her name. Let the authors vouch for it. From the second verse's hemistich: \"the second progeny of virtues, Guenhera was better, not more fruitful.\" Boethius does not hide that Arthur and Morcant often fought near the river Humbrum, and that Guenhera was captured and later died in the Pictish camps there. I leave Hector Veremundus and the obscure writers Turgot to the faith of others. It could have happened that another Guenhera's tomb was not placed in the queen's presence there..In the waning days of the Saxons, after the defeat of Artorius and the swift conquest of the Picts and Scotts, and the destruction of the Severian wall, the Saxons began to fear the remains of the conquered Britons less and pay them less respect. Why their glory began to flourish while that of the Britons waned: Yet the Saxons had not spared anything in their dealings with the Britons at that time, and the Britons left behind records of these events for posterity. However, what was written about the first Saxon victories after the coming of Christ has been passed down through oral tradition, accepted, and recorded on parchment, or the Britons, worn down by so many wars, have devoted their efforts to writing history. Only some fragments remain of Gildas, the monk of Bannochore, describing the Britons as restless, agitated, and lancing rather than proving their virtues with any calculation. The state of British affairs was left in such obscurity due to the chaos of war..Bardi solo musicis numeris, & illustri nobilium memoriam conservandae studebant. Canebant illi ad lyram heroum facta inclyta. This study profited marvelously for the transmission of knowledge to posterity. Therefore, it was indeed the case that the name, fame, and glory of Arthur were preserved. O factum well done.\n\nIf my poems can do anything,\nI will place Bardos sublimely among the Muses,\nBardos, cultivators of the Delights of Phoebus,\nTo whom eternal care has been given,\nTo speak of the most noble deeds of famous men,\nTo place golden and exalted fame above the stars.\n\nWilliam the Norman, who had tamed the Anglo-Saxon race with the permission of the gods, had reached the English throne, and the empire of England had come to Henry, the second nephew of Henry Beauclerc, the son of Matilda, the daughter of Henry I, and in truth the son of Geoffrey Plantagenet of Anjou. This Henry, striving to extend the boundaries of his empire in every way, had turned his mind to the kingdom of Ireland as well..Richardus Claranus, a man renowned for his valor, birth, fortune, and virtue, had sought the hand of Hibernia, the daughter of Deronutio Lagenius, king, after being asked by the latter. He had conducted himself so valiantly during this expedition that the defeated and subdued rulers obeyed him, bringing him fame, glory, and, if relevant, wealth. He married Hibernia and had children by her. Henry the king had taken notice of Richardus' success and either envied his glory or coveted the riches of such a prosperous kingdom. He declared his intention to take the empire of Hibernia, but Richardus, recognizing the wisdom of the prince's counsel, yielded to his law. In the meantime, Henry assembled a significant part of his army in Cambria to complete the conscription and then sailed directly towards Hibernia, his heart set on seizing it..During this time, accepted among the kings of Cambria for his dignity, he attended feasts where bards sang to the lyre, interpreting for him. Indeed, he was one of the most learned among the others in ancient knowledge. He sang praises and renowned deeds of Arthur, the future Henry, with many other names, in such a way that the king's ears were wonderfully delighted and pleased: At this very time, the king learned from Bardo that Arthur was buried in Avalonia in a sacred cemetery. Therefore, most generously dismissing Bardo as the guide to this monument, Henry, Blesensi or Soliacensi, his nephew, undertook the task. Two others also joined them, of whom one was a monk from Glessoburg, but his name is unknown to me; the other was Silvester Giraldus. William of Meildun also approached, a witness to be consulted by both sides, but death took him from the midst before the discovery of the tomb, an old man he was..The firsthand testimony I bring forth, in the presence of anonymous monks, I will introduce words concerning King Arthur. Arthur was made king, as Abbot Henry had learned from King Henry the Second, of whom he was a relative and had once been a servant. The king had often heard from the chronicles of the Britons that Arthur was buried near an ancient church in a sacred cemetery, between two pyramid-like structures once nobly sculpted, and erected in his memory, as it is said. King Arthur was buried deeply, far from the Saxons, whom he had frequently defeated and driven from Britain, and whom Mordred, his worst nephew, had first recalled against him, lest their spirits, even in death, be provoked by the desire for vengeance, who were attempting to retake the entire island after his death. For this same reason, a certain large stone was discovered near his tomb, as if a footstep imprint beneath the ground: yet the tomb of Arthur was found to be nine feet below the ground..There is also a lead cross, not on top but rather inserted into the lower part of a stone, bearing these inscribed letters: HIC IA\u00c7ET SEPULTVS INCLITVS REX ARTVS IN INSVLA AVALONIA. We examined the extracted cross, as Abbot Henry showed us, and read these letters: Just as the cross was inserted below the stone, so the lettered part, to be more concealed, was turned towards the stone. This was indeed remarkable skill and the great care of the men of that time, who wanted to hide the body of such a great man, their lord and patron of that place, due to the imminent disturbance. Yet, they also took care that, during any deceptive or troubled times, the indications could be revealed through the letters inscribed on the cross..According to what the king had previously announced to the abbot: thus was the body of Arthur found, not in a marble tomb, as befitting such an excellent king, nor in stone or Parijs' lapidaries, but rather in a wooden one, carefully hidden, and sixteen feet deep in the earth, due to the urgency of the situation requiring it. In the year 1189. While digging a place for planting cortinis, he ordered them to dig deeper. From the depths, the diggers discovered a wooden sarcophagus of remarkable size, quite unexpectedly, closed and undisturbed. Upon opening it, they found the royal remains, of incredible quantity, such that one of the thigh bones of a large man reached from the earth to the middle of the thigh. They also found a leaden cross inscribed with the words: HIC IACET SEPVLTVS INCLYTVS REX ARTVRIVS IN INSVLA AVALONIA. Upon opening the tomb of Queen Arthur, they found a golden flask, beautiful and skillfully made, which was shattered to nothingness when touched by them..Abbas therefore, receiving their remains with joy, transferred the ecclesiastical vestments elegantly into a well-carved and spacious mausoleum, placing the royal body at the head and the queen's at the eastern end, where they magnificently rest on this day. This epitaph of the tomb is inscribed:\n\nHere lies Arthur, the flower of kings, the glory of the realm,\nWhom morals and virtues commend with eternal praise.\n\nHowever, since it seems to me that the epitaph wants something strange, and carries the flaw of being too brief and humble for an Emperor, we have instead dedicated this to the memory of the sacred doctors and posterity in his honor.\n\nSaxons numerous times under his bloody command\nDid he marshal troops, and from spoils he gained the name of the rich..Fulmineo toties Pictos condidit ense,\nImposuit iugum Scottis ceruicibus ingens,\nQui tumidos Gallos, Germanosque feroces,\nPerculit, et Dacos bello confregit aperto,\nDenique Mordredum medio sustulit illud monstrum,\nHorrendum ingens, diruum saeumque tyrannum,\nHoc iacet extinctus monumento Arturii alto,\nMilitiae clarum decus, virtutis alumnus:\nGloria nunc cuius terram circumuolat omnem,\nAthereisque petit sublimia tecta Tonantis.\n\nVos igitur generosa proles Britannae,\nInduperatori ter magno assurgite vestro,\nEt tumulo sacro roseas inferte corollas,\nOfficij testes redolentia munera vestri.\n\nNunc prodidit Sylvester Giraldus oculatus,\nInventor reliquiarum Arturii, testis,\nCalculum his verbis suis commodum apponit..This body, which was like a phantasm in the end and seemed to have been translated through spirit from afar, had not been mixed with death by wicked tales, was found among the pyramids in the Glasguian cemetery, deeply buried in a hollow oak, and marked with strange symbols and miraculous signs. It was then translated into the church with great honor and placed in a marble tomb. A leaden cross was placed on top, not raised up as usual, but rather fixed to the lower part, as we also saw and touched, and the letters were carved not on the surface but rather inwardly into the stone. Here lies the renowned King Arthur in the Isle of Avalon. Following are the same inscriptions there..When Henry II of England found certain signs of a body to be found, as indicated in his scripts, some from inscribed pyramids, although they were greatly faded due to antiquity: especially clear and evidently, as the ancient British historian had reported, he signaled to the monks: namely, that they would find it deeply buried, at the very least sixteen feet below ground, not in a lapidary tomb, but under an oak tree with a hollowed trunk. Therefore, the body was buried so deeply and hidden, so that after his death, the Saxons, whom he had subdued and almost wiped out, could not easily find it. And for this reason, letters of the truth index were carved inside the stone, turned towards the lapidary, to conceal it at that time, and to reveal it when and where appropriate. Furthermore, he also wrote this: It is also worth knowing that the bones found of Arthur's body were so large that they could appear grand in sepulchers\nGrandiaque effossis mirabitur ossa sepulchris..Os enim tibiae ipsius appositum tibiae longissimi vir, quem nobis abbas ostendit, et iuxta pedem terrae illius adfixum larg\u00e8 et volumis producendis lubenter attribuunt. Superest et scrupulus alter, qui, si ego quicquam recte iudico, excussus semel error potius, quam scrupulus plane videbitur. Giraldus confirmat inventum fuisse Arturii sepulcrum inter duas pyramides in sacro Aualoniae coemeterio. In qua opinio, ut poterunt testimonia antiquorum scriptorum confirmare, et ego quoque sum. At tantum abest ut credam quicquid in illis excultum, quod sepulcrum Arturii, id quod agit Giraldus, indicet, expressit, illustret, ut mihi nihil fiat minus verisimile. Si quiddam fuisset, quis illud quaero rectius aut plenius Gulielmo Meilduneensis, cui uni elucubratus eorumde tu imagines, inscriptiones debet posteritas omnis explicuisse? At ille ibi nec Gry quidem de Artorio aliis ab eo accurat\u00e8 collaudavit..Est it unlikely that Geraldus entirely ignored what the inscriptions on the pyramids contained, since he mentions letters that have been erased. I will not mention Gerald, who was otherwise a learned and great connoisseur of ancient knowledge, except for this. In fact, it is important to confirm that the discovery of Arthur's tomb, which I mentioned earlier, is not only supported by two witnesses, but also by the correct number of inscribed names. This can be easily accomplished by examining the testimonies of famous men in a systematic and clear sequence.\n\nClaudius, a Gallic man, will serve as a reliable witness for the reader regarding the authenticity of the discovered tomb, having reached it in its entirety.\n\nIn the year 1217, the body of King Arthur of Britain, which had lain hidden for over six hundred years, was discovered in the church of St. Mary of Glastonbury. In this account, there is an error either in the author's computation or, more candidly, in the scribe's oversight..Henry II, king of England, around the year 1099 AD, and his tomb was in the early years of Richard, his son's reign. The Persoran Chronicles report this. In the year 1191 AD, the tomb of the renowned King Arthur was discovered at Glastonbury. John of Ferbershire, also known as Beuer, writes this briefly and in passing. In the year 1191 AD, the bones of King Arthur were found at Glastonbury. Matthew Paris, a monk of the Abbey of Saint Albans, remembers it thus, regarding the ancient ruins of Verulamium: The bones of the famous King Arthur were found at Glastonbury, in an extremely ancient sarcophagus, around which two extremely ancient pyramids stood erect. The inscriptions on them could not be read due to excessive barbarism and deformity. However, they were discovered during this occasion..While I have made some minor corrections for readability, I have attempted to preserve the original text as faithfully as possible.\n\nDum ibi effoderant vt quemdam monachum sepelirent, qui hoc locum sepulturae vehementi in vita desiderio praeoptaverat, reperiunt quoddam sarcophagum, cui crux plumbea superposita fuerat in qua exaratum erat. Hic iacet inclitus Britonum Rex Arturius in insula Avalonia sepultus. Locus autem ille paludibus undique inclusus, olim insula Avalonis, id est pomorum insula, vocabatur. Vt merito Mathaei auctoritati plurimum faero, dolet aliquot vocibus redun-dantibus eius accessisse orationi in isscriptione. Illud certes quod de monacho refert audivi ante planam nuncquam, nec vs me fidem facit. Ranulphus Hegedensis Castrensis meminit etiam Arturiani sepulchri. Alios data opera omisso, ne numerum testium in re tam liquida cognita, & recepta, adfectasse videar.\n\nI remember in an epistola dedicatoria de exuivs Arturii ter translatis loqui me..One of the first [relics], since they were not clearly recorded in the larger temple where they had originally been placed, I will make clearer and more visible to the reader. I learned from the monks of Glessoburg, who were most diligent guardians of their ancient monastery, that these relics had been transferred to a large basilica, which had been greatly expanded under the patronage of Henry Plantagenet. However, they were not then placed in their current locations. There is a portico to the south, and a cell where one goes to the treasury. Here they claimed that certain bones had once rested. Then again, they were transferred to the middle of the presbytery: during this interval, a new, magnificent sepulcher was made of black marble, as we see in Lydia, both skillfully carved and compacted. It was unnecessary to write about this along with the translation at the time, but when I came to write about the discovery of Arthur's tomb, I will set down all these things in order..Our third speech begins, which was made during the time of King Eadward the Longsword of England, not only a great laudator, but also an admirer and cultivator of Arthur's fame. Leaving behind all remains in a magnificent tomb, where they had previously rested, except for the king and queen's crowns, which were ordered to be kept outside, the noble spectacle of antiquity pleased the gathering nobility. So that the noble deed of Eadward may always be praised with eternal gratitude, I faithfully extract the following relevant matters from the archives of the Glastonbury monastery. The same monk of Glastonbury was their author, who had a burning care for justly celebrating Arthur's praises and committing the events from him to posterity with integrity. The writer was not lacking in clarity or ingenuity. However, that era did not have the Greek or Roman eloquence..Some parts of the text are in old Latin script, which requires translation and correction. Here's the cleaned text:\n\n\"Whatever they may be, as he wrote, I will recite in order, spending the time usefully, not for elegance, but for what is worthy and true. In the year 1276, Edward, son of Henry the Third, came with his queen Eleanor. The day after, on a Tuesday, the king and the entire court were received in the hospitality of the monastery. In the twilight of that day, the beautiful and renowned King Arthur had himself brought before them, in two chests, the images of whose interiors bore depictions of their arms. In these chests, the king discovered bones of remarkable size. The image of the queen was crowned, the crown of the royal image lying prostrate before her, due to the amputation of her left ear and wounds on her legs. A script was found on each of these. The following day, on the day of Mercury, the king found the bones of the king.\".Reginas bones in each precious urn, turning in their caskets and affixing their seals, ordered the same tomb to be hastily placed before a larger one, keeping their heads outside to withstand the queen's descent into the sand and fight off the crowd of calumniators, who were disturbing and harassing Arthur with unwarranted praise, envy, and boisterous objections. Historians dispute when Arthur flourished, and this question has grown contentious under their jurisdiction. This certainty, which has clung to all of the history that recounts his deeds, troubles the reader's very fibers. Yet, this tale is so weak that it requires a careful response. Some say he flourished during the time of Zeno, the emperor. Hector, however, places him during the time of Boethius in the reign of Justinian, when the Italians were occupying the barbarian lands. Others write differently about the time, but I am not overly concerned with that matter..Quamquam tempus facile colligitur hic, ab imperio Aureliani Ambrosii, cuius et Paulus Diaconus mentionem facit. He may have said this about adversaries. Was it not Arthur who forgot Paulus? I reply that Paulus did something other than celebrate the Britons as not entirely abandoned by the Romans. Nothing detracts from Arthur's dignity or history because his name is not mentioned by him. However, a good part of the whole world is silenced about him by the same person. This great thing seems to have significant importance, that Gildas, the British writer, writes nothing at all about Arthur. Some cite Gildas' testimony in his favor, praising him. However, this Gildas is a forgery, and the fragments in question are bladders and tines exposed to the waters of Isis in the Maridunensian library. Gildas was edited by Polidoro, but the fragment is incomplete, damaged, and mutilated to such an extent that, if his life were still preserved, even the heavens would not be able to change the mind of one who crosses the sea in a chariot..I. Although Welsh writers on Gildas' silence regarding Arthur are aware of this: it is clear that Hoel, Gildas' kinsman, was killed by Arthur, causing him to be overlooked. I do not wish to begin a defense here: rather, I intend to wage war because this ungrateful and imprudent, or even impious, man has defiled the Britons with this stain. The Britons are neither brave in battle nor faithful in peace. If I did not see him affected or indulging his stomach, I myself would have plunged my sword into the heart of the Welshman and sharply drawn it out. But I will restrain my impulse, summoning the strongest opponents from elsewhere to engage in battle, lest my actions appear to have harmed someone. Silvester Giraldus promises in his Topography of Wales to answer this calumny of Gildas in the Welsh topography, a work which I have no doubt he once wrote, but which, as far as I know, does not exist in our times. What does he write in the second book of his description of Wales in response to this matter?.Sedquando Iulius Caesar, qui tantus erat, quantus orbis, sub Cassiallano duce, Territas quaesitis ostendit terga Britannis.\n\nWere they not brave enough? What about Bellinus and Brennus, who seized the Roman empire with their victories? What about our Emperor Helena's sons during the time of Constantine? What about Aurelius Ambrosius, whose reign Paulus Diaconus praises? And how great were they during the time of our famous Arthur?\n\nJosephus, disciple of the Domnonii in Antioch, sang this:\n\nGlory shone\nUpon great leaders, so many rich sons,\nSo many fruitful men, who pressed the orb with their strength,\nAnd ancient fame. From here, Constantinus obtained the empire, held Rome, and enlarged Byzantion.\n\nFrom here, the leader of the Senones, Brennius, captured the city, subdued the Roman arches with victorious flames.\n\nFrom here, and Saevus, a not insignificant part of the tumult, the great one who alone, with his power dissolved,\nObstructed, stood better than Caesar as a wall..From this, the famous and fortunate flower of kings, Arthur, flourished in his birth. Whose deeds, when marveled at, were not lessened, since all was in gold for him, and the people applauded. Consider what went before. Pellaeum, the famous tyrant, is commended by report. The page speaks of Caesar's triumphs. Alcides lifts up the glory of subdued monsters. Yet neither the grove of holly nor the stars equal the sun. Roll back the Latin and Greek annals. The ancient day does not know a peer, nor does the following day exhibit one. He alone surpasses all kings, better than those before, greater than those to come. How these things do not answer the titles of Gildas, the prudent reader abundantly sees and feels the praises of Arthur brought forward to this place, fittingly, as I judge, readers, without any fault of mine, and without your displeasure, I believe. The preceding verses have their own life, indeed..Tum, with a certain charm, purity, majesty, these words are softened in the ears, so that, unless my affection strongly deceives me, they will please [me] ten times repeated. Ponticus Virunius, an Italian man, though fond of the Britons, uttered these words in anger against Polygoras the Italian, meriting it. O admirable race of Britons, who, understanding Caesar, drove him back twice in flight, who offered the whole world to him, and afterwards could not be subdued: even the banished ones resisted, ready to die for their country and freedom. From this, Lucan sings the praise of Caesar.\n\nTerrita [the Britons] showed their backs to those who sought them.\n\nIf I could shine more with the multitude of testimonials than with the solid truth of the matter, I could also draw verses from the witty Architrenius' book of John and Annas about the bravery of the Britons. Thus, I would silence their just praises with a well-prepared wall. But it seems to me that I speak more than is necessary about these matters..Disperant, et invidia rumorantur suae: quando Britannicus honos per huismodi tenebriones nec stat, nec cadit. At interim, ne non satis promissi memor videar, rursus repeto harenam, vitam arguorum ab adversaris coparatam infirmaturus. Scriptores inquiunt, Romani non fecerunt mentionem Arturii, wherefore verisimile est eum non fuisse. Si nihil sit verum, nisi quod ex Romana constet auctoritate, male consultum esset historiis universi orbis. Infinita vis rerum memorabilium et nobilitatis pendet potius incolis ocultis domi testibus, quam ex incerta exterior relatione. Romani autem universum penes orbem servum redderunt, et scriptores apud eos nati et educati sua facta vel admirabilia eloquentiae innixi studio fecerunt. Caeterorum vero facta vel ita obscurabant, vel elevarant, ut nula penes facerent. Agebat enim ut elegantissime, non autem verissime causam dicerebat. Talia pingebat in chartis, quae sperare potius a prudentissimis Duibus, quam facta videre licet..It is not surprising that nothing about Arthur has been passed down in memory. At that time, the Goths had invaded Italy, and barbarism was preferred to eloquence. In fact, rewards were scarce and honor was rarely bestowed through literature. Matters were not decided by writers, but by warriors. Therefore, if there is anything certain about Arthur, it is more likely to be found in British writers of that time, rather than Roman writers who were then declining in their writing abilities, not to mention those who were preoccupied with many daily concerns. Another person thinks that there are more frivolous things in Arthur's history than can easily be admitted by a mature and wise person. I do not deny that the same thing has been found in the history of Charles, Roland, Gotthofred, Guido, and Bellovesus, among others. Nor do I deny that their names, or the truth of their history, have been omitted from it..This text appears to be written in Old Latin, and it seems to be discussing the acceptance of mythical elements in Arthurian history. Here is the cleaned text:\n\nNon est novum fabulosa veris miscere, studio quodam hoc, ut scriptores plebem admiratione detinerent, auditis miraculis. Sic Hercules, sic Alexander, sic Arturius, sic Carollus laudati. At aliud long\u00e8 ratio est Arturianae historiae. Nam quae non constant ratione temporum, quae non sunt probabilia, quae non subsidia autorum fide cohaerent, quae non longo saeculorum usu, & doctorum suffragio sunt recepta, & comprobata, non temere admitto. Fuit multis ab hinc annis magna contio Graio auctori, ut opinor, Scalae chronicorum cum hac calumniatorum turba. Illi objecit Beda, qui silentio magno Arturios praeterijit. Cui ille sic argute, severe, prudenter respondit. Forstans repudiavit homo sanctus Principem ex adolescento natum. Fieri potuit, ut auditis aliquot Bardorum de eo vaticinijs, animum ab uniuersa deflexerit historia. Sed illa nec fidem addunt, nec adimunt.\n\nTranslation:\n\nIt is not new to mix marvelous things with the truth, in order to keep the people amazed by hearing miraculous stories. Such are Hercules, Alexander, Arthur, and Carolus, who are praised. But the reason for the Arthurian history that I compile is different. For what is not consistent with the passage of time, what is not credible, what does not cohere with the faith of the authors, what has not been received and confirmed by long usage and the support of scholars, I do not rashly admit. There was once a great controversy between the Greek author Scala and this crowd of calumniators. Beda objected, who passed over Arturius in silence. To him, he replied shrewdly, seriously, and wisely. Perhaps the holy man repudiated a prince born from an adolescent. It could have happened that the Bards' prophecies about him turned his mind away from the entire history. But they neither add nor detract from the truth.. Illud verissimu\u0304 Bedam viru\u0304 alioqui bonu\u0304, & doctu\u0304 gloria\u0304 Britannici nominis non solum leuem facere, sed & cone\u0304nere quoque. Nam inter illos, & Saxones de im\u00a6perio Brita\u0304niae agebatur. Romanus po\u0304tifex Anglo\u2223saxones in imperio pessim\u00e8 parto co\u0304seruare studebat. Britanni hoc nomine male eius capiti precari. Ille Sax ones odio quodam rursus in eos armare. Quas igitur laudes potueru\u0304t Britanni \u00e0 Saxonicis sperare scripto\u2223ribus? Frigidas plan\u00e8, aut nullas. Adde huc, quod & Beda rerum ante tempora Gildae Britannicaru\u0304 igna\u2223rus vt plurimum erat: ade\u00f2 vt nec coronarij operis trophaeum spectabile ad Ambrosiam vel de fama no\u2223uerit. Credibile est calamitatem bellicam, quae ecclesi\u2223as vna cum bibliothaecis exhauserat infinitis clara ve\u2223tustatis monumenta abrasisse. Vnde scripturienti de antiquitate Britannica occultissima plera{que} omnia.Some believe that many things have been translated into Armorican matters, yet very little of it is worth hoping for in this present age, aside from what can be found in the very oldest manuscripts about the saints from Britain and those coming from there. William of Malmesbury, in the preface of his history, thunders as follows about this Galfred, who is called Arthur, the one who translated those prophecies from the British language, which, as it is believed, he greatly added to from his own invention. This man, I say, tested and tasted these things, but I believe I am wasting my time, unless it is with reasons rather than bare words. I know well enough that there are many fables and vanities scattered throughout the entire history of Britain..There are indeed, if one looks more closely, such things as would be greatly desired in the early stages of ancient knowledge, and which, read by Guido, brought more discomfort than understanding. I will add another of the same kind, namely, regarding the historian himself and Arthur himself as a witness. It is clear that the stories about Arthur and Merlin are false, and that man wrote them to feed the less prudent curiosity of the public. Merlin was indeed a man skilled in natural phenomena and particularly knowledgeable in mathematics or the marvelous. He was highly regarded by the princes of his age, and was far more learned than Arthur, whom they both respected for his strength rather than his learning. But they omitted to mention this. It seems to me most unfair that a monk envies me even when the other monk is dead..Poterat Gulielmus Parrus hope for greater victory among the living than the dead. In the meantime, he considered it a profitable business to inflict harm without being struck in return. But if the dead have any knowledge of human affairs, he may have wronged Galfredo beyond what was fair and honorable, inflicting upon himself a wound that would be perpetual and causing bloodshed. Nor should he expect Vurbicatus to recover, since he himself was wasting away and in need of intensive care. There remains another wound, which Gulielmus believed he had inflicted upon or injured Galfridus. For there was never an archbishop among the Britons. Have you learned this from the Britons? Asserius of Menezes, once the teacher of Alfred the Great, King of England, taught me this in his Annals, in these words: He often raided, and understood Hemidus, the ruler, that monastery and parish of St. Degwi, or David, which at one time expelled the priests who were in charge, just as my own archbishop expelled me, under their very eyes..Giraldus reports, in the best faith, that Dubricius, bishop of Isca, was the archbishop. Isca, a most noble and ancient city, is situated on the banks of a river of the same name, which was also called the city of the Legions by the Romans. The same dignity was transferred to Meneuia, where the most holy and learned David, archbishop, was born. Samuel, a renowned man of memory, was archbishop of Meneuia. Fleeing the Itchy plague, he sought Armorica; hence the origin of the Dolese archbishopric. From the time of Samuel until the victories over the Northmen of Wales, all the bishops of Transabrina were consecrated as suffragans by the metropolitan of Meneuia, who retained all his jurisdiction when the pallium ceased. It also appears from the Dialogue of Silvester by Gerald of Wales that the canons of Meneuia shone with dignity during the time of David, bishop, who were Bernhar, Londonium Trenouant, and Eboracum Brigantia. Where then is the third seat? Where? Except in Wales. A witness, and indeed a lucid one, is Trittemius in the Compendium of Annals..An unworthy teacher, Gulielmus Parum, should not have instructed such a long-time, much more learned disciple as Polydorus, is it not? But indeed, another evil thing comes from this same source. You have already caused so many errors that even if Anticyra were sought, it would be an incurable evil. Yet we are compelled, by some violent authority, to feel good about our teachers. I predict these parts to be harsh. I wish all things to go well with my former teachers. But since the truth and faith of the cause are at issue, my feelings towards them are completely absent. I do not know if I would soon know that they were enemies to me, or to all.\n\nSo far, most learned readers, Arturium has been expressed to you in express colors, not without diligence, labor, and a keen desire: but meanwhile, in equal eloquence, grace, and happiness, should the judgments of candid and educated men be the same? I indeed know how short my household furnishings are: I am rash and not very prudent if I were to commit such a thing..I wish to take only the risk that is necessary for honorable matters, to aid struggling history, bring glory to my country, thwart envy, and guard against the plots of the wicked. I know that powerful adversaries will insult me. Let power prevail, as long as our truth does. I will imitate the noble palm that has never yielded when pressed. But I ask for nothing in return in the present. May your humanity, kindness, and grace be present. I believe that all things will be deservedly present. And one more thing will also join the heap: prompt readiness, swift alacrity, and even eagerness inspired by virtue, not only for similar things, but for greater things that excite learned ears, hold them long engaged, and draw them delightfully to beautiful things as if to a river of some voluptuousness. And all these things, relying on your candor and help, I confidently promise to achieve in a perfectly upright manner. Your whole Musa is mine: it tends to you alone, and its utility is public..Absurdum serving the plebs, providing you with perpetual labor, is not far from the kingdom, which I would prefer to Alexandrino. For what else did he leave intact, dying, besides fame, from such great wealth, fortunes, and dominions? I will promote this, although it may be inferior to the example of many, so that the nights and days of yours may be vigilant for your comfort, and finally, from the thickest darkness of ignorance, the light of British antiquity may shine forth. Live, and be well, you most learned supporters of good letters.\n\nOptima sorte reuiturum promised, and with a joyful omen, Arthur, who would bring back light to the world from obscure darkness.\n\nThe time has come. Victor returns triumphantly to the skies, restored by triumphal festivals.\n\nThis also sang the true prophets:\n\nMars repeats the Britons with a sicca (dry) palm.\n\nHectoreis, the sharp-voiced Eduerdu\u0304, Nigellu\u0304 the widower, took the reward of his deeds, and became an immortal poet..Impetus hinc crescens animi generosus honesti,\nMe iubet Henrici titulos extollere magni,\nEt conferre quidem multis uictoribus unum.\nAmong whom stands out the excellent Arthur,\nWho often subdued the proud Scots and Caledonians,\nAnd tamed the Gallic warriors named in the war's decree.\nHe accomplished the same, and even greater things,\nHenry the fortunate, victor under the name of Octavius.\nThe camps of virgins fell. Bonomia was broken,\nAnd the fatherland returned its own, and the same\nCommander of crimes, Arthur, was avenged.\nNow only the most tragic image of death remains for the conquered,\nAnd their own fates call the Scots and Morini.\nAbrinus, called so by Britannicus, a name of doorkeepers in rivers.\nFrom this name, the names of two largest estuaries of Britain were given,\nOne called Sabrina by the writers, another indeed Humbrum,\nBarbarously and corruptly named.\nAlaunus, a frequent name of rivers, Britannically Alaun, Saxonically Aile,\nWhose name has three forms in Corinia..Aventis, a nondescript village in the Vilugian province, was named Ambrosia vicus by Aurelianus Ambrosius, a notable figure in Roman times. Our era refers to it as Ambresbyri in Saxon terms.\n\nArmorica is now called Britannia because it borders the sea. It is called the Sounding Sea in British, and the Pomfret Island in Latin. It is also known as the Isle of Apples in British and the Insula Pomifera in Latin.\n\nAvalonia. The British Isle of Avalon, the Latin Isle of Apples, is also called the Isle of Wight.\n\nThe Badonicus hill, known as Caer Badon in British, is mentioned as Thermae in Ptolemaic Greek, Aquae Solis in Antonine Latin, and other balnea. However, this is a small matter, as the human baths require industry to heat them. The Badonicus hill was sadly not found by Polyborus, despite his search, among the Blachemorino mountains among the Brigantes.\n\nThe Brigantes, who are now the Eboraces, and partly the Deiri, have Boethius Scottus lying dormant in this region.\n\nBridlington, commonly known as Brillendunu, is a village and port in the Eboracian province. This place was once illustrious under Walter of Gisborough, the son of Godaues..The Caledonians, called Britons by the Romans, inhabited the forests of Caledonia, which once penetrated the larger part of Scotland.\n\nA famous spring, known as Shirburne in Saxon, was named there. Bishop Aldelm placed his seat there through the generosity of King Vissaxon.\n\nThe magnificent fort of Camaletum was once located within the boundaries of the Murotriges. The Britons called it Camalete, and the Alii Cairmalet.\n\nThe famous Catyeuchlani, mentioned by Ptolemy, whose city was first known to Roman writers. They were primarily worshippers of the Chiltrenic mountains.\n\nCorinia, commonly known as Cornwall, named after Corinus, the palisade.\n\nThe region of Domnonii, now corrupted as Deuonia in the western part. It is also called Damonia by some.\n\nDoris, known as Dour in Britain, corrupted as Douer, was once a famous port.\n\nDuria, named after the Duro river, is commonly known as Dorsetshire.\n\nDurouernum, the metropolis of the Cantii, was known as Cantewarbyri in Saxon.\n\nA spring named Fontanus, derived from the spring. The city was famous and situated at the roots of the Minerariorum mountains, which are called wells in Saxon..In ancient times, Fontanetum, a notable place in the reign of King Aeneas, was called Theodorodunum. Gessoriacum, now known as Bononia, had no lack of those who named Icium port, Sclusam, and Graue linum instead of Gessoriacum. Due to the frequent passage of recent and ancient emperors, I will also add this, as well as the disturbance from Bononia to Britain, which was brief. I would be persuaded otherwise by Ammianus Marcellinus, the Military Chart, Peutinger, or Beatus Rhenanus.\n\nGlessoburgus, referred to as Glessenburgh in Saxon, retains its name from the clear blue waters of the paludum. Hence, Dugles is both black-blue.\n\nGiruij inhabited parts of Grantanium, Venantium, Hollandiam Lindisinam, and the eastern borders of the Angli. The city of Granta was once famous and celebrated by both British and Saxon writers, such as Felice and Bede. The Britons called it Cairgrant in their language, from the nearby river, while the Saxons named it Grantebridge, now corrupted to Camebridge..Isca, the city of the Legion, at Isca river, which flows from Nero's mountain in lower Ventania.\nIscalis, the ancient city of the Murotriges, called Ilchester in Saxonic, and Ilchester in truth.\nIsis ford, Saxonic Ouseford, corrupted into Oxford.\nLindocollinum, from Lindo river, and took its name from the prominent hill, whence also Lindispharos from the watchtowers. Lindum, the ancient name of the town.\nLindisfarna, Saxonic Halig Eilande, because of its eastern shore.\nThe Morini, a people of the sea, called in Gallia Belgica.\nMurotriges, who are also called Somerotriges, commonly Somerset people. Moridunum, commonly Somerton, the ancient famous Murotrigum town.\nMeildulph's court, named after Meildulph the most illustrious Scot, for before it was called Cairbladon in Britain.\nMinerarij, the highest mountains of Somaria, commonly called Minehead hills.\nA new town, a dispersed settlement of Brigantes, about ten Roman miles from Eboracum, notable for the illustrious monument of the Molbreiorum..Ochis, in ancient times called Oukey, was a stream that flowed near the fabulous speaking mines of the eastern mountain.\n\nStrigulia, in my judgment, were once the Chepestow. An ancient name, as I gather, near the Vaga river, whose name is unknown to me.\n\nSimeni, in my opinion, were once the Avonians to the south.\n\nThe Tamar river marked the boundary between the Corinii and the Dumnonii.\n\nThe Vaga river, oriented towards Limenius, was called the British Gowy.\n\nVenta Simenorum, different from Ventae Belgarum, Ventae Icenorum, and Ventae Silures. I believe the Silures were named after the siluaru\u0304 streams they frequented.\n\nWiltshire, in English, was once Wiltshire.\n\nVerulamium, in Saxon, was Werenwic, commonly known as Ware.\n\nVerulamium, from a nearby river, took its name. The Saxons called it Wetlingaburg, and now it is known as Fanum Albani.\n\nVentodunum, that is, the hill of hunters, in Saxon, Huntendun.\n\nThe typographer often made errors in both vocabulary and notations, which he either carelessly inserted or prefixed. Here, the remaining errors will be corrected in their proper places in order.\n\nIn a dedicatory letter, line 16..[lege collaudant, Addenda & haec nomina catalogo externorum autorum. Ptolemaeus Lucensis, Tritemius, Volateranus, Philippus Bergomas.\nFolio primo, 2. linea, 15. lege repetere. Folio 4, facie 2, 16. lege pressisset. Fol. 7, facie prima, linea 5, lege et te tuum. Ibidem versa pagella, linea 13, lege comminus. Folio 10, prima facie, linea 23, lege stabulantur. Ibidem facie secunda, linea 16, lege maiestate. Folio 12 ultimi tres versus terminandi, argento, tum, me. Folio 14, facie prima, linea 13, lege et pro est. Ibidee linea 19, lege consonantius. Fol. 18, facie prima, linea 13, lege liquet. Folio 19, facie secunda, linea 12, lege magnum. Ibidem linea 29, lege accipit, et linea 30, lege montibus, linea 31, lege concluditur. Folio 25, facie secunda, linea ultima, lege ullam. Folio 27, facie prima, linea 8, lege, Conditus hic fuit. Fol. 28, facie prima, linea 12, lege personare, et ibidem linea 19, lege pro condidit contudit. Fol 29 priora facie linea 26, lege propitia. Fol 31, facie prima, linea 30, lege pallijs.]\n\nThis text appears to be a list of instructions or references, likely related to a manuscript or book. It includes directions to specific pages, lines, and words within the text. The text is written in Latin, and it appears to be mostly legible, with some errors and abbreviations. I have made some corrections to the text based on context and standard Latin grammar rules, but I have tried to remain faithful to the original content as much as possible. I have also removed unnecessary line breaks and other formatting. Overall, the text appears to be in good enough shape that it can be used for reference purposes without significant modification.. \nImpressum Londini apud Ioannem Herford. Anni 1544.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The precepts of war, set forth by James, Earl of Pembroke, and translated into English by Peter Betham. Though peace is a virtue that virtues excel, yet may you boldly fight in a just quarrel. Some men may think me blameworthy (right honorable lord), because I have presented this translation to your hands rather than to some active and valuable captain, whose prowess is witnessed by his martial affairs and bold enterprises, which also, in some men's opinions, has the patronage of all things that pertain to knighthood and chivalry..Like lawyers and philosophers, who take to themselves the perfect knowledge of things, are judged among all other men (although there are some men whose judgment is no less acceptable) most worthy, of whom in doubtful matters, we ought to ask counsel, and those men are esteemed unwise who debate such causes with others, since they have professed that knowledge: Yet briefly I will make this answer to those who judge things by their outward appearance. Like many men who, although they do not have beards long or wear the robes of a philosopher, yet for their high knowledge, they are not unworthy of that name..Among noble men, there are those worthy of the praiseworthy title of captain, not for their broad shoulders, prominent breasts, and knightly feats, but for their wisdom, conveyance, and watchful foresight of all things that may annoy or overwhelm the commonwealth. The strength of the body is not to be compared with cunning and fine understanding. And that city is not best defended which is fortified with strong walls and guarded by bulwarks, trenches, and suchlike, but that which is advised by wise counselors is prompt and strengthened..Also right honorable lord, like Cicero, who was chosen Consul in the city and internally, was worthily called the father of their country, defender of their city, and maintainer of their liberties, not for his valiantness in warlike deeds, and that he was the grand captain to lead the Roman power against Catiline, and his most wicked fellows, but that through his endeavor and careful diligence, he saved the city of Rome from fire, virgins and wives from ravishing, and temples from spoliation, senators from slaughter, and thoughtlessly for his own life, vanquished the cursed conspiracy of Catiline, with the whole route of so many brain-sick hopeless ones, who were allied to him. This was not done by his stout fighting, but by his diligent carefulness and sweet orations: by which he brought to pass all his attempts and affairs..Right honorable lord, you being chosen to this high office, which is set before and honored by you, have both in inward motivations and outward wars shown your endeavor to defend this realm, not that you bore armor on your back, lodged in the camp, and led an army, but that by your advice and counsel, such things have been decreed: such enterprises finished, and weighty matters concluded, that this realm has flourished, all things have luckily happened and our enemies on every side subdued..This wisdom of your lordships, under our most gracious, noble, and sovereign prince King Henry the Eighth, by your sweet and pleasing petitions, has brought about among other things the honorable senators, ancient fathers, and worthy counselors of this realm, who have advanced common profit, expanded the borders of this land, and brought all our enemies under our control to this day. Therefore, the renowned and worthy name of a captain in one such as you is praiseworthy, in whom so many virtues are linked: which you have acquired through hardships. Hardships have procured you great renown, renown has advanced you to honor, honor has made many follow you, who with most praise, tread in the footsteps of such ancient and wise a captain..If we recall the Greeks and Trojans, and consider which of them deserved the greatest praise in that long battle (where the feats of chivalry were most used), we will soon find that wisdom always received the highest praise. For Homer and other writers, Ulysses was much more praised than either Achilles or Ajax, who both surpassed all others in strength. For many things were accomplished through Ulysses' wisdom, which the power of Achilles, the strength of Ajax, and the cunning of Diomedes could never bring about, nor even approach. Who was an ambassador to Achilles? Ulysses. Who saved the Greeks from flight? Ulysses. Who caused the death of Rhesus? Ulysses. Who was the destroyer of Troy? Ulysses: all of which were accomplished through wisdom, and not through the strength of the body..For strength strikes, wisdom refrains, strength fears no perils, wisdom stays, strength is rash and foolhardy, wisdom is bold and powerful, which alone shapes and works all things beyond human judgment. In the frame of a man's body, she is set in the highest place.\n\nWisdom is likened to the goddess Pallas, who, among the gods as well as men's doings, decides all things. This lady was of the Greeks' party, who were always at hand with Ulysses in all weighty and doubtful matters, by whose help he waded through every peril, which might have been harmful to the whole army of the Greeks.\n\nThis one lady guides all magistrates as well in times of war as of peace..This lady lifts up one, to be as a shining star, and a pure bright glass, by which she may show forth her high gifts, as appears by one Annibal, who by wisdom came close to overthrowing the Roman empire, break their forces, and darken the renown of the noble Senators, being lords over all the world in strength, could never be matched with any foreign prince, but with this one Annibal, whom wisdom guided. He also knew that wisdom would master strength.\n\nNow, right honorable lord, no upright reader can blame me, that wisdom is so exalted and set apart, which so much surpasses strength, when greater renown is due to the political counselor than to the strong man of arms..Why such things are daily seen in our wars, and in the noble captains of this realm, whose strange feats and sleights of war, if any man will go about to bring together and make a book thereof: he shall plainly show that the youth of England so flourishes in military knowledge that they surpass all others, both Greeks and Romans, to this day..When the praise of chivalry shines so clearly in a wise counselor, I shall request your lordship to take in good worth this my simple doing. In it, I have strived to please and satisfy your lordship and the nobility and gentry of England, both in terms and sentences. I most heartily wish that this translation may please them, which they shall be more drawn to read when that thing is taught here in lessons, as shown to be done in deed, in the book of Julius Frontinus. This book is worthy to be read by all who are chivalrous and ambitious to win renown in warfare, which is adorned with fitting terms, to the everlasting praise of the translator. That book is worth reading for all who are chivalrous and ambitious to win renown in warfare, as shown by the deeds of war recounted in the histories, which prove these precepts of chivalry, for the most part, in every place. The book is worthy of being read by all who are chivalrous and ambitious to win renown in warfare..I see it is time to make an end, lest my epistle wax overmuch, yet I will be bold under your lordship's license, something to wander from my first matter, and to speak a little of the translators of this age, which, in my poor judgment, do mar and misshape our English tongue, through their terms unwisely borrowed from other languages. For like the carpenter that goes about his work, does occupy for the most part his own instruments, and has little need to borrow from any other craftsman: So I think that all translators ought to use the usual terms of our English tongue, which of itself is rich and plentiful and not to break without all judgment into the bounds of the Latin tongue, to steal terms from it, as if our English tongue had not in itself sufficient words to set forth all our speakings..But such men who uncivilly desire to agree in terms, I consider as authors of our words, thereby enlarging our language, which rather they make poor and pedantic. Many good matters are obscured and disfigured with their new borrowed terminology, and the common people of England do not understand the writings nor the speech of these, for their tricky terms of their own invention.\n\nThese men think all their own doings worthy of greatest praise, when but some of them are well done.\n\nYet let no man think that I damn all usual terms borrowed from other tongues, when I well know that one tongue is interwoven with another..But now, in brief, I take the best Englishmen, who follow Chaucer and other old writers, in which study the English nobles and gentlemen are worthy of praise, who strive to bring back to its own cleanness our English tongue, and plainly speak with our own terms, as others did before us. I could name these men, but I would be thought to flatter. Whetstone was a worthy flower of our tongue, as appears in the mournful ballad made of his death in English, which is most witty, fine, and eloquent..Now I humbly ask for your pardon, noble lord, to respond to some evil speakers who, by nature, are compelled to disparage others' actions, will bark and rage against this my enterprise, which I am bold enough to take matters of war into my hands, though I am no warrior. Let them bluster and spit out their poison words: learned and witty I am, I know that physicians and astronomers come to their knowledge more through great study and reading books with themselves than through the teaching of others. Therefore, noble lord, chiefly helped by much reading of books and partly by the help of those who have been in wars, I trust I have not strayed far from the truth, as will appear to the gentle reader, whom I desire to report as he shall see. This said, I pray God keep your lordship from all misfortune and continue your health and honor to the comfort of poor suitors, and the advancement of those who are honest and virtuous..In December, 1543.\nThis is a treatise on chivalry, its policies and privities, to help you overcome enemies in necessity. In such a situation, you will never find such a treasure. Keep this in mind.\nPrologue, first page, line 15. Read \"law writes for law-writers.\"\nSecond page, line 19. Read \"worthy, read many who are worthy.\"\nThird page, last line. Leave out \"and\"\nEleventh page, line 13. Read \"mothers for others.\"\nTwelfth page, line 3. Read \"matters for marters.\"\nFirst Chapter, second page, fourth line. Leave out \"not\" The third page, fifth line. Read \"trustiness for trusty men.\" In the same page, twenty-first line. Leave out \"high.\"\nChapter 2, line 7. Read \"this for his.\"\nChapter 5, line 10. Read \"lighter for higher.\"\nChapter 7, line 8. Read \"abode for abide.\"\nChapter 9, line 10. Read \"behave yourself.\"\nChapter 19, line 5..read agree for agreed\nChap. 21. line 7. read do not stray for not stray.\nChap. 24. line 7. leave out to.\nChap. 27. line 2. read not to be, for to be.\nChap. 30. line 4. read recount for to recount\nChap. 36. line 4. read argument for agreement.\nChap. 40. line 1. read this law for law,\nthe. 17. line of the same chapter, read really by manly, leaving out and in the same line.\nChap. 45. line 10. read ever for never.\nChap. 50. line 6. read do with haste, for put in execution.\nChap. 58. line 10. read their voyage for voyage.\nChap. 59. line 1. read will give none, for will give none.\nChap. 61. line 1. read unwillingingly for willing.\nChap. 65. line 4. read those for these, the seventh line read se for set.\nChap. 67. for succeeded read succesed.\nChap. 72. line 8. read bragged for braggeth.\nChap. 74. line 4. read conniving for coming.\nChap. 75. line 21. read province for producing.\nChap. 77. line 14. read flay for shame.\nChap. 105. line 6. read to constrain, for constrain.\nChap. 109..line 11. read name for men.\nCh. 117. you last line read badge for lodge.\nCh. 124. line 13. read bind them for blind.\nCh. 142. line 8. read for the most part, \u00b6 statistics escaped in the printing through overmuch haste.\nline 9. read they be brought, for they be brought\nChap. 143. line 5. read who for when.\nCha. 144. line 19. for fingers read fingers red.\nCha. 149. line 15. read singular for singular.\nCha. 154. line 6. read should for do.\nCha. 157. line 8. for coming read conying.\nChap. 158. line 8. read laye for lie.\nCha. 170. line 4. read demeanor for demeanors.\nCha. 194. line 5. read won for join.\nCha. 196. line 5. read discover for to discover.\nCh. 1003. line 14. for coming, read coning.\nIn the. 36. Chapter, line 5. read taking of demeanors, for take demeanors.\nCh. 38. line 3. read wood for woad.\nCha. 40. the last line save one, read continuance for countenance.\nCha. 41. line 10. read search for seek.\nCha. 46. line 4. read foes for forces.\nCha. 47. line 7. for one read one rede.\nCha. 51..Before beginning battle, it is necessary to consider and reconsider whether the cause and reason for your war are just. This is not the only requirement for battle, however. You must also have the intention of living peacefully and quietly afterwards, without instigating further battles.\n\nIf your enemy can be appeased through sorrow or other means, or if it would be wicked, cruel, and more beastly than manly to make war against him for the vain desire to rule or the greed for riches, and instead destroy him with the sword, when gentle words could have pacified him..When I speak of this sorrowfulness, I mean that which is unfaked and without any doubt or jeopardy, that such wrongs unpunished should entice your enemy to offer similar trouble and occasions of displeasure. For the quick and sharp punishment is to be done.\n\nAnd if you endure any harm through his wrongdoing, by and by redress it, and the people shall thereby well judge and esteem you. But if you are not afraid that some prince, either stronger or equal in power, will make battle against you (my counsel is): first, to raise and stir up war against him: because the greater boldness is thought to be in him who begins, than in him who defends against the assaults of his enemies. As to lead out your soldiers first after winter, to set them in array, and so to set upon your enemies, is very profitable. By which means, you shall bring your enemies to quiet, and to repentance, and eventually shall purchase peace, which you have desired..And so your fear and dread is a just occasion, first to give battle, and the same to put away and end. But remember this, although you have a just occasion to begin the fight, diligently consider what will be the end. For every man may begin war, but to cease and have an end depends on the conquered's hand. Therefore, diligently know your own power and that of your enemies before you begin battle. Also know your friends and learn who are your foes and how great their power is. Attempt and prove your trusted men in other things, lest suddenly, with all their force and violence, they come upon you when you are troubled in your wars. And briefly think that all men may be your friends, and that the same may be your enemies, and what is to be done if this or that chance. Remember also all things in your mind that may happen in such doubtful battle and dangerous wars..Prepare and make ready all things necessary for battle, so that your enemies are not privy to the same, before the byday of battle. For appearance brings readiness for victory, and high charges and all other things necessary are to be considered. If you are like one who has the upper hand, then to lack money and treasure, to be without instruments of war, and to lack provision is the ready way to purchase shame and disgrace, after so hasty and unadvised enterprise.\n\nTherefore, truly it follows, and even so happens, that he who rashly begins battle soon repents: and after all humbleness, desires peace, not without great danger, and notable reproach.\n\nChoose such one to be captain of your army who is born of a noble and valiant stock, and fears nothing more than shame and reproach, and is without all evil doings. For he who shall rule others, it is convenient that he knows how to master himself..For where affection supersedes, reason is subdued and gives way, without which men appear not in deed but in appearance. And it is becoming for the captain not to be defamed with lechery and covetousness, which are vices chiefly to be shunned and abandoned. For these two detestable vices bring forth diverse effects. Lechery indeed shames the good reputation of captains, causing them to run in disdain of friend and foe, and in turn causing the entire army, which is much worse, to follow their fleshly unclenliness. Through this, the entire army, along with the captain, is unable to battle and faint-hearted. And when they apply such wanton pleasures and give them to Venus' dalliance, they forsake the feats of arms and despise the manly wrestlings of Mars. For his goddesses destroy the courage of the mind and waste the strength of the body, and briefly, where luxury reigns, no virtue will appear..Such enmity, such hateful spite is between virtue and unclean lechery, that no truce, no hope of peace is ever at any time between them.\nBut the captain who is covetous causes his soldiers, who are bold and ready of themselves, against all dangers, to give back reluctantly and strangely, to put them in jeopardy, or go upon any perils, either for the praise of their captain (which is hateful for his unkindness), or else to get the victory when they perceive their labor to be spent in vain, trusting no reward for their pains and dangerous attempts.\nBut what need is there to speak of all, when these two vices are the springwell and head of all mischief. Furthermore, choose such a captain who is lucky. For some are so unlucky through unfavorable fortune that their chance is to be vanquished, although they have a great number of soldiers and power of men..Therefore, it is wise to have good luck in a captain who, from his youth, has experienced warfare under a good captain, and has always been highly regarded by the entire army. Such a captain has also shown many signs of wisdom and has proven himself ready to try his mastery in battle, dressed similarly to his men, whose affairs have always been guided by reason, and who have not acted rashly. I had intended to write more about the office of a captain, but in the other two books I plan to write about it at length. In many following chapters, I will note and show the manners and codicies of captains.\n\nMany things are to be endured in war that would be worth looking into in the pleasant time of peace. For it is not expedient to avenge all injuries and displeasures immediately..But to defer the punishment to the end of the battle, dispelling such injurious deeds, left at that time, we purchase so many of our enemies, that we are not able to bear their malice and force. For it is a light thing to stir up battle, but to leave off with glory and renown, is a hard thing. And little sparks (which we regard not), sometimes kindle a great fire.\n\nA provided captain and expert in the knowledge of war, will never rest, neither in his victory nor yet subdued, but in all states, will bear himself most stoutly. By this means, his enemies shall fear him, whether he has them uppers hand or vanquished, and shall think him both there and away, to work and imagine their discomfiture. Whereby it shall chance, such a valiant captain either to purchase honorable convenants, of peace, or else praiseworthy victories of his enemies.\n\nAll cities and towns for the most part are more capable on one side, than on the other..For all trumpets to blow on the better defended side, so enemies called up and frightened by the trumpet noise may run towards it, leaving the other side of the city undefended. Thus, the assault will be stronger. Indeed, with little slaughter we may scale and climb the walls where few remain to defend, and least heads are taken. A small number is also despised by many and quickly overcome. However, their enemies gladly leave the defended part if they see the weaker and undefended part being assaulted. Therefore, my counsel is to take the strongest part of your forces on my side and assault the side of the city that is better defended and least doubted, although the captain may use his own advice according to the situation of the place and number of his enemies..When the number of your enemies is great, my advice is to increase your army with sailors and shipmen: if your navy is near at hand or soon to pick up a new band of men and garrison, to match your enemies both in power and number of soldiers. For many are a great fear to few, and the multitude of enemies will dismay a little army. But when suddenly they see your army renewed and well furnished, their bragging courage will fall, and they will not dare to engage forward with such gladness as they would have done if your number had continued the same. Therefore, an experienced captain will remember (sparing no costs) to renew his army suddenly and at a tryse. By doing so, he may either be equal or exceed his enemies in strength and number of soldiers.\n\nThat captain is worthy of great blame and scandal who lodges his army in houses in summer time, when the feats of arms and martial affairs are chiefly to be put into practice..And what other thing is it (I swear by Hercules), when your soldiers take up their lodgings and abide in winter time, then to make them unwilling to battle, and unsufferable of all labor. Therefore, let the captain diligently provide, that his army does not slip into slothful idleness, but accustom themselves to daily labor, whereby they shall take all the time of warfare, to be a game and sport. For what is more than custom, which causes all intolerable and hard pains, to seem light, easy, and gentle.\n\nThe captain, before he joins in battle or falls in hand-to-hand gripes with his enemies, ought to view with his eyes (which be sure and faithful judges) the place where the fight shall be, and thereby he shall shortly perceive, what is profitable for him, and what not, and how to set his men in array, and order his battle, and how to work by policy and craft, and whether his enemies can work any wiles or cunning deceits against him..A wise captain will remember not to lead his host to the field before his spies and scouts have surely discovered that the enemies are not lying in wait. The captain should be friendly in his attire, purchasing the favor of the common people. He should declare his humility, avoiding the appearance of arrogance. But in his virtues, let him surpass all others. For it becomes him who aspires to rule, just as he is higher in dignity and honor, to bless all others with his virtues and gentle behavior. Otherwise, he is unworthy to be called a captain, who is more blameworthy than his soldiers, and whose deeds are more harmful.\n\nTo fight hand to hand with your enemies is very dangerous unless you know their manners beforehand. Great damage may ensue for your army.\n\nFor an experienced captain in the knowledge of war will never make battle before he knows the manners of his enemies..For however many countries there are, there are likewise diverse types of fighting. Against each one, we must arrange ourselves differently and position our strokes accordingly. A prudent captain will advise and lead his own troops, cavalry, and infantry against his enemies. In addition, he will consider what needs to be done and what is expedient.\n\nWhen you engage the Germans and French, prolong the time before engaging hand-to-hand combat. Their bodies are sluggish and unwilling, and they are greatly weakened by hunger and thirst. Therefore, they can neither strike others nor defend themselves effectively. Thus, by strategy and cunning, you will subdue them. And by this ruse, the soldiers of the Eastern lands will vanquish and destroy the Italians, who are both strong and better armed than they..When any trouble or sedition is in your army, the captain ought, with gentle and fair words, to mitigate and quell the soldiers' fierce hearts. And when the contention has been appeased, punish the authors of that factious sedition, or else seat them on some busy work, so that the correction of a few may serve as an example to many, and deter others, out of fear, from stirring up and nourishing such tumultuous sedition, lest they have like punishment.\n\nA captain who would view the camp of his enemies must feign and desire peace. And under that pretext, send some of his experienced soldiers to search and advise the enemy camp, the ways to their payrolls, and in what part every captain lodges and how great their power is. Then by night he may set upon them and easily gain a noble victory. For it is a light thing to put an enemy to flight and slay them unawares, and half of them in wine and sleep..A wise captain will not forsake any conventions and conditions of peace that may turn to his honor and profit, although the mastery is in his hands. Lest fortune, which now appears gentle and favorable, later show herself unkind and strange, and he who now rejoices as victor may soon be vanquished, may wallow and sorrow.\n\nWhen the host of your enemies is near, it is good to command all the sellers to build their fires, the trumpets blow up alarm, the whole host to make an outcry, and briefly fill heaven and earth with the noise and sound of trumpets, and make all one roar, with which your enemies may be afraid; and your friends gladdened, taking example from Popius, who through ignorance warned all his soldiers privately to go out without any brute or noise making: which thing was the destruction of his whole host.\n\nLet the captain set in the last ward good and strong men..For if that part is kept whole and safe, the rest of the army may be defended: yes, often the victory by that ward is achieved and obtained because when other wards do fail and weaken in fighting, this fresh and desirous one will fiercely engage with their enemies, and as soldiers picked out of the whole host will renew the battle more eagerly than the others before them, and be likely to overcome their enemies worn out by long travel and continuance of fighting.\nGreat, rich and wealthy cities cannot stand long among themselves in peace unless they have some outside enemies. Wherefore such cities which are enriched with great lordships and have yearly new magistrates, provide to have some outside enemies, lest in long rest and idleness they grow to great riches, excesses, and huge possessions:\nwhen Carthage did stand against the people of Rome, then their pyre did flourish..When Carthage was overthrown, Rome became wanton and fell to all kinds of useless living. What profit is there in external fear, the thing itself makes it clear.\n\nWhen the camp is measured, the captain should keep the stronger part of his men in armor until all the fortresses and defenses are finished. For it often happens that an army, disorderly in measuring the camp, is overcome by their enemies and utterly destroyed. For what great mastery is it for a host harnessed and prepared to fight, to encounter its men who are unarmed and bent on measuring the camp, and to chase them away with most bloodshed..The thing clearly appears by the slaughter of the Treents done by the Venetians. When the captain is nearby and poor cannot be beneficial, and gives rewards to his friends, at least let him take punishment from their adversaries, with whom they agreed. This will be a great example and pattern, that others will abide faithfully and friendly, and therewith will gladly withstand the wrongs of their enemies.\n\nCastles and cities, with well-defended fortresses, are often cast down to the ground by swift quickness. Therefore, after ripe and quick counsel taking, it is profitable to use all swiftness. For what goodness ensues from forwardness, experience shows, and men can plainly see.\n\nThe nearest way to achieve victory is to keep the soldiers in array: wherefore the captain must warn his soldiers, under great penalties, not to break their array, especially when we make battle against the eastern country soldiers..Who diligently keep their array and not stray out of order, if guided by some expert warrior, and others who are practiced in such warlike feats. For such men will be no less careful to look on all things than the grand captains, and will recover the battle again, bringing into array the whole host, spared and dispersed abroad.\n\nWhere a little band and company of men is in the city, my counsel is, to cope and surround them circumspectly, and hold them in fight both day and night, incessantly besieging them, so that through weariness, they shall be forced to give up. For who is so lusty and strong that can long live without quiet and rest, yes, that is able to stand in fight.\n\nWherefore the captains in the siege of cities must adviseably search, what company of men are within the city, and whether they are able to defend the city, day and night, if he purposes to vanquish them..When there is any semblance or hope of sedition in the city we intend to besiege, my counsel is, to leave off and defer the assault for a time. For in such sedition, the city is likely to be taken with little labor and great praise. Therefore let the captain be vigilant, to foresee every occasion, lest by his unwaryness, some mischance and damage ensue. He should never give battle, if there is any hope or likelihood that wrathful sedition has arisen among the citizens.\n\nWhen the wars have ceased, do not allow your soldiers to spend their time idly, but occupy them in husbandry. By the profit and fruit thereof, you may both nourish your army with wages and provisions, and by such exercise, keep their bodies strong and durable. It is also not unprofitable at such a time to overcome and fortify the cities with trenches and bulwarks.\n\nFaked rumors in time of battle are both profitable and similarly harmful..A captain, who forecasts many things, will cause false tales and vain rumors to be spread instead of true news, both among his enemies and in his army. Experience teaches that feigned rumors sometimes bring great profit. A captain should never command anything greater than what he is willing to do himself. At this time, he should show fear and at other times dissemble, to give the appearance of retreat and fly. Through this deceit, victory often occurs. When the captain suspects a city to be friendly (my advice is), he should request and ask for a great favor, which would not be granted by an enemy city. In this way, he will clearly know their attitude and feelings towards him. This advice will turn to his advantage and great profit. Despite the great wars, the captain should not despair..For the chance of battle is doubtful and uncertain, whose end does not answer to the beginning. And in that time, lady fortune, now does she show herself gentle and bounteous, now cruel and churlish, sometimes favoring this part, then that part, according to her own pleasure.\n\nA captain ought to behold with his own eyes the situation of the place, before he comes with his host to besiege it, or make any assault thereon. For it is more easy to assault the city on one part than on another. Therefore, a wise captain will view and mark the situation in every part, and thereby know which part of the city may most easily be besieged.\n\nA wise captain will not change the liberty of towns which he has subdued, but rather increase and keep them safe..For nothing is there, that sooner entices and allures captives to love them and forget their old lord, than to see their liberties and privileges unharmed, in which men set all their felicity, and for which no reasonable man would forsake, even to suffer the most cruel and fearful death.\n\nWhen we are in doubt, on which party our enemies will attack us, and so we do not know how to order our army and set our array, it is best to set our array in a square. For in this formation is most safety and security, and so no part shall be undefended, by which our enemies will be deceived, who thought to have come upon us from the back side. By this policy, either our enemies will be put to flight, or at least their army will be safe and harmless.\n\nWhen the array of your enemies is broken, and they are in great fear, the captive must pursue with his most valiant warriors, before they recover themselves and are delivered from that fear..For if they take heart again, it shall be without a great number and determination of men to overcome them. Keep your army in rough and motive places, to make their bodies stiff and strong. For pleasant places, do cause weakness: therefore soldiers, whether they be springals or ancient warriors, long accustomed to idleness, need to be exercised in rough places, that their bodies may be strong and more durable, through their exercise in such rough and hilly places. According to their exercise, so shall they be in strength and valiance. And this is the only means to make our army strong and lusty. The captain may sometimes, for their exercise, divide his soldiers and order them in formation and likeness of a battle. But he must beware of bloodshedding, lest some discord and quarreling, thereof do arise, which is the destruction of an entire host..If any soldier of yours, of evil mind and wicked purpose, leaves you and goes to the enemies during battle, intending that other parts of your host not be alarmed by their treacherous departure: The captain must certainly proclaim and announce this to be done by his advice and counsel. Thus, he delivers his company out of fear, making them more ready to fight, trusting that the departure of their fellow soldiers, acting against orders, will be dealt with.\n\nSend the wise and experienced soldiers, who, under the pretext of having deserted their company, may spy and search all the doings, efforts, and counsel of the enemies, and report these back to the captain. After all things have been deliberated and discussed with the wiser sort of your soldiers with haste and quick expedition, they will follow the same..Those besieged, unable to leave the place where they are, must display some token or agreement of ample supplies and other necessities to continue the siege. By this policy and cunning, many have been deceived.\n\nIf your enemy has two armies and you also have two, to face his strength (my counsel is), pick the choicest men from one part of your army and then, with all speed, set upon the one host of your enemy's army before they both come and join together. By this policy, Hasdrubal of Carthage lost with his entire host, and Carthage was destroyed for this reason. The Roman empire flourished and stood firm.\n\nIf you are not able to take the city by force, and the siege seems long (my counsel is), depart for a time, and wander this way and that way, sometimes near and sometimes far..And suddenly upon them. For by such frequent stopping and removing of your army, you will dismay them, and so take the city. If when you are far from your country, you must set forth more men. My counsel is to call together all the most worthy and wealthiest citizens living thereabout, and command them, both well-mounted and harnessed, to be ready at a certain day. And when all have assembled, will them to prepare themselves, or else appoint some in their stead, who are strong and lusty. This policy Scipio Africanus used, when he made the most cruel battle against Carthage.\n\nEstablish and order law in the city, that the captain shall be beheaded, if his army is overcome. So either shall he win the victory, or else valiantly fighting shall die, deserving immortal praise..He will be more careful to oversee all things if no such law had been decreed, and he will not allow his army to idle, but will keep them occupied daily in exercise, reminding them of their country's law, which is either to kill or be killed: to sleep or be slain, warning them that nothing is more praiseworthy in a good warrior than manly fighting and obtaining victory, fearing not to die.\n\nExcess in apparel, food, and drink weaken the virtue of the mind and cause the strength of the body to decay. Wise men have therefore purposed to avoid mistemperance as a pestilent and deadly disease.\n\nLet the captain not be wanton and proud in good fortune and luck, but rather beware and remember that in such luck men fall to riot, to their great reproach, and the utter damage of the whole host..Therefore, let not the captaincy swell and grow proud in happiness, nor yet yield and be discouraged in adversity, but for the time in both fortunes keep a gall and uniform state of mind. In countries there are many villages and castles, which are not defended at all. Therefore, my counsel is, to throw down and set on fire, those that your enemies may have no victuals, nor other things necessary, to support themselves and their horses. First, if we leave them standing, we give to our enemies a great occasion to trouble us, by war. Also, it is expedient to waste all the forage and corrupt the sources of waters (if there are many) so that their coming towards us shall be to their great charges and annoyance to the whole army. For a garrison of men cannot long endure and tarry in one country without victuals and other things necessary for their living. Every wise captain ought earnestly to travel, to labor, first to get friends, and long to retain the same..For a king to be maintained and preserved, and great support established in his realms, if he is true. Such virtue and power are in friendship, which is the only nourisher of mankind and relief of sorrow. Therefore, it is worse for a captain to be without friends than without treasure.\n\nAll things (yes, however gruesome they may be) are to be endured in a severe siege before we yield ourselves to our enemies. For nothing is so praiseworthy in men as unfained faith, which once defiled, what is in those men praiseworthy? Therefore, it is honorable for those besieged to keep their fortresses, to the end and extremity of their lives, and never to give their bodies to greatest pains. For fortune often lifts up the unwary. Therefore, those besieged should keep one mind and faith, and give their bodies for the salvation of their lord. For a valiant man can do nothing more worthy of everlasting renown than to finish his life by keeping his faith and fulfilling his duty..It often happens during great assaults of our enemies that we suddenly assemble to attack. In such cases, every valiant captain should know that it is not good to fight by eruption, but only in extreme necessity. This kind of fighting is to be refused, except in great danger and at a low ebb, and when no hope is left to defend our tents; or when our soldiers are completely worn out in battle. The same thing is to be noted in the assault of cities.\n\nFire is a great help and aid to a host. For when our enemies are at hand, and without great danger we cannot leave the tents (my counsel is), we should gather wood between both armies and set it on fire. Then, with all haste, we should depart into some other places, better defended. The flame and smoke will prevent the prospect and foreseeing of our enemies, so that they cannot surely pursue and follow us. Therefore, before the fire is utterly quenched, the captain may have enough time to go far away with his army..When your enemies fly faster than you can follow with your army, send out your horsemen to harass and trouble the rear, until your infantry approaches. For then the battle will be fought more safely and equally on both sides, and victory can be more easily obtained without great loss and slaughter of men.\n\nMy advice is, when you lie siege to any city or castle, first cast a trench, then bulwarks, and above that build many turrets, so that no man can leave the city, nor can any man have free passage into the city.\n\nOtherwise, you will never take any city or castle that is well fortified. For otherwise they can call for outside aid and succor, and with it can certify and advise their lords and princes of their condition, what victuals are in the city, and how long they may endure and continue the siege..And if your enemies obstinately defend the city, my counsel is, once it is taken either by stealth or surrender, to cut off the hands of those who kept the city, severely enough that their grievous punishment may serve as an example to others, who are not so obstinate in their conceit, and continue their assaults.\n\nTricks and wiles may be avoided as well by changing the place as by appointing captains. For in times of rest, men have opportunity to invent wicked counsel, and the same immediately to put into execution.\n\nIt is better, and more for your own safety, to take hostages of noble men, and so to have your enemies to yield, and render up all their lands, than in cruel fight to prove the doubtful chance of battle: which often is variable and wavering, and causes them to have the upper hand, whom you would have judged, to have been subdued. And then it is time to take heed, when fortune flatters us. For she is false and deceitful..Wherefore let us follow this commune saying. Assured peace is worthy to be preferred, before doubtful and hoped victory.\n\nIf you wish to stop an haven (my cost sayle is) to fill a ship full of great stones, and then to drown the same ship over harbor in the haven: whereby other ships cannot well arrive at any side, nor yet go out of the haven.\n\nThey that seek to convey and lead their enemies into cover and hide theirselves, my counsel is, to set a band of men near to them in ambush, which softly and privily may convey themselves into ditches.\n\nIf you wish to pass over a water that cannot be waded, my counsel is, to drive a huge number of cattle into the upper part of the stream, by which means, the stream beneath will run more gently and still, and your army may have the more free passage..If we perceive the stomachs of our enemies to quail and grow faint, it is good, readily, to pursue them, either to put them to flight or else utterly to slay them before they recover their strength. It is the office of an experienced warrior to know when his enemies are afraid. But the better to learn the same, take this one lesson from me. If your enemies often change camp and pitch their tents, it is a sign and token of fear.\n\nWherefore a wise captain's part is to assail them with battering rams and ropes to know if they dissemble, or else intend to lure us into their traps.\n\nIf you wish to constrain your enemies to stand and fight against you, though the place be unequal and inconvenient, my counsel is, to convey your army to some of their cities or towns. And so either they will suffer to take their city, or else they will fight with you, and deal strokes..It is best for a host who intends to stay to kindle and build many fires, to fasten many helmets on stakes in the tops of their tents. And thus your enemies being scorned and brought into a dilemma, you may convey your army far before it is known whether you are in your tents or have fled.\n\nWhen your men are captured and disorganized in the last battle, my counsel is to station there the strongest men and best warriors. Otherwise your army will suffer much harm, through the destruction of that battlefield. And by this means your host may freely pass on.\n\nA cautious captain will trust none to the cruel barbarous allies. For many due professions of antiquity openly show, not without experience, that no faith nor loyalty is in them. I will overlook these examples, desiring to be brief..They are men in shape, but brutal beasts in ferocity and cruelty, subtle and cunning, desiring and thirsting for a man's blood in one thing, surpassing all kinds of wild and savage beasts. Therefore, a wise captain will beware of their disloyalty and villainy, and think himself never in safekeeping from their falsehood and guile. I speak of those who are not Christians.\n\nIt is best for a small host, which by necessity must fight and make battle with a stronger army, to set upon the chief captain, and with all violence to seek means to kill him. Once he is slain, their army either will achieve the victory or else depart with equal praise for that skirmish. For the head being cut off, what strength is in the other members.\n\nThe captain willingly must hear\nthe complaints of the soldiers, and their guides. But if he is driven and forced to do so, let him show himself to take the thing in hand against his will..And by that means he shall purchase their favor, and be taken as a father, rather than a captain, whom the soldiers will have in great reverence without any fear or dread.\n\nThe captain ought to command his men to refrain and forbear from holy things, under a great penalty. Lest other affairs (the more unfortunately for such things) chance, and God be envious of us as well as man.\n\nThe captain ought bountifully and with a pleasant countenance, to reward his whole host, after the victory is achieved. That his soldiers, by such rewards enlarged to them, may henceforth be more ready and glad, to enter most perilous dangers. For a faithful army will swallow up all parables, before that so liberal a captain should have any shame or reproach. Therefore, captains must in such cases show themselves large in rewards, with which not only me, but gods also are wonderfully reconciled..A captain should remind his soldiers to praise their deeds with highest praise, using some oration, followed by giving immortal thanks for their manful valiance in that battle: declaring all things to be done according to their loyal duty and allegiance.\n\nA wise captain should warn his soldiers to regard and weigh nothing so much as their good fame. For who would desire the fruition of this life, but rather miserable death, to have his name stained with cowardice. Therefore, the captain should inform his whole army that they regard their name before all other things. By this means, he shall have his company fearing nothing more than shame, very desirous of praise, and ready in all perils. He shall take no enterprise nor high affair in hand which shall not chance to his mind and will..The duty and office of a good captain is to come to the forefront and join hosts, supporting companies that begin to stagger and faint, and encouraging those discomfited. It is fearful to his enemies to set the captain in the forefront at the first joining, and to his own men a heartening and boldness. But let him not linger there, but return to the other battles, and know what they lack, and what may be profitable to them, and what noisy, always bringing fresh and new men for those who are wounded, with strengthening the forefront, with picked champions, which are most valiant and best practiced in travel and feats of war.\n\nThe duty and office of a political captain is, after the battle is won and the victory ones achieved, to save the lives of those who have not been very cruel or obstinate..For what can be thought more unwelcome, indeed more akin to cruel and fierce beasts, than without any mercy and meekness, to deal with enemies? A captain undoubtedly of such conditions shall kindle the minds of all men against him, so that they would rather endure all things than be under his rule and governance, and prove the chance of battle, than yield themselves to such a cruel monster. Therefore, let every captain be gentle to his soldiers, using all means to keep them bound to him, partly by praising their valiant deeds, sometimes rewarding them liberally, remembering this: where least danger is, there to use his power with like discretion, lest he be mocked, who in such a little business sets forth his might and power. For a captain is judged rather foolish than wise, who sets forth more fierceness than is necessary..A wise captain will consider the time and cause, and not follow his anger, the companionship and marauding of cruelty. Whatever league of peace a captain shall make with any city, king or prince, it is honest for him to keep it steadfastly, and not slip from it or show himself disloyal, for any displeasure done to him by his enemies. For how much is that captain worthy to be regarded, whose faith is attended, and whose falsehood is disdainful to every man? Therefore, not only to our friends, but also to our enemies, faith is to be kept, and promises are surely to be performed. All wise captains have done this..Scipio Africanus, during the truce with Carthage's citizens, pursued various methods and endured numerous reprimands to avenge his wrongs, not only for the dignity of the Roman people but also for his own honor. The Carthaginians, known for their deceitfulness, acted dishonorably towards him, knowing that treachery and deceit came more naturally to them than honesty and noble hearts.\n\nThe role of a diligent captain is to watch, be swift, attend to all matters: not distracted by any sleep, pains, or other pleasures, but ready day and night to seek opportunities to annoy his enemies and relieve his allies, sparing no expense to learn of his enemies' daily endeavors, even every hour. Through faithful spies, he will soon know that, if he rewards them generously at the outset and then promises greater rewards, he will be able to load them with loyalty..This is the nearest means to avoid hindrance and discomfiture of our men, and the best policy to gain mastery.\n\nIf you have pitched your tents near any riverside, and your enemies would have passage that way, let them pass freely, disguising fear and flight, and when part of their army has crossed over, then set upon them with all your strength. For at such times, the victory is most easily gained when you fight against a part, not the whole army. But spare not to discomfit those who have crossed over, and also to stop and keep back those who are on the other side.\n\nA captain who is ready to fight and perceives his army fearful and astonished, ought to refrain for that time, feigning one cause or other that his purpose is so suddenly changed. For fear is the ready way to lose the victory, whereas on the other hand, boldness and sure trust to overthrow all, do cause worth the victories. Fear also causes much staggering among your men..A wise captain will not lead his army towards enemies with heartless and cowardly men, but will instead forbear and use all means to remove fear from their minds, finishing his speeches with this conclusion: The victory is in your hands, if without fear you will stand your ground and encounter your enemies.\n\nWhen our enemies lack supplies and suffer great scarcity of all things, it is best to withdraw and utterly refrain from battle, so that by famine our enemies may perish. And then we shall gain a noble victory without shedding the blood of our soldiers. An army besieged will attempt all things rather than be famished. But a painful captain, considering the comfort of his host in all things, in such a case will not give open battle, neither for the injuries of his enemies nor yet for the hasty words of his own company..A wise man should not disregard the end of a matter. Battle should never be undertaken except in urgent necessity or great opportunity. Some princes are suddenly induced to make battle when a light occasion arises, yet they are not experienced in war and do not perceive the cunning of fortune, which for the time being brings herself very favorably..To think she may overcome and cast into misery all her adherents: which thing Marius the Roman emperor well knew, who after he had twice driven King Bocchus to flight and caused much slaughter among his men, yet denied not to make a truce with him. Although many of his captains earnestly opposed and grudged this deed of Marius, which reminded them of the capriciousness of fortune, that at her pleasure, lifts up the oppressed and treads down the victors.\n\nA careful captain will beware to make battle before he has laid and covertly conveyed his trains, which is the chief cause of the victory: without which (for the most part), Hannibal never gained any famous victory. For when the Romans and the Carthaginians joined together in battle in open and plain field, the Romans always prevailed and gained the upper hand. Therefore, a cunning captain will choose a place to ensnare and betray his enemies..For by such trains he shall conquer them easily, and otherwise perhaps he shall be shamefully discomfited and oppressed. When the hosts are joined together, and God Mars guides all, then use this policy: send some soldier, coming in their language, who may sow and cry out with a loud voice, that they fight in vain, for their chief captain is slain. This must be done in that part where the captain is not.\n\nFor there the soldiers will be more unlikely to believe, and sooner in fear. Yes, and for this reason chiefly, because battle brings this evil with it: no man is born there, or grows to any stature, but many are slain, yes, the strongest and most valiant men of all. By this means therefore they soon believe the rumor, and are put in fear, which if it endures, causes the pause both of the mind and the body to falter and faint. And they are ready to retreat, offering themselves to be slain, like beasts..A foreseeing captain ought to refrain and not waste towns and territories that he intends to have under his dominion and rule. For by doing so, he will gain the favor of the country men, and through such gentleness, he shall escape the name of cruelty. Indeed, the men of that province will think that the chief captain favors them: when he forbears from depopulating and wasting their towns and fields, and does not appear to strive for their goods and riches, but for the empire and lordships. For no man doubts that realms are maintained and nourished by the only love and obedience of the subjects, and not by any arms of men or rich treasures. Therefore, let the captain command all his soldiers to use no harshness in subduing, but to dismiss the noble men and citizens who are taken captives freely, and with great gifts, using all means to win their favor..Keep your host within the borders or pale of your enemies, for anything, and pursue vitals for them with all diligence, sparing your friends. For when you lodge your army in their countries or near their camp, you break their heart and greatly discourage them. An example of this is Annibal, the chief captain of the Carthaginians, who taught this by leading his army from Hispania through many laborious journeys into Italy, nearly wasting it all through fire and sword, and conquering a great part of it. Scipio also employed the same policy, bringing his army into Africa and capturing Carthage through siege and assault.\n\nIt is best in cold winter to take food before going to fight. For good food and drink are the nearest remedies to refresh us and dispel cold..The proof of this thing, revealed by the Romans' slaughter at the fort called Trebia, is clearly demonstrated where the Roman power was almost lost and destroyed. The reason for this was that the captain brought forth his soldiers, who were willing to fight, fasting and undressed: most of them clung for cold, not from the harshness of their enemies, but from the rigors of hunger. Therefore, the captain must be careful not to issue forth with his men before they are refreshed with hot meals and drinks in winter time. By doing so, he will overcome and subdue his enemies, who, due to long fighting, will falter and fall down from hunger, when men, refreshed with hot meals, are able to sustain battle an entire day.\n\nThe invincible Army of Hannibal clearly sets forth before our eyes that the pleasures of the body can harm a host of men, by robbing them of their wit, fierce and fell courage, which was lost by the Romans in Capua, when their strengths waned..For Capua is the mother city of wanton pleasures, so that Hannibal often emboldened his men, saying: that this host was not his, which he had before. The cause was Capua's pleasure, which necessitated and made the soldiers' minds lustful and womanlike. Therefore, the captains ought to be careful, lest their men be vanquished sooner by pleasures than by their enemies. This was shameful and reproachable. The city called Sparta turned the eyes of its citizens from Asia, because all pleasant things came from there, which were the deadly poison of the mind and body. They also knew and were assured that men sooner fall into wantonness from virtue than they forsake pleasures and embrace virtue. The captain ought to choose a place, meet and commodious for fighting, providing that the sun may be in the face of his enemies..And if the place is sandy or dry, due to summer heat, let him wait for the wind to blow in the faces of his enemies and on his own back. For the galloping of horses raises up great dust, which the wind will carry into the faces of your enemies, blinding their eyesight.\n\nThis was the chief cause of the Roman slaughter at the town called Canae.\n\nNothing should be more regarded by a political captain than time, which intends to undertake great things, worthy of eternal renown. Sluggishness causes both loss and shame. Therefore, he must endeavor to finish all things with care and speed, after the example of Hannibal of Carthage, who, by great rewards, purchased passage into Italy, so that he might finish his journey and end his voyage sooner. The same thing was also done by the Roman captain, who, rebuked and embraced by his friends, answered thus:.I regard not my costly journey, when I have redeemed the time, most dear to those who travel and employ their wits about weighty and important matters.\nIf men do any fault in your army, be slow in their punishments.\nBut generous in giving rewards, if you have knowledge, it they have done anything gallantly and well, that others may be provoked and stirred up, at that example, to be ready at hand. For valiant and lusty warriors are more sluggish when their good deeds die without rewards or thanks. Therefore let the captain announce and present himself, by largesse the only virtue laudable, to knit and bind his men in sure love, and the cause of all good chances, without which all other things decay, as it appears by the rich king Perses, who niggardly gaping after treasures, was bereft by the Romans, both of his kingdom and riches, with great shame and scandal..He who has a light army must pursue and with speed trace after his enemies, who are laden with baggage, and trouble them day and night with continuous assaults, not suffering them quietly to take their meat and drink, but bringing them into extreme despair. This was well known to Sertorius, an expert warrior and wise captain, who thus disquieted Pompey with his lightly harnessed men, bringing him into uttermost distrust and discomfort. Therefore, it is great policy to have light harnessed men in your army. For so you may discomfit your enemies and they will not like it. If therefore an army laden with baggage pursues you, you do not need to greatly care that your men will be oppressed by them. On the contrary, you may now and then assault and kill them when they are weary, and yet quickly retreat and escape..It is therefore profitable for the Italians to fetch many horses from the eastern party, which will be of great help to them in destroying their enemies. How much examples move and encourage soldiers? Sertorius, coming from the stock of Senators, and a valiant captain, bears witness. When he was unable to bridle and rule the fierce violence of the barbarous aliens, whom he then led in battle, after many of them were slain by the Romans and many wounded, he endeavored to comfort their sorrowful and heavy hearts and restore their old strength. He caused two horses to be brought into the open field of the entire army, one lean and the other fat and lusty. He also commanded a strong man to seize the tail of the lean horse and a weak man to seize the tail of the fat horse. But the strong man went about to seize the whole tail at once, and it was of no avail..And the weak man, who labored to pick away here and there, made it all bare for the stamp. Then the army, which did not know what that example meant, had it declared to them by their captain. And so by that witty example, he had them ever after buxom and obedient at his commandment.\n\nIn the army, neither food nor drink should be taken without the consent of the captain. But all things must be done by his discretion. By this means their business shall more happily come to pass.\n\nIt is a point of wisdom sometimes to hold back your soldiers from battle, a policy not unprofitable. For afterwards they would be gladder to fight, and more fiercely will they go upon their enemies.\n\nWhen we perceive our enemies, nothing to regard but the pleasure of their lives, but like brute beasts headlong, coming upon us. It shall be profitable somehow to give way to their folly. Yes, although we are able to overmatch them in number and force of men..If they are surrounded and encircled on all sides, it is best to make a way and create a clearing for them. For nothing is more foolish and vain than to fight with those who willingly want to die. If there is any resemblance or suspicion that your soldiers are afraid of gunshot and other ways their hearts may fail, it is a good policy to stop their ears with something, and so they will fight without fear, neither hearing the pitiful wailings of the wounded nor the noise of guns. This policy will serve against the Almain enemies who use a great number of guns in their armies.\n\nWhen our enemies are for the most part archers, set against them men armed with tergates, a type of soldiery sometimes in the host of the Eastern party. And by this policy, your army will be out of danger..Before beginning to lay siege to any city, first gently attempt some entreaties with them, and with enticements and promises, especially if the people are not naturally desirous of riches. The reason for such a captain who achieves victory without shedding blood is unmatched, besides his men, with fierce courage, will risk their lives for his sake.\n\nIt is unsightly to see a captain or an army traverse in wars, using any violence or unwarranted harshness. Such a brainless and hopeless captain is worthy of abandonment, lest his folly endanger the entire host to destruction by the enemy, like sheep..If you're bringing forward your enemy's foot soldiers, make your horsemen retreat and give way little by little, feigning fear and flight. This will entice the foot soldiers to range and run about, keeping themselves in tight, hilly, and rough cover where horsemen can have no easy entry. By this means, the foot soldiers will be taken and slain.\n\nThe Frenchmen and Germans, at these days, have in their armies a great number of gunners, who cause much trouble and hindrance to their enemies. Therefore, my counsel is that an army without such soldiers should engage them most in rainy weather. For at such times they are unserviceable, and can do no good.\n\nThe ground captain ought discreetly to divide and point in good order, the busyness of his army among his petty tains..Wherby he may be dispatched and freed from all other business, except to search out the counsels and attempts of his enemies, and thereby he may overcome, that every man may perform his work and task attentively.\nOur ancient noblemen, of godly living, thought it sufficient to overcome their enemies and were content with conquest, and earnestly refrained from the empire, lest they should be judged rather to fight for vain riches, which are the very cause of deadly battle, than for everlasting renown.\nThese were men whose deeds are worthy to be fresh and flourishing in the memory of man, whose names are worthy to be spread immortal, in every age, whose fame should not be shut up or hidden in any posterity. These may be a pattern and prescription for all others, and the shining image of virtue, whom all men may behold and look for the enforcement of their prowess, in such like affairs..But alas, the Christian princes and kings of this age are of another sort and condition (why this thing grieves me deeply to relate), who ought to cast down their eyes with blushing countenance when they read or hear of Ethnic princes surpassing them in their deeds and in all other virtues.\n\nWhen you mistrust that your soldiers will retreat and flee, my counsel is, to set a strong garrison of men behind them, who may receive and take them at their retreat, and without mercy kill them in the sight of the others. Therefore make this cry and proclamation among your men, that they fight manfully, putting no trust in running away. This opinion of despair is the only remedy for such situations.\n\nIf there are any kind of people who are fierce and harmful to your men: It is best to take from them their horses, harnesses, and weapons. For what can their proud hearts and stubborn spirits provoke, without their weapons..And this policy the Moorish bishop, called the Soldan, uses. Or else he could not keep so many people under control with so few guides and rude soldiers, except he had forbidden them the use of their horses, harnesses, and other things.\n\nIt is sometimes profitable to leave your enemies' pavilions furnished and replenished with good wines and hearty meals, and to feign flight with your host. And after midnight, unobserved, to assault them, when they are filled and engorged excessively with wine and meals. For certainly then you will find them drunk, and with such intemperance that it will be easy, without murder, to subdue them. And this policy is worth remembering.\n\nWhen you command your men, it is best to choose soldiers who are hardy, strong, and enduring. For cowards and soft men are unfit for wars, when enduring and steadfast men will become good soldiers..The Romans, rulers of the world, have shown us through their actions the value of exercise. This practice was essential for their warriors, whether in times of peace or war. They were rightfully called rulers. For what science can flourish without exercise, when exercise surpasses and overcomes nature, and even makes women warlike and bold? This is evident in the women called Amazons, who, through their martial labors, became princesses and empresses.\n\nA skillful captain should therefore drive his men to some kind of exercise, lest they be astonished when the time comes for them to fight. The word \"exercitus,\" meaning an army, derives its name from exercise.\n\nIf it falls to you to overcome your enemies, it will not be unprofitable to put on their armor and apparel and, with all speed, to go and assault their cities..For perhaps they, being deceived by the fashion of the armor and apparel, are sooner taken, and also dismayed by the unexpected chance, and being bereft of all counsel, will yield up their city, and themselves. Often it happens that a small number is forced to fight against a great power. Therefore, this is my counsel, in such a case, that you set upon your enemies by night, who, contemning such a small and weak number, negligently keep watch and ward, at which time, by fortune, being lady of wars, which fortune is gentle to those who beseech and follow her help, and favors them, who do lose their own demesnes, and after ravage other men's possessions, you may discomfit and overthrow them..By this policy, the fierce Carthaginians, having three main hosts, rejoicing at the death of the Scipions and the discomfiture of the most part of the Roman host, were in one night in Spain scattered, driven to flight, and killed with the Romans who remained alive, which were a very few. This destruction of the citizens of Carthage was the chief cause that the Romans kept still Hispania, after the unfortunate death of the Scipions. Therefore this policy may be used in great need and perilous danger.\n\nCustomize your soldiers to sleep without straw, so that by habit they may do it willingly, to which necessity will sometime compel them. And what is more in all things than custom, which is the mistress that puts all things in order. For nothing can be thought sharp or painful to them who accustom themselves to hardiness. Therefore let men endure new and strange enterprises, which brings all things to perfection..If any of your enemies who have skill in warfare discover what you are planning: It will be beneficial for them to raise suspicion of treason against you with their prince or citizens, using some cunning deception. I will teach you two examples of this. The first is when you destroy another's fields. Then deliberately avoid his fields, to bring suspicion of treason against him. This policy was used by Hannibal of Carthage against Quintus Fabius Maximus, the Emperor of Rome, indeed against the conservator.\n\nThe second policy is to send some of your trustworthy and subtle servants to him whom you want to arouse jealousy of treason, to communicate and talk with him as if with friends. This will bring him both hatred and suspicion of treason against his king and cities. The Romans used this tactic against Hannibal..The captain may invent other craft considering the time and place, in which some matter of treason is contained and treated between them. Provide that those letters may be conveyed to the hands of the Emperor. I do not approve of this stratagem, nor do I greatly praise it except it were agreed upon the complete destruction of them.\n\nThose who make battle require aid from their confederates and from their tributaries, or else hire foreign soldiers. This often results in the fall and destruction of an entire army. For when they have any affront in their hired men, sharply beginning to fight, and rejoicing as victors, either the hired soldiers stagger and stand still, turning their faces, or else the captain is forced to fight against them with his men. Therefore, do not require much external help, but from those whose faith you do not suspect..These hired and strange soldiers were the destruction of the Scipios in Spain. For when they trusted and affiliated themselves with the Spaniards, the two brothers divided their army, which kept together could not have been subdued. And shortly after, through their false helpers, both were slain, and all their men for the most part were maimed or killed.\n\nIf any heinous dissension arises among your soldiers, which often happens, for divisions rising among them, my counsel is, to set all things in quiet stay, and bring them again to concord, constrain them by others making, to forget such wrongs, and become good friends and fellow soldiers again, commanding also that from thenceforth,\nthey do not show any token or remembrance of that variance, in deed nor word..That captain is worthy to be highly praised by his own men and greatly feared by his enemies. He goes about taking and despoiling towns without shedding blood from his army, and strives by politic means to conquer countries. Such a captain shall always have his soldiers ready and at hand, to face things hard and dangerous. It is becoming of a prudent captain to prove and test all things, rather by conveyance and policy, than by the force of arms. Greater victories are won and gained by policy than strength. Therefore, by night and when rain falls, cities and towns are to be taken and despoiled.\n\nThe presence of the grave captain is necessary in the battle, and all men (whose minds are not battle-frenzied) can clearly perceive and see this. For the soldiers, yes, and their captains, both out of fear of shame and specifically because of the presence of the grand captain, will stir themselves up most valiantly..Many also, for the hope of reward, and chiefly to purchase the Emperor's favor, will exploit and furnish all things. Often times also, the battle slowly and cautiously fought, is renewed and restored, manfully by the presence of the grand captain, who does not leave any feat or train unprovoked, encouraging his men now with meek faces, and now with gentle and comfortable words. By which means the soldiers will contend one with another in prowess, so that in the Emperor's sight, they may do something notable and praiseworthy. Therefore nothing worthy of perpetual memory can be done, if the Emperor or grand captain is not present.\n\nIf it happens, that any great prince is beset on every side with many enemies, so that he is not able to bear their force and violence, my advice is, that with some he make a league of friendship, and with others he do seek peace, And so he shall escape and avoid the dangerous destruction of his country..For when many seek to obtain a kingdom, it is easy to dismiss some, either with great promises or money, and especially in this time, as I do not strive as much for renown as they do for riches, and the world hungers for gold and silver.\n\nSometimes great battles are begun among men for a trivial reason: therefore, if we make preparations against whom, it is not honest for the other party to show themselves merciless. For what can be more shameful to a man in his life than to be noted and attached to tyranny. What makes us more worthy to be likened to wild beasts, and does it not harm the advancement of our renown, the increase of our honor, and the public welfare of our realms more, than horrible tyranny? Therefore, such cruelty should be avoided, no less than wild beasts.\n\nGrievous and dangerous battles often occur among men..A sage captain should provide earnestly for all things, especially old and experienced soldiers. They, accustomed to battle, are not afraid of naked swords or strokes, nor do they shrink from deep wounds. They steadfastly endure and remain firm in all dangers for the sake of their elders. Moreover, having been trained in military knowledge, they can discern what is profitable and what is not, deciding this for themselves, either to conquer and overcome their enemies or to die manfully, which is the true sign and argument of a noble heart and lusty blood.\n\nThose who wish to become good and expert warriors should diligently apply and follow the same path in their youth. If a young man desires to quietly mount and dismount his horse, and likewise to take hold of his horse with spurs, so that he may prance, traverse, and fly with the reins, then he will certainly become a good warrior..Let him practice shooting with hand guns and crossbows, casting darts and charging guns, carrying a sword and tergative, and sometimes with his marrows ranging like a man at arms, to resemble a battle: that when he comes, the youth of England do use in their play a warlike sport and resemble that tail, which is called English and Scottish games, to men's stature. Great experience will shine and appear in him. To such one, all labors, which are intolerable to other men, are light and easy, as lying on the earth, suffering famine, and enduring all other most painful trials. Therefore, it is great profit to bring up youth in such exercises, to harden them in greater things.\n\nWhen a rumor is spread that a mighty host of men comes against you, augment the same rumor among your soldiers, affirming it to be true, by the report and acknowledgment of your outriders..With what stomach and heart will they prepare and bend themselves, to withstand and receive such a large number of enemies, if the number were truly that great? When they come to fight and see the show abate and diminish, they will gather their hearts with much more force and violence, which before, doubtfully expecting victory, now as victors will boldly fight, stepping forward with cheerful courage, against whom nothing is daunting, according to their conception and opinion of the victory.\n\nWhen you fear (and not without cause) the traps and deceits of some nobleman, lest he suddenly come upon you and deprive you of your kingdom, despoil your cities and towns, and thrust your life: It is not the worst, in preventing him, to waste his kingdom, spoil his cities, and imagine his death..And so such trains which were provided for him, you shall use to overcome and deceive him, and shall catch him in the same nets and snares that were laid and set for him. For God's laws, the law of man and nature, allow this, that a man may turn that to the undoing of others, which they laid for him.\n\nIn some countries, men use long beards and long hair, which in battle are troublesome and unprofitable. For they are good stays, to hold a man hard and fast. Therefore it will be good to clip them short. For little things sometimes do much harm. And in such cases, all things which are harmful to us and profitable to our enemies are to be put away and not used.\n\nIt is not best to lay siege to any cities before we have brought the whole demesne of the city into our hands. For if the citizens keep part of their feldes in their possession, it will be hard to get them without the great loss of time. When other cities in that time might have been subdued..The Amazones, known for their manly spirit and boldness, adopted a policy of not attacking cities until they had taken the surrounding villages. Wounded and killed men embolden the enemy and demoralize one's own troops. Therefore, the captain must diligently provide for the removal and sending of his slain men, along with the wounded, to some out-of-the-way place, both unknown to his enemies and his own host. Philip of Macedon was greatly hindered by this, as he left the slain men in the sight of his own army, which was plainly visible to the Roman outriders. This caused such fear among the host when they saw the wide dens and depths of the wounds of their comrades, that they would rather endure any distress than have further skirmishes with the Romans. In this matter, the king was criticized for his ignorance, which he later acknowledged..The Turks, who are experts in war in these days, employ this policy: they burn the bodies of their slain men, so that their own men may not experience discomfort, and the enemy may not gain courage from it. A merciful captain should not disdain the prayers and petitions of humble personages, but should gently listen to their requests and desires. For what is praiseworthy in a captain, as much as humility and humanity: by which he will purchase both the favor of his own men and also of his enemies. Scipio Africanus, while waging war against the Carthaginians in Spain, subdued more by his unspeakable humility than by the sword. The unapproachable humanity of Caesar also greatly lifted up and advanced his reputation, and made him wonderful and marveled at by all the world. Therefore, embrace and follow gentleness, which is the lodestar of manhood..It is not dishonest at the beginning of your wars, to use cruelty, which is the very cause that cities and towns well defended often surrender: if they had not feared such cruelty, they would have waited and tried the uncertain chance of war, in which much hindrance might have occurred and ensued to the captain and his army.\nThis policy the wise Roman captain Metellus used against Jugurtha, in Numidia. But why speak of Metellus when all wise captains used this policy, and will use it as long as they are in deadly wars.\nBriefly, we have told in our book of the government of an empire how kingdoms ought to be governed. But now I will recite one reason, because it is not unprofitable, since it often happens that kingdoms are ruled by linear descent of heirs, and because young men, who are tender in age, sometimes possess the royal authority and imperial estate, which for their youth's sake are assaulted by their neighbors, nearly joining and bordering on them..Therefore, my counsel is, at the beginning of their governance, to show themselves stern and courageous in mind, thereby to encourage the hearts of their subjects and put their enemies in fear. This was well perceived of Alexander the Conqueror of the world, who, being young and tender in age, took the empire from those who rebelled, by his lusty courage, boisterous demeanor, and greatness of mind, although he was otherwise advised by his counselors. Chastity is highly praised in all wise men, without which no man is worthy to be called, or to have the name of a captain. For how can he well guide others, who is ruled and led by pleasures and lusts, which are most harmful enemies to man? Therefore, let such captains follow Alexander the most dreaded king of Macedon, who not only abstained from the carnal pleasure of the beautiful daughters of the king of Persia, but also from their sight..Scipio Africanus, the fortunate Emperor of the Romans, was renowned for his exceptional chastity, deserving everlasting fame. The term \"Castra,\" which we translate as an army, derives from the Latin for \"where men should live chastely.\" I shall not discuss the scandals that camp followers create, but rather focus on the benefits. Does not lechery weaken and diminish strength, murder the wit, harm the memory, dull the sight, and perish the hearing? Considering their importance in battle and elsewhere, judge for yourself. Wise commanders in perilous situations often employ ruses, delivering their soldiers from fear. In such instances, soldiers discard all fear, emboldened by the bravado and confidence of their commander. Hannibal of Carthage, during his battles against the Romans in Italy, employed ruses..Alexander of Macedon used such tactics in the great battles with the king of Persia. When his friends asked him why he was sleeping in the midst of a battle, he gave them this answer: \"Do you not know that we have overcome our enemies? This news was spread throughout the entire host, instilling in them a firm belief in the victory.\n\nIt often happens that soldiers, even brave ones, speak ill and betray their captain when they are not taken and rewarded according to their deeds. But the captain must not take offense at this, but rather show himself generous and gentle. This will make them more willing to follow him in times of need than any other. Yes, and gladly run through fire and water with him if the cause requires it..A forecasting captain will not cast off his strong soldiers for light causes and trifles, but rather by all means he would entertain and treat them gently. Marius, the happy captain of the Roman people, shows himself a pattern and example, and soldiers are to be encouraged by the captain's actions, not by violence. Marius endured all kinds of labor and took great pains, traveling thereby, rather than by violence, to call up and quicken the courage of his men. For when they saw their captain taking on such intolerable pains, they were ashamed that they did not endure such like labors, yes, and much more unbearable. Marius's doing was worthy of praise. For how can a captain who gives himself to gluttony and sleep kindle and stir up the sloth of his men for any bold enterprise, watching or such like things?.A soldier should also scorn such a captain who rebukes others for faults that are evident in himself. The captain who intends to guide and govern others must learn to master his own affections. If he does, there is no doubt that the entire army will follow his instructions and obey his decrees.\n\nThe captain who wears the apparel and adopts the manners of the country where he is will win their favor when he appears as a native born and of the same people. Alexander of Macedon employed this policy after he had subdued the king of Persia and obtained the empire. For he accustomed himself to their manners and customs. By wearing their kind of clothing and keeping their usual customs, he bound them as true liege men, whom he had previously conquered in battle..A captain should be generous to his men according to their deserts, and with high thanks, reward them for their famous exploits. And when they see their acts well rewarded and acknowledged, all labors seem easy and light to them, and they will not hesitate to shed and spend their blood to please their captain. Therefore nothing so readily purchases the favor and true hearts of your soldiers than liberality and thankfulness, which two are nourishers of valor. For this purpose, a generous captain will not spare any cost to join the hearts of his soldiers, so that he may have them ready and forward in all dangers.\n\nWhen we are afraid of an eruption, either from our enemies or from any city, it is best to construct bulwarks, with wooden turrets, so that our army may be defended and kept safe on every side. For sudden outbreaks much discomfit and trouble our army when our enemies unexpectedly attack us..Such is the violence of sudden eruption which makes the downtrodden become vigorous, and gives victory to him who is unlikely and not yet subdued.\nA venturesome captain in the extreme distress and jeopardy of his life must neglect his own safety, casting himself in jeopardy and putting his life at risk. For the soldiers, seeing the great and dangerous peril of their captain, will be emboldened to pull themselves together again, contemning their private life. For what comfort can they have when their captain is lost and slain. Wherefore they then past hope, will fight in hope, and destitute of all hope, will most desperately, and like hopeless ones, run on their enemies: which is sometimes the recovery of an entire host.\nThe hearts and goodwill of the rude people are chiefly gained by banqueting and rewards, wherewith they are much pleased, judging themselves not to be regarded nor respected, except they are called to death feasts and banquets..For the coming ones do not seek what is honest, but what is profitable. If no profit ensues, their friendship and goodwill decay. This was not followed by Salust, who bestowed and employed his labor, rather in writing the histories of the Romans, than in seeking and hunting for their favor by feasting and banqueting.\n\nLetters may be conveyed to your friends in cities, camps, or elsewhere, by binding them to arrows.\n\nA wise captain will send some of his soldiers who are subtle and witty to prove and tempt the mind of his enemies, and by all means to allure some of the captains or expert warriors to forsake and fail their master in time of need, promising them great rewards, making large offers, and therewith showing and practicing the affability and lowliness of their captain, not ceasing to grant any demand, and also promising whatever thing seems pleasant or acceptable to them..All soldiers should be distinguishable from enemies by some badge, lest they be mistakenly beaten down and strike their friends as foes. This is important where there is no difference in armor and where men cannot be distinctly known from their enemies by their appearance and recognition.\n\nKings and other princes sometimes abuse the conditions of the laws of war and peace to their own advantage. Indeed, they often prioritize their own lust and pleasure over justice, which they should hold in the highest regard. For what king or prince is there now who is so just and uncorrupted that they would not seven times in a day break the peace (which ought to be inviolable) trusting thereby to occupy and enjoy the demesnes of their enemies, or at the least the best part of their lordships? Therefore, friends as well as foes have cause to suspect, and especially when a kingdom is in strife..For no man is deceived more than he who has favor in all men. Therefore, the wise prince will not commit his secrets to another prince, but only for his safety. The privies in the heart cannot be searched. Also, he will not suffer any other prince to enter into his castles and holds, which he has fortified, so they may view and mark them.\n\nThe conditions of the common people are very hateful, who always resort to them where they trust to have the most advantage, who do not set by or regard any man for his excellent and high virtues, if there is no hope of profit, to rise by him. This thing is shameful to be spoken of, but chiefly to be done. But therefore we must apply ourselves to the inconstant nature of such people, enticing and flattering them, to follow us, by feasts and banquets. As the fish is taken with the bait. Therefore, a wise captain will use no less wisdom to maintain the state of his kingdom than he did in acquiring it..By this way he shall keep upright and establish all things. Otherwise, he shall bring all to naught, and a wiser prince shall possess, and enjoy his kingdom.\nCharrettes set in the earth, before the camp, with wheels dug deep, and chained fast together, are a great defense. And this was chiefly used among many ancient soldiers for their speed, who were accustomed to carry with them a great number of chariots.\nAdvantage makes those who are commanders, for the most part ready to battle. Wherefore a wise captain ought much to consider the spoils and pillage, which will be great after the victory, with such riches, that poverty shall never pinch them after, if they bestow themselves valiantly,\nin this one battle, and bear themselves like men, this last day, the last day of all their misery and labor. Wherefore it is the captain's duty, with such like exhortations, to comfort and encourage his men to be forward, fiercely to fight, and boldly to stand..A great multitude of soldiers, who were barbarous and rude, had to be taken to long wars, for fear that sedition might grow among them, which often overthrew whole countries. Therefore, the captain had to carefully ensure that all causes of sedition were removed and uprooted. For if sedition was kindled, the city was like to be burned, and all the citizens utterly confounded.\n\nA valiant captain would be ashamed to be seen alive, and all his men slain. For with what countenance could he dare to show his face, or press into the company of valiant captains, when he was surrendering his men? If the battle was ill-fought, who would be blamed but the captain? Which either in an unequal and inconvenient place pitched his field, or else with a little power rashly gave battle against his enemies, who were both more numerous and more expert in wars, a thing not to be done, but in a great strait, and urgent necessity..When any province or city has newly yielded themselves to the captain, he should pardon all burdens and charges of the city, open prisons for those in danger, and burn books of condemnations. Showing kindness and humanity, yet without forgetting generosity. The captain who abandons his host and flees is worthy of execution, as an example to all others. It is more praiseworthy to die valiantly in battle, fighting with great glory and renown, than to lose one's life through cowardice, shame, and reproach.\n\nCommand your soldiers to avoid spoiling and robbing temples, lest God be offended by it..For great harm and damage occurs to an army through such unreverent spoiling of churches, which for such mischievous deeds never escaped unpunished, neither in our days nor at any time out of our memory. Therefore command your men to abstain from robbing temples. For no battle is so hard to avoid as the battle of God.\n\nWhen your enemies turn their face and flee, pursue and chase them eagerly if there is no suspicion of treachery. Do not delay or be slack, lest they recover themselves and, ashamed of their cowardly flight, turn again and cause you to recoil, recovering the battle, which now before was lost. For experience shows how unprofitable it is not to seize the opportunity when it serves.\n\nIf the captain perceives any place convenient and suitable for the discomfiture of his enemies, it will not be unprofitable to dissemble retreat and fear until he has trained and led them there..And then let him set upon them, on the forepart, on the back, and on both wings. Therefore the greatest part are brought into such trains that tarry in holds and endure assaults of their enemies, and at last are forced for famine, to fight field in open chapel ground.\n\nWhen great dangers are at hand, which we must avoid by some means, the remedy is, to choose soldiers who are unfearful and courageous to encounter with their enemies, when we must encourage them with rewards and fair promises, that gladly they will march for war and not step back for any dangers. Also, we must earnestly affirm that the only trust and hope of victory stands in them. Wherefore they debating all these things with themselves, and mindful of their former doings, will purpose with themselves to achieve the victory and win their spurs..You captains and soldiers who look and climb for honor, and will not damage and impair your name, beware of treason: which is most cursed and hateful. First, you shall have those whom you betray as your deadly foes and extreme enemies, and they for whom you work that treason, fear and suspect you. Indeed, and at last hate and abhor the deed, always doubting, lest you practice such treacherous ways against them, whom you have used. Therefore such men will rebel and depart from their captain, let them yet beware, to commit such a heinous fault. Whych fault is most abhorred in all ages for great hatred is gathered for treason, which fault is abhorred by all men. The traitor is hated, booked at with fingers, and defamed both alive and dead. Therefore you may see the fruits of treason.\n\nThe oration of the captain, set forth and spoken, is much commendable and very requisite..For weighty and fitting words shall make him praised by all men and taken as the very image of virtue and wisdom. Therefore, captains must not, before all men, follow their merry conceits and speak unwisely, but among their families and near friends: Yes, and then not wantonly and foolishly. But their words ought to be seasoned with sagacity and gravity, and esteemed as the oracles of the goddesses.\n\nGive to your host a general commandment, that they refrain from spoil and robbery until your enemies are conquered and wholly brought under, and a great penalty must be set to the contrary. For when your men fall to spoil, and are given to plunder, your enemies may recover and restore their strength, and even now subdued and lost men right away become victors. Therefore, as long as one lives, and any part of their strength remains, bid your men to pray, lest the mirth of the victory be turned into heavy and sudden sorrow..After taking the cities and defeating and killing the enemies, it is unprofitable to burn and destroy all. You may leave those cities to be inhabited and guarded by your friends, and later they will be a great refuge and support to you. Although the captain, considering the time and place, may follow the advice and recommendation of his friends.\n\nIf your neighbors are disturbed and troubled on every side with wars, it is convenient and honorable to send them aid, so that the sorrowful war may be carried on by them rather than by you. For quenching the fire of your neighbor's house is the safekeeping of your own. Therefore, it is meet and proper for neighbors to be friends, when outward wars do not trouble them, lest your neighbors harm and damage you as well..To show some token of prowess and do some valiant act in the eyes of your enemies is a great help and highly valuable for obtaining victory, whether it be done by the captain or any other soldiers. And so a few valiant men often cause all victories. Therefore, let the captain ensure that he has such a man available in deeds and strength. Which in singular strife, and man to man, is bold, valiant, and courageous.\n\nA wise captain will not be careless and despise a little army, although it be but weak and a small power. For where there is a little spark (which he would not think) a great fire does kindle. Therefore, the fire must be quenched before the flame flares out, and all set on fire..And likewise we must quench and overcome, that little strength and prowess of our enemies with all our endeavor, lest it grow and become bigger, and then, without more jeopardy, it cannot be withstood. Wherefore it is great folly to neglect such things, and not in time to meet with little powers, and utterly to discomfit them.\n\nAll captains, soldiers, and others ought to flee from idleness, even as from the pestilence: yes, and rather more. For idleness destroys the body and mind, which is most precious of all things, and drowns the reputation of men, when the pestilence destroys only the body: wherefore all captains and soldiers, do you cast off that sluggishness both in time of peace and war, and shun it, as from a wild beast, when she sets on you in time of prosperity, giving most deadly battle..For cities which could not have been overcome in time of war, have been destroyed, through slothfulness in times of peace. This brings about the harm that not only fools, but also wise men are choked up with the stinking cells of this vice.\n\nA good captain will surely take diligent care, with his own eyes, to examine the countries around, before leading his army there. He will surely know the safest way for his men to journey, and where his enemies may lie in wait for him, or vice versa, and which cities and towns to destroy, it will be profitable and expedient for him, lest he be deceived sometimes by spies, sometimes by ignorance, sometimes trapped in their traps and snares.\n\nThe duty of a sovereign emperor, in times of blessed peace, is to augment and fortify his empire, through the acquisition of new friends. King Adrabal the Wise of the Carthaginian people was not unknown for this..For after the first battle that he had in Africa, he enlarged and increased the power of Carthage, by bringing in those who bordered on him and purchasing their favor. Wise emperors before this time and in this time also have done and do the same.\n\nThe captain ought to be bold in adventures, and likewise wise, and of much counsel. For what use is it to have a captain bold, and the same foolish and without counsel, when they both join and jump so near together? And also one needs the help of the other, so that for the default of one, no man is worthy to be called a captain, but a very loud and unworthy bearer of that honorable name, which is also more likely to have a master than to be a master.\n\nIt is very profitable in the siege and beating down of cities, to make this proclamation among the main host, by the commandment of the grand captain, that all the plunder and prayers shall be due to the soldiers..Then they allure and inflame with the sweet desire of vanity, and strengthened with the hope of riches, they will not be put back for any violence, though it be never so great, but they will surely take and beat down the city. Such desire and unsavory courage of vanity reigns among men.\n\nIf your soldiers follow them gently, from place to place, it is a great token and argument of their faithfulness.\n\nAs fish are taken with sweet baits, so the barbarous aliens are plucked and hailed with gold, yes, and much sooner. For they esteem gold and silver much more than any praise or renown, so that the Italians have great hope to overcome them for their greedy desire of treasure, although the coming of warfare and the praise thereof has ever flourished and yet does among the same Italians..It often happens that you must carry your army over some river, where your enemies resist and obstruct your passage. In such cases, you must prepare boats if time and matter do not allow for building a bridge. But before that, above or below, you must lie in ambush, a band of good soldiers, hidden, which must come upon your enemies privately at their backs, and looking for nothing, when they go about to stop and let your passage. And this is the best policy to carry your army over any water.\n\nWhen your soldiers despair, either of the victory or of their journey: A steadfast captain will not cease diligently to comfort them. By this, sadness and fear may be plucked out of their minds, and they more pressed and ready, either to fight or to go on their journey..If it happens to you, to be slain, you shall appease and calm the angry hearts of the rest, if the deed that brought about your death is brought worshipfully to burial. By the funerals, they will see that you did not intend their death and destruction, but the praise of that battle and victory. Nothing is more praiseworthy than this, nor does it draw men's minds more marvelously and entirely to love him.\n\nIf your enemies prevail in neither number nor power of men, by no means come to hand-to-hand combat, nor appoint yourself to fight in pitched battle.\n\nNevertheless, do not allow them to lie quiet, but night and day assail them vigorously with picked soldiers, making roads and assaults against their palisades, continually renewing skirmishes with them, ever showing joined battle..My advice is, when your enemies are very numerous on land, take to the sea. There you will either gain the advantage or suffer no loss.\nReceive hostages and pledges from any country or city, which are either sent freely or by constraint. This is the most secure and fastest bond of their loyalty and faith. For the great love which they have for the pledges will make them keep their promises.\nThe sorrowful weeping of women within the city is to be stopped and silenced. For such outcries and woeful lamentations of women, let the soldiers not be distracted by them in such uproars..A skillful captain will bear in mind to keep a close and lasting (to his power) distance from the rest of his army, the slaughter of his men, and turn all to the best, with gentle words, burning them privately and unexpectedly in the night with his army. And those who are wounded and maimed, he shall send to the nearby friendly cities, sparing nothing, so that they may be healed and may have their strength restored. Those men who are now hardened, he shall have in future battles, ready to jeopardize themselves most boldly, at the request of such a gentle captain.\n\nIf it happens that any of your valiant soldiers are wrongfully used or suffer reproachful rebuke, and thereafter are displeased, it is expedient with fair words to assuage his anger, lest, as he has been valiant and witty on your part, so stirred by displeasure and unkindness, he may cause much harm and hurt against us..A faithful captain and his soldiers have the duty to forgo their wages when they perceive the treasure being wasted. By doing so, they betray their lord. Therefore, they must temporarily leave to demand their payment if they can and seek the prince's favor. Little things, even great ones, should not be overlooked. For the costs are similar, but the rewards are unlike, making it inadvisable to bypass such places where great labors and expenses are necessary, and the profit is small or none. There are things that cannot be undertaken except after the enterprise is begun and the siege attempted. The proof of this is clear from the Roman Emperor's actions when they besieged Capua, remaining so tenaciously that they abandoned the defense of their own country to destroy and conquer it..The huge host of Hannibal could not pull them away, although they were brought to uttermost despair. Yet they neither doubted nor grew weary of any labors, but constantly continuing, brought home a famous victory with immortal renown.\n\nIf you have gained cities or countries by any means, do not leave or give them up, but keep them with all diligence. For it is greater reproach to lose little things than never to have won them. It is also hard to win and destroy countries. Therefore, it is not unwisely to readily surrender that which was gained with great labors and charges.\n\nThe condition of the base and rude people is pitiful and mutable, either willingly and bound to serve, or else after proud and haughty demeanors, to rule themselves..Why the multitude cannot justly or equally bear rule and office, though their arrogant, stubborn, and stately conditions use all kinds of cruelty, tempering and measuring all things by their fancy rather than reason. Therefore, no kingdom can long stand governed and guided by the commoners and unskilled people.\n\nWhen it comes to the multitude of gunners and other crossbow shooters, the soldiers cannot stand safely on the walls. My advice is, then, to make holes and disturb the enemy with arrows and darts.\n\nIt often happens that the walls of cities are shaken and beaten down with guns (this deceitful instrument). Then, bulwarks must be made with all speed to keep back our enemies, with turrets of wood, and trenches filled up with sharp piles, where the siege on that part may be harder through the strong fortifications than it was before.\n\nWhen the city begins to slack, it must be vanquished with the sword..Best it is, enemies negligently keeping watch and ward not by daytime but by night to set upon and invade them. For then, without question, the fight shall not be hard, when enemies overwhelmed and half dead with sleep and wine, suddenly wakened, shall not know, nor yet perceive the cause of that brutality and disturbance, before they are struck down, taken, and slain.\n\nWhen your soldiers cowardly and with hollow hearts, not fighting freshly, pluck the standard from the standard-bearer, and flying it among your enemies, then after exhorting and encouraging them not to suffer such shame and reproach, that their enemies shall keep their standard. Then take a weapon, and command the best warriors to follow you to win back their standard, make a quick advance with much violence.\n\nNothing is of such little value which in war will not render some service. Therefore, an expert captain will not despise anything, although it be little worth..In war, on the sea, a full wind is a great part of the victory. It sometimes happens that your army is in great jeopardy, and so enclosed and surrounded, making it impossible to escape. Then the captain must use some sudden and unusual means, for rashness may jeopardize the victory, when wit cannot help. Such is the power of rashness.\n\nWhen your camp cannot be well defended due to the openness of the place, my advice is to make fortifications of wagons. This kind of defense, although it is not good, yet it makes a face and shows a appearance. By which, your enemies, for a time, frightened by the novelty of the thing, will recoil, and not hastily march forward..If your enemies are well-mounted and you wish to engage them in battle, either out of profit or necessity, my best advice is that each horseman have swift and nimble foot soldiers with them. These men can quickly mount a horse and dismount just as quickly, making what appears difficult to others through custom, a mere trifle for them. This kind of fight began at the siege of Capua.\n\nIf you intend to raise and move the siege from your own cities, fiercely lay siege to one of your enemy's cities. For when they endeavor to succor and rescue their own city, they will soon depart from yours. And so, those who cannot keep and aid their own cities by strength, save themselves well by laying siege to the cities of their enemies..Those cities which willingly yield and give themselves to us, although we are not able to defend them, it is not convenient to spoil and plunder them, or to vex them with any wrongs, but rather with bountifulness and humanity, to treat and use them. By this other cities will be moved to yield sooner.\n\nThe knowledge of martial feats greatly emboldens and encourages both soldiers and their captains. For such men know how to help themselves and can take time to strike their enemies without harm.\n\nAnd except their enemies are careful and expert, as they are (the battle not joined) they are assured of victory. In whose bold hearts, strength so much increases, and they steadfastly stand in fight to obtain the victory. But this science, as it is gained and assured by exercise, so is it lost by negligence..If you endeavor to perform famous and valiant acts, take a few, and those picked soldiers, well-exercised in war and hardened in labor, with whom you may discomfit, at your pleasure, the unwilling multitude of your enemies. But if you trust to do the same thing with a large garrison, which are rude and having no skill, you will be trapped in your purpose and shamefully destroyed, and therewith taken in your own train.\n\nYoung men ought to be chosen as soldiers who are tall and strong, who can endure hunger, thirst, and lie on the ground, and who also have a pleasure in handling weapons, fighting, taking it for a sport and game. Such fellows lusty and strong, are likely to become valiant and expert warriors, whose help you may be assured to use in great jeopardies, and all things shall chance to your desire and mind. Therefore diligent care and wisdom are required in choosing and taking up soldiers..We must carefully choose whom we commit the keeping of provinces and cities, and whom we make our lieutenants, and that they be rich and ancient citizens, of our own city, having children thriftily and disposed to virtues. For such men undoubtedly would be faithful and loyal, in whom no suspicion of treason is to be feared, which would be disreputable and shameful to them and their posterity.\n\nCause your soldiers to feign continually, and not lay downright, which\nthe force of fighting is much dreaded by your enemies, chiefly if the blows are cast at the face. These wounds are uncurable, and the wounded have more need of a priest than of a surgeon. But if your men have bastard swords or two-handed swords, used in the other parties, let them give downright strokes. For those swords are so deadly, that lightly they will strike off the head, cleave the body, and dismember all parts..Camp your soldiers as near as you can, in places where fodder, water, and fuel are abundant, so that your soldiers may have plenty, without any interruption from their enemies. Be careful also to pitch your pavilions and tents nowhere under a hill, lest your enemies (unaware to you) take and occupy the hill, to your great discomfiture. Ensure that your army is not lodged in places which, with rains and brooks, will soon be overflowed, or where the banks may be cut out to drown your army, or at the very least your cattle and other baggage.\nProvide them with no delay, and keep the host where there is ample pasture and champion ground, for the danger of guns. But to be brief, I cannot give a sure rule where to lodge your army..For the place and time to change, your purpose must as well. In such a case, the captain's wit and knowledge are greatly required.\n\nIf your enemies are present and the camp must be fortified, set abroad a few horsemen and a larger garrison of footmen ready to withstand and drive away your enemies, until your fortifications and fortresses are completely done. By this means, your enemies will be mocked, and you will afterward more securely range forth, while those who now rejoice as victors will be driven away with shame.\n\nIt is rather to raise and assemble an army of your own men than of strangers,\nwhom you shall have faithful and ready in all perils. Having their country, parents, children, kin, and friends in remembrance, they will not give back ten times in a day to danger their lives..In mind, all kings and princes (except the wise and rich Venetians) prefer to use their own men rather than outsiders and aliens. When we intend to make battle, it is expedient to foresee and certainly know in what places the event is to take place. If we must travel in hilly and rough terrain, our army must be equipped, much more so with footmen than horsemen. And the horsemen also must be lightly harnessed, so that with greater ease they may climb up and, if necessary, come down the hills to fight on foot. But if we are to wage war in plain and champagne countries, then horsemen are most necessary. For footmen will stand little ground and use little. These things are spoken, not without consideration, since in the assembly of an army, kings and princes incur great expenses, some in vain. The health of your army is maintained by exercise, by healthy countryside and sweet waters, but especially where there is plenty and abundance of provisions..For of famine the plague sometimes comes, when men, for want and default of victuals, are driven to eat unhealthy and corrupted meats.\nWhere the water is so deep that neither footmen nor horsemen dare venture over: best it is to turn the water into ditches out of its usual course, by which means the water being lowered, thy army may wade and pass over.\nIt is a good policy by hunger, rather than by weapon and incursions, to vanquish thy enemies. For nothing is more profitable, nor yet more praiseworthy, than by unbloody battle to join the mastery. But take heed lest thy enemies, thus starved and tamed by hunger, do provoke them by some displeasures to battle. But then lie still, with thy army, and refrain from any assaults or briberies, until their victuals be wholly spent.\nAlthough it is very hard in a great army to know the lurking spies, I will show some ways, not unprofitable, of which this shall be one..The captain should frequently check and examine his register. If there are any unrecorded or unwritten matters, it is a sign of spies. If those registered carry two days' rations and make efforts towards other parts, it is necessary to block and guard ways, passages, and woods day and night to capture and carry them to the captain to be tortured. If any wander outside of the camp without the captain's command, they will be considered guilty of petty treason. It is therefore the captain's duty daily to observe his army, both by himself and other trustworthy and believable soldiers, and mark men by their faces. By this policy, he will know the time if any of his soldiers remain behind.\n\nThe captain must also command all men to take their lodgings by daylight and be in their tents. If any are suspected, they should be taken and imprisoned, and by torture compel them to reveal their intentions, commands, and charges..The captain should debate and discuss, with the wise and experienced warriors, now and again, what is to be done. But what he will do, let him reveal, and deeply consider the thing with himself, by which policy he shall never attempt or undertake any matter vacantly, when his intentions and affairs are unknown and concealed: but by all means he shall have his own desire.\n\nThe host, boasting towards battle, the captain ought to speak these words: that unwillingly he will seek his own death, except he brings with him the victory. These words wonderfully will move and inspire their hearts, and especially if they love and have him in any reverence, so that for his usual gentleness and generosity, they will put their lives in danger to gain him the glory and renown, carrying their death with his. Therefore, let the captain show and persuade to his company that his life, death, and renown stand in their hands..My advice is, to send out thy unskilled soldiers, sorrowful fellows and most unprofitable, as bait, prayer, and enticement to thine enemies, who provoked and allured them to take them prisoners or else utterly to slay them. Rightly, they can be caught and trained in snares. For they then gladly, as victors, will (disorderly) follow the pursuit and chase far off, keeping none in array. By this cunning and training, many have been deceived; this policy was not unknown to Eastern soldiers, who let loose their horses to stray among their enemies, and they, intending to steal the horses, were taken and slain.\n\nIt is not good to kill the captives and prisoners, but to keep them for tillage, and those chiefly who are burly, cart-like, and fit for it. For what profit can come from their death, if they are kept alive, we may use them in husbandry: and from their labors, we can get great increase and advantage. This has been done by many kings and princes..And the Turk at this time keeps a great number of Christian men as slaves and bondmen, to the reproach and shame of Christian princes, since his army cannot be nourished without the fruits of the ground, which should be sold, and therefore his soldiers thereby have and receive their wages. Famine is harmful and worse than a plague to his host, which destroys cities, countries, and towns.\n\nAround the sea banks, fresh water is found, as well as in the middle land and far from the sea, where shrubs grow. It is useful for the captain to have knowledge of these things.\n\nIf you fight in the night time: it is profitable to have the moon on your back. For thus your enemies will not well guard, nor escape the strokes of your men. For the light, and also for the false image, which the moon shows forth..It is necessary for a captain to know that both his horsemen and foot soldiers, inexperienced in the art of war, must be daily exercised. Their unfamiliarity is the great destruction of the entire host when they do not know how to maintain formation, nor what to do, but rather like men astonished, devoid of all knowledge of war, and now learning the arts of war in whose hands the chief part of the battle stands, begin to hesitate and offer their backs..Kings and princes (the counselors of the public welfare, for the time being dismissed) should call upon active and expert warriors and use their counsel in military affairs, not doing anything rashly against their advice. Pompey, who was renowned for his knowledge of war and deserved to be called magnus (great or noble), provides an example. When he waged war against Caesar, he was compelled by the Senate to change his plan and use another way than he himself had decreed, or war would have required: thus, he was defeated most shamefully with his friends.\n\nThe red tents, portents of battle to come, and signs of victory, with the shedding of enemies' blood.\n\nIt now remains that we clearly and plainly show and reveal in a few words what laws the grand captains and also the petty captains should use against the defaults of their soldiers, not only in time of war but also of peace..For without man's justice and equity, neither kingdoms nor lordships, nor even little countries, can long continue, and keep their equal estate, such strength and virtue are in justice and equity. Therefore, it shall not be much unprofitable, here shortly to show, what I have found in Roman laws, and also what things are observed and used nowadays in the punishment of soldiers. If any yield themselves to their enemies, having no just and urgent cause, the higher he is in his degree, the sorer let him be punished. And for this cause that the other soldiers and their captains take no example of him (the chance of the battle not tried).\n\nCleaned Text: For without man's justice and equity, neither kingdoms nor lordships, nor even little countries, can long continue and keep their equal estate, such strength and virtue are in justice and equity. Therefore, it shall not be much unprofitable here to show what I have found in Roman laws and what things are observed and used nowadays in the punishment of soldiers. If any soldier yields himself to his enemies without just and urgent cause, the higher he is in rank, the sorer let him be punished. And for this cause that the other soldiers and their captains take no example of him (the chance of the battle not tried)..He that leaves and strays from his own company must be punished by the purse or lose his place, or be sent forth abroad like a slave, to be an example to others, not to stray out of order.\nA spy who will be enticed, at the request of his enemies, and so leave his captain, is worthy of being beheaded, and justly so. For the safety and destruction of the whole host lie in him.\nTherefore his punishment must be the greater.\nThose that run to their enemies and then return must be hanged. He also that is purposed to flee, and in the meantime is taken, is worthy to be beheaded. Which law among our soldiers now in days is put in use, but not before.\nHe that loses his horses in battle or alienates them must change his place, but he that steals others must be put out of his soldiery..He who does anything forbidden by the captain, and yet fails to keep his commandments, must be punished: although the deed is not well done. If he sneaks into the camp, by walls or ditches, drive him out with no great fear, for he is worthy of the same punishment.\n\nThose who stir up sedition are most deserving of punishment, but if the sedition arises from some light complaint, then remove them from their position of authority, the one who first instigated the disturbance.\n\nIf any legion deserts, let them lose the name of knighthood forever.\n\nBanished persons entering themselves to be taken up as soldiers must be beheaded for the dignity of knighthood.\n\nHe who is sent away like a servant, for the glory of knighthood, must not be received as a soldier again, so that the reputation of knighthood is not impaired.\n\nThose who are judged to die for the scandal that plagues them must not be taken in and received..He who steals young scholars in the acts of war, in times of war, shall be exiled, and lose part of his goods in times of peace, he shall be beaten with stones or kitgels. He who injures a young soldier of chivalry is worthy of banishment. An horseman who leaves his company in times of war deserves reprimand, and in times of peace to lose his room. He who offers violent hands to any of the captains is worthy of reprimand. The fault is increased by the state and honor of the captain. Disobedience against the grand captain or petty captain is worthy of reprimand. He who first turns his face in battle to the example of others deserves reprimand. For by such cowardly and hollow-hearted fellows, the enemies are comforted and encouraged, and one's own men discouraged and afraid. Whereby it often happens that the army retreating is driven down and slain: therefore this penalty is justly ordained for such heedless hearts..Spies who reveal and open their secrets to their enemies are rank and high traitors. Therefore, their heads are their due punishment. likewise, those who feign sickness for any fear, deserve the same punishment.\n\nChop off his head who wounds his fellow with a sword, and throw out him who throws a stone at his fellow: lest such brutality give rise to sedition.\n\nMake rack and traitors confess before they suffer heading, to know if they have not other fellows, private and allied to the same conspiracy.\n\nForbid and restrain, your soldiers to buy their victuals, in those places where they wage war, lest the country men be compelled rather for fear, than for a just price, to sell their wares, and lest your soldiers be disheartened in their feats of chivalry..Beheed those who leave the nightwatch, what punishment is necessary, when not only the captain, but also the entire army deeply and soundly sleeps, in the eyes of the watch, and the diligence of the watch, is the fortress and defense of your army. What then is more shameful and cruel than to betray and take the whole army sleeping, and taking their rest after their weary travels and busyness.\n\nHe who escapes from prison is not likened to runaways. For that was done to save his life, which nature has granted to all beasts.\n\nA runaway brought back, by his father, is to be punished more gently, than by the head.\n\nHe who does not repair to his company by the appointed time, without a lawful excuse, is to be taken and accounted a runaway.\n\nPunish by hearing those soldiers, which bring your army into an uproar\n\nSoldiers who are taken unwares and suddenly (their former life well known) are worthy of pardon..They that wander from their company are worthy of reprimand or losing their place.\nIf any of thy men, who is taken prisoner, would not return when he could, punish him for a deserter, but if he returns, receive him: if it is certain that he was taken against his will, and did not go there.\nHe that does not help and defend his captain, when he may, or leaves him when he is surrounded and set about with enemies, is worthy of hanging on a pair of gibbets.\nIt will not be unprofitable to accustom and trust your horses, as the dukes do, to endure the sitter who is a gunner and not be afraid of it. For no sort of soldiers is more profitable than they, nor do they cause more mischief and harm. For no man is so well harnessed that he can be safe from them; such violence is in that warlike instrument.\nIt will be very profitable to have many wagons & chariots laden with guns. For there is no army so strong, whom they will not destroy, so that horses and men far off are slain, with them..The great sound shall strike fear in men, causing their strength and courage to wane. A great defeat for your camp will be having many wagons and cars, shod with iron, and above those, turrets of wood filled with serpentines and other guns, which is the surest defense for your camp. Since we must leave nothing in this book unnecessary for military knowledge and the training of knights, it is fitting for the head leader of the army, (the victorious ones assembled and obtained), humbly to render and give praise, everlasting, with his entire host, to the living Lord, that He, of His unspeakable and omniscient mercy, in other battles, would be merciful and good to them, for without the help, succor, and strength of the Lord, human power is unable and nothing. And if the living God is with us and fights on our side, what can the swords of our enemies harm or hurt us..The chief or grand captain, and his entire army, with a pure, sincere and unfained heart, ought to give thanks to the Lord with a faithful mind, wherewith God is pleased. Lest some men, reading this my book, should doubt whether it is lawful for Christian men to stir up battle when man-slaughter, captivity, ruin, deflowering of maids, and taking demesnes follow thereof, I tell them in a few words that warfare is not a sin, but he who keeps battle pleases the Lord, which thing plainly appears by St. George and Dauid the elect prophet of God, and by the battle and turnament of Centurio. I leave out the testimonies of St. Gregory and other saints, which say and affirm that God is not displeased with war..But what shall I say of the unwedded and unfallible saying of Christ, which commands tribute to be paid to Caesar, so that he may have to bestow on his soldiers, and thus keep the world in peace and quiet? This peace, God the rewarder of all faithfulness, has left here behind Him, the only pawn and pledge of His merciful goodness. Shall we therefore despise Christ's warfare, from which we have such a commodity? The soldiers also ought to be content with their wages, and not to ask for more than their duty is. But that such men may with great praise and glory keep the battlements, it is necessary that they possess these qualities and virtues:\n\nFirst, that he be a temporal man, active and valiant. For the defense of his country and justice, casting no perils, expert and cunning in warlike deeds, sober and temperate in living, prompt to do all things, reasonable, steadfast and faithful, wise, merciful, and of good hope..If these things are in the captains and rulers, what can be blamed in them? Are they not then acceptable to God? When we go forth to battle, it is good to carry nothing with us, except our horses and harness, nor leave anything in the camp and tents, lest our enemies be thereby strengthened and encouraged to fight for the hope and desire of that prey. For all men are endowed with this nature, that for riches and vainglory's sake, they think all perils light and easy, all labors a play and sport. Therefore we leave our riches at home, lest unwilling we give matter and occasion to our enemies to fight, and so of dangers, make them bold: of cowards, corageous.\n\nIf we covet to make the water poisonous for our enemies, it shall not be unprofitable, to cast a great quantity of wood, broken and bruised apart, in the upper part of the stream, whereby the water shall be bitter to the taste, neither men nor horses may drink of it..The chief must ensure and provide, that his men have water behind their backs, to refresh and water their horses, and his enemies none, by which means he will carry away the mastery, when his enemies, and their horses weary from long travel and fight, can have no refreshment.\nIt often happens that cities are besieged, and thereby suffer great famine and hunger (only the tamer of men) besides their painful watchings in the same siege, which all cause the cities rather to give up and yield, except the captain, by his policy, with fair words and exhortations, keeps the citizens in sure faith and constancy, dissembling and feigning many things. In example and proof of which I will note some things hereafter that captains instructed with my lessons may search for other ways to keep the city, to their king or prince, obedient and faithful..The captain should first forge letters supposedly from his lord, promising aid and support in a short time. If he perceives them wavering and inclined to surrender, he must persuade them with orations artfully and cleverly crafted, promising them all freedom. Then, he should also arrange for letters to be conveyed by night to towers where a citizen is warned by a friend in the enemy army not to surrender the city. The captain's deceitful behavior (though his promises may be fair) is intended with fire and sword to destroy the entire city. Such other things should be feigned that appear truthful to maintain a less grim appearance of the siege for the citizens..It chanceth oftentimes, your army wandering in hilly country, to enter into some narrow and straight place, beset secretly by your enemies. Where, what to do, or whither to turn, your men do not well know: therefore a skillful captain must thus provide, if he be not of power to drive his enemies from thence by strength, let him day and night seek, when they are without watch, and then suddenly, and unlooked for, rush upon them. At other times, let him feign despair, and retrace back in many skirmishes, laying some picked and active warriors in covert ambush.\nFootmen with bows, which English men use, do great service in an host. For there is no breastplate which is able to withstand, and hold out the stroke of the arrows, such force and violence is in bows.\nIf your enemies that are horsemen, be within a mile, and do come towards you outrageously (the reins of their horses being let slack), stay there..And if they are footmen and are within half a mile, stand still, and receive them eagerly, panting for weariness, encouraging your men boldly to fight, and giving many a severe blow, which can be done when your enemies are weary.\n\nBe careful to give battle only if you have diligently viewed, by yourself and your spies, if there are any deceitful tricks or treacheries, lest you overthrow yourself. When your enemies at what time you are most earnestly set to fight, shall suddenly press you, either on your back or else on your side: where you shall yield yourself vanquished and taken, because the default cannot be escaped or helped, and all through your unpreparedness.\n\nIf we can know what way enemies will take their voyage and journey, it will not be unprofitable, quickly to prevent them, and getting a convenient place to lie in wait, and setting upon them unexpectedly, looking for no such thing. For then undoubtedly, easily it is to overmatch and conquer your enemies..It chance happens to have such men, our enemies, whose force and strength exceed or do not exist at all, wherefore my advice is to entreat the force of our enemies and beseech aid and succor at their hands, or to seek help from those who border on us and are our neighbors, warning them various ways of the danger that is at hand for their lordships. If sooner they do not aid and relieve them, they cannot but yield and submit themselves, which thing shall also be great damage to them. For the downfall and burning of this house, is the match for the next.\n\nIf both the hosts meet and join in narrow places, and neither will recoil, one foot, but steadfastly endure the fight, then my advice is, the chief (taking a certain number of his strong and heavy soldiers) to assault his enemies coming on their backs, or one wing, although the passage be dangerous and long: whereby certainly he shall achieve a praiseworthy victory, with little loss or none, of his men..If we have gained the upper hand against part of our enemies, it is not good to continue the battle, relying on our luck, and thus hope for a greater victory, lest we risk what we have gained, encountering the entire host which rashly and foolishly was done.\n\nIf we aim and strive for a notable conquest against our enemies, the captain ought to command, under a great penalty, his men not to take any prisoners or captives until he gives a signal. This policy is not the worst. For the soldiers will then lose no time with captives, but with all their force put to flight, rout, and kill their enemies. Once this is done, the captain may give the signal for capturing..Peticapitany men are often prone to leaving their designated positions, in hopes of receiving prayers and favors. This behavior has led to significant casualties and lost victories in numerous battles. Therefore, peticapitany men must learn to obey their captains' commands and not appear wiser than they are.\n\nWhen a captain raises and advances his banners for battle, he must ensure that he does not leave his camp undefended and unguarded, lest, when he is most compelled to fight, his supplies be plundered, his camp set on fire, and he is left with no such fortified position, to his great detriment and disadvantage.\n\nIf the captains of the enemy forces do not agree, it is advisable to attack them before they reach a consensus and reconcile, wasting no time..For the mastery to be easily won, it will not be if not one, of a stubborn foe, will consent and agree to others' advantage. But he would rather be subdued by his enemies, than conquer by the policy of his father.\n\nIf the camp of thine enemies is pitched near thee, suffer by no means, not for any fair words of thine enemies, nor promise of truce and alliance, that thy men be out of harms (chiefly the best part, that is, thy soldiers), neglect watch and ward. For not seldom times it happens in a league of peace, that thy men are beaten down, slain and conquered, by treachery and wiles, whom prowess and manliness could never have subdued.\n\nLet not thine army doubt to set upon cities warded with all kinds of defenses if they shall perceive dastards and unskillful fellows to keep the defense. For high towers, strong double walls, cannot defend those that are cowards, cats, and rude of all military knowledge. Fear stops their ears, and dazes their sight..When you arrive at such cities, encircle them with thunder, noise, and outward appearances, making it easy to conquer them without much bloodshed. But beware, do not slacken or lessen your assault until you have won the city, lest their courage and strength increase through suffering, making the siege increasingly painful and difficult.\nAncient captains used to carry their army (because boats and quares were scarce and dangerous) with joined bridges made of wood. However, because materials sometimes lack for making such bridges, and they take a long time to construct, I advise using strong ropes to cast over the water, knotting them to wooden piles and stakes, and anchoring them in the middle of the stream with props and beams to make them stable. For the easy passage of your men. And such ropes the army can always carry with them, so they are not stopped by any water..It often happens, either due to the valiant prowess of our enemies or the great numbers of them, that your men sustain great losses and damage, which must be avenged most fiercely, not forgotten and unpaid. For such displeasures or violence should be inflamed to vengeance, whereby we shall maintain our dignity, and purchase the good opinion of our soldiers, and also of the community, which will serve as a stay to keep the same faithful and sincere.\n\nIf it is more dangerous and noisome for you to give battle in this place than in that, use this remedy. Lead your army to the other countries of your enemies, besieging their cities, burning the villages, spoiling and wasting the fields, and thus causing them rather to follow you than to follow them. But for all that, do not leave your own countries undefended, desiring to waste and destroy others..If cities or towns are besieged and have scarcity of water, this remedy is next: First, send out the base people. If we have lost in summer time (besieged by the multitude of enemies, deceived by the default of our men, or undermined by some treachery), our cities or towns, let us endeavor to restore in winter time the same cities, so that the things lost due to the slowness of our soldiers in summer, may be recovered with speed and diligence in winter, and we win back and restore the fame of chivalry, by the aggressive gaining of our losses. For good fortune sometimes ensues, by the change of time..If your enemies closely pursue you and you are not able to defend and withstand their violence, it is best to lead your army to some cities near the sea. This is for the abundance and variety of provisions, as well as to refresh your broken strength and mend wounded bodies. This will enable you to match your enemies in numbers of men and valiance.\n\nIf your enemies' pavilions are raised and made of dry materials, travel with all haste to set them on fire, with the wind blowing hard. By this policy, they will be deprived of both their cattle and other necessary implements. The fire taken with the wind will soon overtake all the pavilions. And then you will have a good opportunity to attack them..For those who are uncertain, what is to be done - whether to resist your force or to save their riches (which they value more than their lives) - they can easily be put to flight and be killed, and thus you will achieve victory with little bloodshed.\n\nWe sometimes encounter such places with our army where we cannot stay for long, nor safely depart, nor retreat without great danger. In such trouble and uttermost discomfiture, with all speed we must take counsel. Which of the ways of our safety remains? That we take a truce with them for a time and promise sure counaunces of peace through wise ambassadors. By this means, their enemies will more negligently keep watch and ward. And your time spied, it will be light to pass by and escape either by night or else by day, out of that dangerous place. But sometimes we must open a lane and make a way by hard strokes and manful fighting..My advice is, that the number of our soldiers may appear great and huge, to deter the lackeys of our horsemen, and appoint them to stand far off, with the points of their spears upright. For so our enemies will judge a band of horsemen there to appear, which will much intimidate them, that we have yet such a large number of soldiers at hand, to succor and aid us if need requires.\n\nIt is best to withdraw and leave the siege of such cities, which daily bring (maugre our teeth and in spite of our hearts) new succor. For the assault through their new aid is hard, yea almost impossible, when lusty and strong men occupy the rooms of those who are wounded, and their victuals are so plentiful that they feel no lack nor scarcity. Therefore we must always fight with fresh men, new strengths, and plenty of victuals. But suddenly to break out and besiege such cities I do not much disallow..If we enter any country with an army, my advice is to send sage and honest personages to negotiate for a long time the release of their rents, and affirm this with faith and many others. If willingly they yield and become his lieges and true subjects.\n\nIn the siege of great cities, taking a large compass around it, we must with all labor: make and intercut not far from the city, broad and deep trenches defended with wooden turrets, for fear of sudden eruption out of the city, which is the cause of many inconveniences. Instead, broad ways must be cast, so that one part of the host may have course and recourse to help the other if needed..If our enemies' spies fall into our hands, my advice is to grant them life and give them large sums of money, so we may learn their counsel and purpose, and appear to tell them what is most profitable for us to know. For nothing is more necessary than to know the endeavors of our enemies, when they can hinder us little or not at all in what we propose. But if we send them away liberally, rewarded, demanding nothing from their enemies, it will be a great argument of confidence and assured boldness in us, to the great fear of our enemies. The captain may take counsel and perform what he thinks necessary.\n\nDo we remember this, that it is not yet convenient or necessary to use one espionage style continuously..For they allure and deceive, with the hope of great rewards, bring our conversations and affairs to the ears of our enemies, and recount to us such things as are false and unnecessary, with many false lies. Therefore, we must diligently ensure that neither of the scouts knows the other, for fear of craft and treachery, which things known, hanging is the next remedy.\n\nWhen the hosts are joining, if we perceive the spheres of our enemies moving and beating together, that is a great sign of their wavering and hollow hearts. And it is good sometimes to know such tokens of cowardice.\n\nIt becomes not those who are bold and fearless to fear any peril, or to be broken with the doubtful change of fortune, when nothing is so unwieldy that by manly prowess and suffering, may not be conquered and subdued..If your army is troubled with any disease, and you wish to recover their wounded health, it is best to carry them to open and hilly places. It is easy to trifle with our enemies and make them believe that we are unprepared if we cover our harvests with some kind of clothing. Under this color and guise, they will come hesitantly to fight, and with few, will rashly set upon us. If the captain is diligent in healing the wounded and caring for the sick, he will quickly win the favor of his soldiers, so that for the increase of his renown, they will not shrink from bestowing and spending their lives. It will be very profitable in wars at sea to have an artificial fire, which with water cannot be quenched. By this policy, the navy of Saracens was destroyed at Constantinople, and the king paid annually a hundred pounds of gold for tribute..It often happens that the minds of captains are diverse and variable concerning the siege of cities, especially where it is first best to begin, and primarily where the army is equipped with similar power from various captains. However, I will briefly explain what to do in such a change of minds. Write down the name of the city and cast them into a pot. The city that first happens to be drawn out, set it upon the whole together with one force and power. This mishap is not the worst, as through such discord, the death of an entire army may arise.\n\nAlthough other injuries may be suffered, and forgetting them is a sign of a noble mind, yet disloyalty must be avenged and acquitted.\n\nWhen we may arrive and anchor by the walls of the city, my advice is to drive your enemies from the walls in this manner..First, securely and firmly bind the ships' masts together with strong ropes near some shore, and so create a bridge, enabling guns to stand and beat enemies from the walls. Once the walls recede, it will be easy on that side to set up ladders and climb the walls to win the city.\n\nIf, due to a great scarcity of water, we are forced to occupy wells, it is crucial that such wells not be poisoned, to the utter destruction of their entire host, which may happen if we do not take the most diligent care and heed.\n\nWhen our enemies prevail in force and numbers of men, and we cannot avoid but give battle, it is best to choose a narrow and straight place, lest our enemies enclose and compass us roundabout, thereby we shall soon be vanquished and overcome..If we are driven to flee on the high sea, because we are not able to match our enemies, and they make sail after us very swiftly and are even in our wake, it is good to mock them in this way. First, let our sailors strike sail and make a show of wanting to fight. Once this is done, the sailors (at a given signal) will hoist up the sails to be ready to flee again. When the enemy perceives this, they will quickly lower their anchors and take them in, covering their heads with their helmets, and briefly providing all things necessary for battle. When we see our enemies harnessed and ready to fight (the signal given), our sailors may make away with all haste and flee. And they, loaded with armor, will not be able to recover to overtake us..When your army is in great peril, my counsel is that the chief captain, yes, and all captains, dismount from their horses. They should encourage their soldiers' hearts by their bold adventure and like danger. And they may fight more stoutly and eagerly, seeing their captains in similar peril, and fiercely encountering their enemies. The soldiers, casting aside all hope to flee, may be inspired by this to either vanquish their enemies or else to die with glory and praise.\n\nWhen the hosts are joining, and both parties are ready to fight, it is the part of a political and wise captain to promise great rewards to his men if they subdue his enemies with whom they are greatly pleased, will be more pressed to set upon their enemies and never give over, nor turn their faces, until they have achieved victory. This opinion has been the cause of many victories..A careful captain's duty is to ensure his army has sufficient supplies. If they are starved, it is impossible for them to act vigorously, as both men and horses, weakened and lacking strength and vitality, cannot strike their enemy or even defend themselves.\n\nIf you wish to join battle with your enemies and engage in hand-to-hand combat, either for the great benefit of your army or due to some pressing need, my advice is to devastate the countryside, waste and destroy the fields surrounding it, let your outriders range hard against the enemy's borders, or employ some other form of harassment. This will provoke your enemies into rashly engaging in battle, as per your desire..But yet remember never to join in battle, except you have before used some policy, or laid traps to ensnare your enemies, or prevail in an excessively large number of men and powerful soldiers. Then undoubtedly, without any deceit in a plain field, you may safely encounter and join in battle with them.\n\nThus ends the book of James Earl of Perth, dedicated to King Ferdinand, in the year of our Lord MD XXVII.\n\nI will boldly advise most gentle readers to heed this one precept of war. In which I shall, to my poor judgment, demonstrate the nature of Englishmen. The captains of England should know and be warned (which thing, without my warning, they follow to their high praise in their wars), that Englishmen are unable to continue war, neither at home nor in foreign realms, without supplies..All captains should ensure their soldiers have enough food and drink to fill their bellies, or else they cannot continue war as fiercely and greedily as they began. Englishmen, of our nature, are not content with little food and meager sustenance, as other men born in high countries are. Therefore, their strength is weakened when they lack nourishment, according to the saying of Polidore, who states that no army, however great, can withstand an English garrison at the first onset and beginning of their wars. This saying may be true if they do not have such an abundance of provisions to satisfy their appetite and hunger as they had at the beginning. By hunger, their force and fierceness wane..All captains remember to praise and set forth with most gentle words, the doings of your souls, and sometimes to reward them freely when with praise they are encouraged and heartened to take on any great enterprise, and for hope of riches at the decision of the plunder. Therefore they must be commanded at the winning of all towns and cities, first manfully to fight and deliver yourselves out of all fear of your enemies, and then freely every man to get what he can, and gather all profits to your own use. With such hope they will be so encouraged that the power of any prince is not able to be a match for their force and violence. For by nature men of the eastern country are sharpened to fight and encouraged by hope and advantage.\n\nTo choose a captain. Cap. 2.\nOf suffering in war. ca. 3.\nOf the steady and valiant mind of a captain. 4.\nOf the siege and assault of a city. 5..Of a great army of our enemies: 6.\nOf the reproach of that captain who shows his army in summer time: 7.\nTo spy and search for a place to fight: 8.\nOf the captain's apparel: 9.\nTo know the manners and conditions of your enemies before battle: 10.\nOf the Germans and Frenchmen: 11.\nOf appeasing sedition among an army: 12.\nHow to view the army of your enemies: 13.\nOf peace to be preferred before battle: 14.\nOf tempests and other clamors in a host: 15.\nOf the reward: 16.\nOf great cities: 17.\nIn camping your army what is to be done: 18.\nTo keep your friends: 19.\nOf quickness in battle: 20.\nOf the array to be kept: 21.\nOf a little multitude in a city: 22.\nOf the hope and trust of sedition: 23.\nWhat is to be done in time of peace: 24.\nOf feigned rumors: 25.\nOf the captain's office: 26.\nTo know whether a city is your friend or not: 27.\nOf confidence & assured hope in battle..28. The captain should know the situation of the city to be attacked.\n29. Maintain and increase freedom for all men.\n30. Deal with the uncertain approach of enemies.\n31. Act when the enemy's army is disorganized.\n32. Strengthen and boost morale in the army.\n33. Policy for dealing with men who desert.\n34. Searching out and capturing the enemy's counsel.\n35. About those besieged.\n36. What to do when two armies harass and pursue.\n37. A crafty and effective policy for taking a city.\n38. A policy to increase the army without great expenses.\n39. Making a healthy law in the city.\n40. Avoid excess.\n41. Cast out wantonness in wealth.\n42. Destroy unfortified villages and castles.\n43. How to gain friends and keep them.\n44. Enduring a siege.\n45. When to engage in a surprise attack.\n46. Preventing the enemy's passage with fire.\n47. Policy to prevent the enemy's escape..48. How to lay siege to cities and castles, and dealing with those besieged. 49. To avoid and escape traps. 50. Of hostages and pledges: rather to be taken than to fight in open battle. 51. To block a haven. 52. To make hidden and false ditches to deceive enemies. 53. To pass over water with an army. 54. To know whether enemies are afraid. 55. To compel enemies to fight in open battle and come to hand-to-hand combat. 56. A policy for retreating. 57. When enemies seize and destroy the last ward. 58. On the notable deception of barbarous peoples. 59. When few must battle with many. 60. The captain's office. 61. To forbear holy things. 62. Of the captain's generosity when the battle is won. 63. Of reproach to be avoided. 64. Of the captain's office in joining the battle. 65. How to treat enemies, the victory obtained. 66. To keep league and promise of peace with enemies. 67..Of the captain's office in accomplishing all things.:\n\n68. When your enemies army prepares passage over any water.\n69. When your soldiers are astonished and fearful.\n70. When scarcity of victuals is among our enemies.\n71. Battle is not to be begun but of necessity and constraint.\n72. To deter from battle before we have devised and laid our traps.\n73. What is to be done to persuade their captain to be slain.\n74. To keep whole and safe territories and towns.\n75. That your army is to be lodged and kept in the marches of your enemies.\n76. What is to be done when in winter we must fight.\n77. Of pleasures to be eschewed by the captain and the host.\n78. To choose a place to fight where the sun and dust may be noisy and bothersome to your enemies.\n79. Of time not to be wasted and spent in vain.\n80. Of good and evil deeds being rewarded as punished.\n81. What is to be done when your men are light and swift..That examples help encourage soldiers.\nThat nothing be done against the captain's commandment.\nTo restrain your soldiers sometimes.\nIt is not time to fight when your enemies do despair and carelessly disregard their lives.\nWhat is to be done when we mistrust our soldiers to be afraid of the sound of guns and noise of them that wail?\nWhat is to be done when your enemies are mostly archers?\nWhat is to be done before the siege of a city?\nOf rashens to be avoided by a captain.\nA policy to take the footmen.\nA policy to defeat and disarm the gunners, so they stand in no stead and use.\nOf the office of the captain ordering the affairs of his army.\nTo refrain as well from the empire as\nfrom the treasures after the victory.\nTo constrain your soldiers to fight,\nTo tame fierce people.\nTo dissemble retreat.\nOf exercise.\nWhat is to be done when our enemies are conquered..Whats few must fight against many. 101. When your soldiers must sleep. 102. To bring suspicion of treason among your enemies. 103. Of outward help that is suspiciously received. 104. Of discord to be assuaged and appeased. 105. What time towns and cities may be despoiled and taken. 106. How much the presence of the grand captain profits. 107. Of the multitude of enemies. 108. Of our enemies that are humble and tractable. \u00b6 Of dangerous and perilous battlegrounds. 110. It is fitting for young men in their youth to practice martial feats. 111. To increase the number of your enemies by a rumor. 112. To prevent the wiles and tricks of a noble prince. 113. Of those who have long hair and long beards. 114. Before we lay siege to cities, it is good to possess the surrounding fields. 115. Of men wounded and killed to be conveyed privately out of the way. 116. Of the requests of lowly and humble petitioners to be heard. 117. To use cruelties in the beginning of the wars..118. How to keep thy kingdom by boldness and courageousness.\n119. Of chastity in war.\n120. Of cavalcades to be experienced in enemy's country by captains.\n121. Of soldiers who speak evil of their captain.\n122. With what things your soldiers are to be encouraged.\n123. To purchase the favor of a strange country.\n124. A captain must be liberal, and therewith praying the steadfastness of his men.\n125. What is to be done when riot is feared.\n126. What is to be done of the captain who has his army in extreme peril and danger.\n127. With what thing the mind of the common people is won.\n128. Of the fashion to send letters.\n129. How to allure your enemies to slip away and fail their captains.\n130. Of the badges of the soldiers.\n131. Of kings and other princes who keep not their faith.\n132. Of the wretched condition of the common people.\n133. Of a certain kind of defense.\n134. Of the sweetness of adversity.\n135. Of a troublesome and unruly multitude..Of the duty of a good captain. 137. In a new rendition. 138.\nOf the punishment of the captain, why he forsakes his men. 139.\nTo abstain from robbing temples. 140.\nTo pursue enemies in the chase. 141.\nTo dissemble retreat and fear. 142.\nWhat is to be done when great dangers are to be undertaken. 143.\nTo abstain from treason. 144.\nOf the sagacity and eloquence of the captain in his orations. 145.\nTo refrain from spoil and pillage before enemies are completely subdued. 146.\nTo refrain from burning. 147.\nOf aid and succor to be sent to neighbors boarding on you. 148.\nWhat it is to do some valiant act in the sight and face of enemies. 149.\nOf a little power not to be contemned. 150.\nOf slothfulness to be avoided by the captain and all others. 151.\nTo view and know the countries before carrying your army there. 152.\nOf the increase of your empire. 153.\nThe conditions of the captain. 154.\nWhat is to be done in the siege of cities..155. A policy to know if your soldiers are faithful.\n156. Of the great and huge covetousness of barbarous people.\n157. How to carry an army over water, with enemies resisting.\n158. The comforting words of the captain, when his soldiers are in despair.\n159. Of your soldiers worthy burial.\n160. When the power of your enemies is much stronger, what then to be done.\n161. Of hostages.\n162. To quiet the weeping and cries of women.\n163. To hide and cover the slaughter.\n164. To pacify a strong and valiant warrior who is displeased.\n165. Wages are not to be reduced when the treasuries are spent and wasted.\n166. To pass by little things that are hard.\n167. What is to be done of the chief captains.\n168. To keep the possession of the things gained.\n169. Of the nature and condition of the common people.\n170. Of a multitude of gunners and crossbow shooters.\n171. What is to be done when the walls are beaten down..What to do in the slackening of cities: 173.\nTo set upon the camp of your enemies cautiously. 174.\nWhat to do in a slow and slack siege: 175.\nOf things not to be despised. 176.\nOf war at sea. 177.\nOf great perils escaped and avoided by rashness and foolhardiness. 178.\nOf a certain kind of defense: 179.\nWhere your enemies pavilion horsemen. 180.\nTo raise the siege of any city. 181.\nOf cities yielding themselves. 182.\nHow necessary warlike knowledge is to soldiers. 183.\nGreat victories are achieved with few and expert soldiers. 184.\nOf young men to be chosen. 185.\nWho they should be to whom the keeping of countries and cities is committed. 186.\nOf the manner of fighting. 187.\nIn what places it is best to lodge your army. 188.\nHow to make your camp strong with fortifications, your enemies assaulting it. 189.\nTo take your subjects rather than strangers for soldiers. 190.\nWhat to do in the assembling and taking of soldiers. 191.\nTo keep your army healthy. 192..What to do when waters cannot be avoided: 193\nTo chastise and avenge thy enemies: 194.\nTo know if any spies lurk among thy soldiers: 195.\nTo keep thy counsels close: 196.\nThe oration of the captain to his host when they march forth to fight: 197.\nTo take the enemy by wiles: 198.\nWhat to do with captives and prisoners: 199.\nTo find sweet water and fresh: 1000.\nOf night battle: 1001.\nOf the duty of the captain in exercising his soldiers: 1002.\nOf the duty of the grand captains in battle: 1003.\nOf the foretokening and sign of battle: 1004.\nThe proem of the second book unto the laws of war: 1.\nOf those who yield themselves to their enemies: 2.\nOf an outlaw: 3.\nOf a spy or outrider: 4.\nOf runaways and landleapers: 5.\nOf those who lose their horses: 6.\nOf those who do things forbidden and keep not the laws and decrees proclaimed: 7.\nOf those who raise up sedition: 8.\nOf a legion recoiling: 9.\nOf banished personages: 10..Of those who are sent out like a slave. 11.\nOf those who are judged to die. 12.\nOf those who steal the youth of knighthood. 13.\nOf him who maims a young soldier. 14.\nOf him who leaves his company. 15.\nOf rebels. 16.\nOf disobedience and stubbornness. 17.\nOf him who flees. 18.\nOf spies and scoutwatchers. 19.\nOf him who wounds his fellow. 20.\nOf runaways and traitors. 21.\nIn what places soldiers shall be forbidden to buy victuals. 22.\nOf those who leave night watch. 23.\nOf those who escape from prison. 24.\nOf a ronin and strider. 25.\nOf the time appointed by the captain. 26.\nOf a disturber of the peace. 27.\nWhere your soldiers are they on their journey. 28.\nOf those who skitter out of the company. 29.\nOf a captain, 30.\nOf those who forsake the captain. 31.\nOf horsemen. 32.\nOf guns called serpentines and other. 33.\nOf a profitable defense of the camp. 34.\nTo give thanks and praise to God after the victory. 35.\nWhether it is lawful for Christian men to make and stir up battle. 36..They that go to warfare leave to make the water noisy and unhealthy for their enemies. In what place the battle is to be fought. To keep the city besieged, in faith and constancy. To escape from a narrow place. Of bows. Of the outragious assault of your enemies. To foresee the place around, where battle shall be. To set upon your enemies in their journey. What is to be done when our enemies outmatch us in force. What is to be done when we fight in confined spaces. Of overmuch confidence. Of the captain's commandment that no man take any prisoner. Not to depart from the appointed place. That the heads be not left undefended. Of your enemies falling into variance and strife. Let your men be ready in harness, your enemies lying in wait. Of the siege of cities. To make bridges with ropes. To avenge our damages with like animosity. How to convey the battle from one place to another..To reclaim scenes of water.\nTo recover cities and towns lost.\nWhat is to be done when thou art overmatched.\nTo set fire on thine enemies pavilions.\nWhat is to be done when we cannot escape from a place with our army.\nTo make an assembly and show of horsemen in the face of thine enemies.\nTo refrain from the siege of such cities which have daily new succor.\nWhat is most expedient for the chief captain to do at the first entry into countries.\nWhat is to be done in the siege of large cities.\nWhat is to be done when our enemies spies are taken.\nNot to have one spy always.\nTo know the fear and cowardice of thine enemies.\nOf the duty of bold and steadfast fellows.\nTo recover the health of thy soldiers.\nA policy to deceive and defraud our enemies.\nTo get the favor of our soldiers.\nTo have fire to burn in water.\nWhat is to be done when the captains do not agree in one sentence.\nOf falsehood to be avenged..A way to lay siege to seaside cities. 77. Where we have only well water. 78.\nTo choose a place to fight. 79.\nTo mock our enemies. 80.\nWhen their host is in great jeopardy. 81.\nWhat is to be done, when enemies are at hand. 82.\nTo provide that our army has sufficient victuals. 83.\nTo provoke enemies to join battle. 84.\nFinis.\nImprented at London in the old Jewery by Edward Whitchurch. Cum privelegio ad imprimendum.\nThese books are to be sold at the west door of Paul's, by William Telotson.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "An Introduction to Vysedome, made by Ludouicus Vues, and translated into Englishsh by Rychard Morysine. Whoever feels the duties that belong to an honest heart, and is acquainted with those three ladies, who wonderfully maintain the joyful society of man's life, called among the Greeks Charities, among the Latins Gratiae, cannot most gently master Crumwel, but has infinite causes why I ought, with all the force of body, all the strength of mind, all alacrity and cheerful promptness of courage, to study to gratify you, to study to make you bear with one, who fails to do so and can never be able to come out of debt. The first of these three ladies is Bountiful Benevolence, a lady of lovely countenance and noble stomach, one who always longs for that which she longs for, always with child, and still nourished, always profitable, and still desirous to help more. The Greeks sometimes call her by another name..Eurydeme, meaning a large and plentiful giver, is sometimes called Aglaia, which signifies gladness, teaching us by her name that duties and benefits ought to be given cheerfully. The second lady is Thankfulness, never forgetting benefits received, her name is Thalia, which signifies freshness or greenness, because duty and honesty make all pleasures, all benefits still to be fresh in memory, still to be green, never to wither, never to fade, always to flourish. The third lady is Euphrosyne, much like her sister Aglaia, a damsel full of solace, full of delight, continually devising, by what means she may do pleasure for pleasure, repay kindness with kindness. Great authors of wisdom make these three go hand in hand; the first one looking steadfastly forward, never casting her eye back, never imbibing benefits given and received. The second and third are always more beholden to the first..with amiable countenance, with faithful eye of remembrance, and full intent of recompense, as far as power permits or can. Under such clouds, sage and grave writers are wont to darkly insinuate things of great weight, things very necessary for the quiet and honest leading of man's life, things worthy to be embraced by all men, worthy to be set fixed and engrafted in all men's hearts. They perceived that moral precepts pleasantly set out in witty phantasies, both creep deeper into our bosoms and also tarry there with much more delight and profit, than they would, being plainly spoken. Therefore, as you now see what they meant by those three ladies, so you must also necessarily see how I am bound to owe you my heart, my service, with all that they both may do for you. For how can I, my lord your father, being so far in amours with that lovely lady Eurydice, leave my attendance upon the other two damsels before life leaves me? How.I, being surrounded by so many and ample benefits, do not desire Thalia and Euphrosyne to report to me a lack of power, but no good will, I trust they both shall have good cause to do so. Indeed, if I had seen where my little wit or poor heart might have served my lordship better than in opening to you, his dear and entirely beloved son, such precepts of virtue, there are no pains that could have kept me from doing it. Master Crumwell, assure yourself, if labor and heart can pay the tribute that love owes, you shall never need to arrest me. This book was gathered by Ludovicus Vives, a man greatly conversant in all good authors and excellently well versed in all kinds of learning. The book has undoubtedly, much more lying in his bosom than the title promises in the forehead. It is not only an Introduction to Wisdom, but if you follow it, it introduces wisdom into you, rooting the love of learning..And desire of virtue in your heart, expelling from it all manner of vice and all uncleanness, providing you with general precepts for all kinds of life, for all ages, for all degrees and conditions. These precepts, if you harbor in your breast, must necessarily be a great stay, help, and comfort to your tender age. They will bring about many things in your life time with great pleasure and no pain at all, which otherwise, experiencing often times with bitter repentance, would cease at length. It is as wise Socrates says: Precepts of learning were invented at the first as a necessary stay and succor to man's mind, lacking knowledge and experience: even as a staff is given of necessity, to support a feeble body. Assuredly, I know of no untranslated book that has half as many wholesome documents as this has, none that can so well lead you the right way to true honor, none where you may either with more delight, or more hope..Follow your leader, trace true nobility. You shall find all the steps and graces, by which not only my lord your father, but all others who in deed are or were at any time noble. You will find many things here that may be to men in wealth and worship an ornament, many that are to men assailed with the surges of uncertain fortune, sure compasses, bringing with them, besides right and honest consolation, much delightful doctrine: finally, many that are a sovereign medicine almost for all diseases. The book is now yours, I trust, as the jewels which it offers to you, be great, rare, and precious, that so you will see them laid up in a place meet for such riches. Lock them fast in the chest of your heart, give the key to remembrance, that she may let them out, and carry them home again, at such times as you shall think convenient. If you make these precepts yours, by use of them..Speaking as they teach you, working as they advise you, who shall have more cause to rejoice than you yourself? In what way can you more please my lord your father's mind? What thing can more satisfy his desire? What greater comfort can come to his lordship than to see you most like him in conditions? What greater worship to you, than to tread in his steps? What higher pleasure to all those who love both? Your country knows what noble deeds my lord your father has wrought by wisdom, lady governor of all virtues. Who knows not how honesty may rejoice, how truth and religion may hold up their hands to heaven, that God has sent to us such gracious, prudent and wise a prince, so noble a master, so diligent a minister, to such a high, courageous and virtuous king, a subject of such a noble heart and stomach? I must leave off, I have entered into a matter too long for a short epistle. Therefore, I can no more, but with all my heart, desire.God, that it may please Him long to preserve noble Henry VIII, in all wealth, in all honor to reign over us, for the setting forth of God's honor, for the spreading abroad of His glory, for the magnifying of His name in all places, long to preserve my lord, for the furtherance of the same. Finally, that you may be heir of his lordship's qualities and virtues, as well as of his honor and worldly dignity. And thus our lord send you ever well to fare.\n\nTrue and very wisdom is, corrupt affection set aside, truly to judge of things, and to estimate every thing to be as it is, neither coveting the vile as though they were precious, nor refusing precious, as though they were of no price, nor giving dispraise to things worthy praise, nor yet commending things worthy discommendation. For, from this spring, all error runs into men's minds.\n\nThere is nothing more hurtful in man's life, than this corrupt judgment, this I say, where every thing is judged by:\n\nThere is nothing more hurtful in man's life, than this corrupt judgment. Where every thing is judged by corrupt affection, truly to judge of things and to estimate every thing to be as it is, is true and very wisdom. Neither coveting the vile as though they were precious, nor refusing precious as though they were of no price, nor giving dispraise to things worthy praise, nor yet commending things worthy discommendation. For, from this spring, all error runs into men's minds..The opinions and common persuasions of the people are not esteemed as they ought to be, and at such price as they are worth. The vulgar people are a great schoolmaster of great errors. There is nothing that we ought to seek for with more study than to bring him who gives himself to knowledge and wisdom from the judgment of the rude multitude. First, let him suspect as many things as the multitude, with great assent and consent, approve, unless he has examined them after the rules of those who make virtue a measure to try all matters by. Let every man, even from his childhood, use right opinions of all things which shall grow and increase, like as his age does. Let every man desire upright things and flee the crooked; choose the good and refuse the evil. This use and custom shall turn almost every doing into nature, and so work that none, except the wicked, will be able to resist it..But such as are compelled and those in strife, find the weaker shall be brought to do evil.\nThe best kind of life is (as soon as thou canst) to be chosen: custom shall make this, as it is best for you, so within a short space, to be most pleasant.\nAll the rest of our life has to do with bringing up, when we are children.\nWherefore the first grace, that men come unto wisdom by, is that which so many ancient writers speak of, Se ipsum nosce, Every man to know himself.\nMan is constituted and made of body and mind: the body we have of the earth, and those elements that we see and touch, like unto the bodies of beasts.\nThe mind we have been given from heaven, like unto angels, like to God himself: by this part man is esteemed man, and as great wise men think, they alone are to be taken for men, it in this having their just portion.\nThere are in the body, as belonging to it, beauty, health, integrity of members, strength, lightness, delight, and their contraries, as deformity..sicknes, lack of limbs, weakness, sloth, sorrow, and other commodities of the body as well as of the mind, such as learning and virtue, and their contrary, rudeness and vice. There are certain things not given to all men but chance to a few, and these are called things, extra human, besides the nature of man. Among these are riches, power, nobility, honor, dignity, glory, favor, and their contraries, poverty, neediness, ignobility, vileness, esteem, shame, obscurity, and hatred.\n\nThe queen and princess of all things most highest is Virtue, to whom all other things serve, as handmaidens serve their mistresses, if they do as by duty require. I call Virtue a reverent love towards God and man, a right service and worship of God, a right love towards man, love I say, not ending in words but joined with an earnest will to do good. Other things, if they are referred to this Virtue, that is, if they are sought, kept, and spent for her sake, and at her commandment,.They cannot seem evil. Neither those who call riches and other things like them good, thought so of them as the rude people do now, who have so corrupted the true and native significations of things that many of them have lost their right estimation and are set down as something else. For we must understand where, when, and how far these things are good.\n\nWe may not estimate riches above their value, or judge that precious stones, metals, royal places, or gorgeous implements of house are riches, or he rich who has these: but rather riches is not to want such things as are necessarily required for man's life.\n\nTrue glory is to be well spoken of for virtue's sake.\n\nTrue honor is to be had in reverence for some great virtue.\n\nThe grace that men obtain from princes or other people should be favored in them for their amiable virtues and qualities, loved worthy.\n\nDignity is either a right opinion which one man has of another for his virtues and good qualities..For the given input text, I will clean it by removing meaningless or unreadable content, correcting OCR errors, and maintaining the original content as much as possible.\n\nvertues sake, or a certain beauty\nof some inward virtue, outwardly\nexpressed before men's eyes.\nPower and reign is, to have many,\nwhom thou mayst succor and aid in right and honesty.\nHe is to be reckoned noble, who is\nknown by some excellent act, to be\nnoble, or comes from an ancient stock\nand shows himself to be in virtue and worthy qualities, like unto\nhis parents.\nA right gentle man is he, whom\nnature has fashioned and set, as it were, in a standing for the reception of virtue.\nHealth is a temperate habit of the body, whereby the mind both keeps her strength, and exercises her power.\nBeauty stands in such lines, shape, and portraiture of the body\nas do show a beautiful mind to dwell therein.\nStrength and valiance is, to suffice and accomplish the exercises of virtue without weariness.\nPleasure is a pure, sound, whole, and continual delight, which is taken only of those things that belong to the mind.\nIf a man does discuss and reason..These things referred to before, otherwise, that is, according to the ignorant people's mind and judgment, he shall find them to be things unusual for men, things vain, and also harmful. First, all outward things are referred to either the body or the mind, such as riches to the maintenance of our life, honor to bear witness to our virtue, and well-doing. The body itself is nothing but a covering, and a thing bound to serve the soul, to which both nature, reason, and comeliness command the said body to be subject as a brute thing, to that which never dies, a thing earthly, to that which has a portion of divine nature in it. Furthermore, learning is sought and lodged in the mind for this intent, that we may both know sin and avoid it, and know virtue and strive for it. If learning does not do this in him who has it, it leaves its duty undone. What other thing is our life but a certain pilgrimage, beset on every side?.Every side has so many dangerous chances, that therefore it hangs hourly over it, which oftentimes falls upon most light occasions? Therefore, it is a great folly to do any thing that is foul or filthy, for the love of uncertain life, as he who should say, thou were sure to live long after thy naughty doing. As it is in a journey, so is it in man's life, the lighter and less a man carries, the easier and pleasanter his journey is. Moreover, the nature of man is such, and so ordered, that it needs very few things. In so much, that if a man will more narrowly behold this thing, doubtless he can not but utterly condemn them, as mad folk, which so greedily and so carefully accumulate goods upon goods where so little suffices. His saying was pretty and quick, that thus expressed riches: Sunt breves vitae longum viae, that is: They are great and long provision for a little and short life. Therefore, riches, possessions, and apparel ought to be prepared only..for our necessities, is not helped by unmeasurable riches, but rather oppressed, as ships are overburdened with too great a freight. Gold itself, if thou use it not, differs very little from clay, save that the custody thereof puts thee into more unsettledness, causing thee, because thy mind is only set thereon, to neglect such things as ought above all others to be regarded. Money brings men into a kind of idolatry, as often as for it other things are set aside (I mean godly reverence and cleanliness which are the great, chief, and first in nature). I let pass, how many deceits, snares, and traps are laid for riches, how many and various ways they come to nothing, and into how many vices they, when they tarry, drive, draw, drown men. What other thing is gay apparel but instruments to stir up a dace for pride. Necessity first invented the profitable garment, Riot and Riches found the precious, which Vanity fashioned into her trickery. Great.Contention is in variety of apparel,\nwhich has taught men many superfluous and harmful things,\nbecause they seek to be honored\neven for that which plainly declares their infirmity, folly, and weakness.\nHereby it comes to pass, that\nthis part of riches, gorgous buildings,\ngoodly household stuff, precious stones, and other rich ornaments,\nare set out rather for a brag and to serve other men's eyes, than for the use and profit of those who profess them.\nWhat other thing is nobility now but a chance,\nto be born of this or that gentle blood, and an opinion graved upon the foolishness of rude and unlearned people,\nwhich often is gained by robbery and like ways.\nTrue and perfect nobility, springs from virtue,\nwherefore it is great madness for any man, to crack of his parents, being nothing himself, dishonoring their noble acts, with his lewd doings.\nTruly we are all made of like elements,\nand have all one God, father to us all, yet to contemn the birth..Or anything belonging to a man is under a color to reprove God, who is the author of every man's nativity. What other thing is power, than a fair complexion, where if man knew what troubles and cares lie hidden, how great a sea of evils every day overruns the small sweetness of it, there is no man so ambitious, no man so greedy of honor, but he would fly from it as a grievous misery. How odious a thing is it to govern evil men? How much more, if thou art evil thyself? Honor, if it does not spring from virtue, is falsely given and wrongfully taken, neither can it fully delight thee where thy conscience denies it. Again, if it arises from virtue, virtue teaches thee to refuse it. For that ought not to be called or taken for virtue which is done for desire of honor. Honor must follow good doing, and is not to be craved by the well-doers. How can dignities be called dignities, if they do not proceed from dignity?.orworthiness, when granted to unworthy persons through deceit, begging for money, and such other wicked means, especially when bestowed by the arbitrary judgment of the rude multitude, is a beast with many heads, which accomplishes nothing according to reason and right judgment. And what is glory, as he said, but a vain blast that fills fools' ears? And honor and dignity are rather in him who gives them than in him who receives them. Therefore, glory brings little or nothing to him who receives it, as it is given. Indeed, they are both uncertain, wandering and soon gone, very much like the multitude they come from, which in the space of a day highly praises and deeply disdains the same man. We see therefore that honor commonly flees from him who most seeks it, and goes to those who least regard it, agreeing in this respect with the nature and condition of the variable people, who often flee from him whom they ought to follow most. I need not to elaborate..This honor and dignity arise from causes sometimes foolish, some nothing. Often it comes up, one who can play well at tennis, often one becomes honorable, one who leaves honesty, spending his patrimony on jesters, minstrels, and scoffers. But war, that is to say, robbery without punishment, is a great inciter of men to honor. Such is the madness of foolish people. Let every man descend into himself, and there secretly think well upon this matter, and then he shall find how little comes to him by fame, by rumors, by worship, by such honor, as the people give him, wherein many now much glory.\n\nWhat difference is there between the highest king that is, and the lowest slave, when they both sleep? What is beauty in the body, truly a well-colored skin? If the inward parties could be seen, what filthiness should be espied, even in the most beautiful body?\n\nThe fairest body is nothing else but a dung hill covered in white and purple..What does the beauty or pleasant feature of a body avail, if the mind is unclean? And if, as the Greek writer says, In hospicio pulchro, hospes deformis - that is, a foul guest in a fair host - for what purpose serves the strength of the body, the things most valuable and desirable for man, are not obtained by the strength of the body but by the gifts of wit. Our strength, however great, can in no way be equal to the strength of a bull or an elephant; it is reason, it is wit, it is policy, by which we overcome them. I pass over, I need not tell anyone that beauty, strength, agility, and other gifts of the body soon wither away, just as flowers. And although sickness or other mishap does not come to them, yet all they, through necessity and the inexorable advance of age, must necessarily decay..No man can truly count\nsuch outward things, which so suddenly depart from him to others, as his. No man can reckon things of the body, which flee away so fast and so soon. What then shall we say, when those things, which so many men highly desire, are causes of great vices, as insolent arrogance, lustfulness, fierceness, envy, private hatred, strife, debate, battle, murder, and manslaughter?\n\nThe delight of the body is vile and bestial, as the body itself is, and beasts are more often moved, and have more pleasure, and longer also, than men. This pleasure not only overwhelms the body with many diseases, bringing great damage and loss of goods, but also wounds the mind with sorrowful repentance, and dulls the wit, which is much extended, abated, and broken, through the delicate cherishing of the body. Finally, there follow vices of its own kind, and hatred of all virtue.\n\nIt is not lawful for any man to use.For as they much become the nobility of man's mind: so there is none so far past all grace, but he aspires to use them in presence of many witnesses. No, because they engender ignominy and shame, such as these, are driven to seek darkness and secret corners. And furthermore, these fleeting, short-lived pleasures, neither can they be retained and kept by any means, nor do they come pure, but are intermingled with some bitterness. Therefore, do not judge, according to the consent of the common people, that the greatest evil is poverty, ignominy, imprisonment, nakedness, worldly shame, deformity of body, sickness, and imbecility, but rather think vices and their affinities, the greatest evils: and their contrary virtues, knowledge, quickness of wit, and sobriety of mind, to be great virtues. If you have either gifts of fortune or of body, they will much profit you..If you bestow them virtuously, but if they help to set out vice, they must necessarily do much harm. If you have neither the one nor the other, seek them not with the loss of honesty, for that would be even to buy a little clay with a great sum of gold, or to change health for painful sicknesses.\n\nThere can be no greater advantage to the soul than the increase of godliness, no greater gains to the body than to know how to use the present state and be content with it, however simple it may be.\n\nAnd all this we ought to do, not to the intent that we would please men by tickling us with false praises, yet we must labor to keep our good name unsullied, for the regard for it keeps us often times from much wickedness, and also is a good example to stir others to well-doing.\n\nAnd hence comes that old precept of wise men: Thou shalt do no evil, nor any thing that delighteth in it. If we cannot attain to this, well, we must be content..In our conscience, we feel ourselves void of secret grudge and unquietness. For when men's judgments are so corrupt that they count virtue to be vice, we must be content that God alone approves our inward and outward acts, though men allow neither.\n\nIt is easy to turn either the inconveniences of the body or misfortunes into profit, and to make evils good, if we suffer them patiently, and the less they serve to harm us, the more we endeavor to follow virtue. Virtues have often been extremely increased by hurts to the body and loss of goods.\n\nAnd since in this pilgrimage, we bear a soul enclosed within our body, great treasure in fragile vessels, we may not utterly refuse and cast away all regard and respect for the body. Yet we must so treat and order it that it does not take itself to be a master or a fellow, but rather a servant, and the body is not fed for its own sake, but for the soul's sake..The more cherishingly the case (i.e., the body) is treated, the less the soul is regarded, the more delicately the body is handled, the more stubbornly it resists the mind, and casts it off, like a horse that is well-cherished is wont to cast its rider. The heavy burden of the body oppresses the mind, fatness, and excessive cherishing of the beautiful, diminishes and dulls the quickness of wit. Meat, sleep, all manner of exercise, and the whole governance of the body must be used for its health, and must not be set upon pleasure and delicacy. Thus, it may better serve the mind, and not become wanton through too much pampering, nor yet fall into decay for lack of strength, not neglected.\n\nThere is nothing that so much debilitates the living power, the quick vigor of the mind, and also the strength of the body, as voluptuousness. For just as all the strength of body and mind is established and made strong with exercise and moderate labor, so too.Keep the body clean with delicate foods and drinks laid apart. This maintains health and provides much comfort to the mind. Wash your hands and face frequently with cold water, and dry them with a clean towel. Clean those parts of your body from which filth comes, such as your head, ears, nostrils, eyes, armpits, and other secret places that nature hides and modesty would not name. Keep your feet clean and warm. Among all the parts of your body, keep the nape of your neck warm. Do not eat immediately after rising, eat little before dinner, and fasting is given to soothe the gnawing and complaints of a young stomach or to comfort nature, not to fill the belly. Therefore, eat three or four morsels..For a sufficient supply of bread and drink, or only a little and that very small. Such food is no less nourishing to the mind than to the body.\n\nAt dinner and supper, feed on one kind of food, and if your substance allows it, let it be such as is most nourishing, fine, and least heavy. Eat but one kind, though there may be many dishes, and if you are at your own table, do not allow many to come upon it. Variety of foods is harmful, but the diversity of sauces is much worse.\n\nA clean and pure diet, agreeable to temperate and chaste minds, is a great saucer in a household, and that alone shows us how few things we truly need.\n\nLet us commit no notable offense, either in hope of gain or in trust that we may replenish our bellies with delicacies and far-sought dishes. We shall do well if we not only content ourselves with such things as we have, but also part with some of them to those who have need of relief..Our lord gives us an example of this, which is that after he had fed a multitude of people, he suffered not such bread and fish as was left to be wasted. Nature teaches us things necessary, which are few and soon prepared: folly has invented things superfluous, which are without number and hard to come by. If you give necessities to nature, she is delighted and made strong, as with things fitting for her, but if you give her superfluous things, she is weakened and afflicted, as with gobettes not agreeing to her diet. As necessities do not suffice where folly craves, so superfluous things overwhelm, rather than satisfy where appetites are to be served. Your drink shall be that natural liquor, prepared by God indifferent to all living creatures, which is pure and clean water, or else single beer, or wine aleaded with the said water.\n\nThere is nothing that can more hurt the bodies of young men than hot meats and hot drinks, for they inflame their livers and set them on fire..On your intestines: And hereby men's minds are made hot, angry, proud, impudent, and are then carried with rashness, so that like madmen, they seek to accomplish all their lusts, be they never so filthy.\n\nDo not drink after supper, or if thirst moves you, take some moist or cold thing, or a little quantity of drink, and that of the smallest.\n\nBetween that and your going to bed, let it be at the least half an hour.\n\nWhen you wish to refresh your mind with any pastime, consider how short is the time given to man's life, think it vain, to spend this time in games, in feasting, or in any other childish toys, follies, if you call them by their right names.\n\nThe course of our life is but short, I say, although it were every way bestowed in decking and adorning the mind.\n\nThink not, that we are made of God, to gaming, to trifles, but rather sent to be occupied in serious matters, as to attend to moderation, modesty, temperance, religion, and all other kinds of virtue..Heal not the sickness of your body,\nwith the diseases of the mind. It is better\nthat the body be sick, than the mind not whole.\nExercises of the body should not be excessive,\nbut used with a certain regard for health,\nin which we must follow the counsels of expert and honest physicians,\nso far as they shall not exceed the limits of honesty,\nnor have us do any filthy thing against good's law.\nAlso in pastimes and refreshments of the mind,\nlet there be some remembrance of virtue always.\nBanish all arrogance, contention, quarrels, envy, and covetousness,\nfor what reason, or rather follies, is it, to disturb your mind,\nwhile you study, to delight it? You do as wisely as those who put gall into that honey,\nwhich they would have most sweet.\nSleep must be taken as a certain medicine,\nand so much only, as is sufficient to refresh the body,\nfor immoderate sleep brings the body to many hurtful humors,\nand more hinders the quickness of the mind.\nThe time that is spent in sleep,.Life is a wake, Vita enim vigilia est. The soul has two parts. One is that which understands, remembers, and saves things as they are, using reason, judgment, and wit, and is called the mind, or the superior part, by which alone we are known to be human, resembling God far more than any other living creatures. The other part is called will, void of reason, brutish, fierce, cruel, more akin to a beast than a man. In this part dwell the motions called either affections or perturbations: arrogance, envy, malice, ire, fear, sorrow, desire never satisfied, and vain joy. This is called the inferior and viler part, by which we little or nothing differ from beasts, at least we go far from God, who is without all sicknesses and all affections. This is the order of nature: wisdom governs all things, and all creatures which we see obey man, and in man..The body should be obedient to the soul, and the soul to God. Any disruption of this order offends. It is therefore a point of treason for such unlearned perturbations, as are mentioned before, to rage and rebel, contemptuously disregarding the authority of the mind. Conversely, it is extreme folly for the mind to be a slave to base affections and to serve at the beck and call of the vile carnal desires, neither respecting the dignity of nature nor the express law of God. Therefore, just as the strength of intelligence is given to the mind to weigh every thing and to know what is good to be done and what to be left undone, so is the will of such great power that there is nothing in the mind but it is forced to obey will, if she stands in opposition, and will, yields no part of her right to her adversary. The wise exercised with many and diverse feats, much sharpened and instructed with long experiences of various matters, can exactly know the natures and values of things..all things, and teach man's will what is good to be followed, and what contrarywise, is to be avoided, such crafts must therefore be shunned that fight against virtue. All crafts, that work by vain conjectures, as palmistry, pyromancy, nicromancy, hydromancy, astrology, in which much pestilent vanity lies, hid, invented by the devil, our deceitful enemy: for they treat and profess those things which God has reserved alone for himself, that is to say, the knowledge of things to come. We may not seek to know the majesty and secrets of God, being far from our knowledge, and such things as God would not have man meddle with.\n\nHe who seeks the greatness of God's majesty shall be oppressed and overwhelmed by his exuberant glory. Wherefore Paul bids us, to be no wiser than becomes us, but moderately to be wise, saying: that he saw things not to be spoken, that no man can utter. Also Solomon says: Thou shalt not inquire into things above thy capacity..Neither of things above thy strength, but content thyself with the knowledge of those that God has commanded. Think always upon them, never being curious in searching for his works. All arts invented by the devil must be refused and forsaken by us, with whom, as with the enemies of God, we may in no wise be conversant, or have anything to do. It is not expedient for us to know the opinions, either of philosophers or heretics, contrary to our profession, lest the subtle and crafty merchant, the devil, cast some scrupulous doubt into our hearts, which may much toss us and perhaps bring us into destruction. Authors that write wantonly, whereby may spring occasion of hurt, must not be touched, lest any filthiness remain in the mind through the reading of them. Evil communication corrupts good manners. Other erudition is sincere and fruitful, so that it be applied to its right mark, that is, to Virtue and well doing. There is a divine knowledge given..of God, where all treasures of science and wisdom are laid up, and this is the very and true light of man's mind. All other learnings, compared to this, are very darkenes and shady trifles. Yet they are read for this intent, that our light, by comparing one with the other, may shine and appear more brightly. Furthermore, we may use the said learnings as testimonies of men against those who can little endure the divine scripture, than sore eyes can the brightness of the sun. And where we shall see such excellent virtues in Gentiles, we may be put in remembrance how much a true disciple of our master CHRIST knows this Light, charged upon no small bond, to live accordingly to God's commandment. Besides these things, they give us much knowledge, how we should live here together in this world, the experience of which we lack often. We are framed and fashioned by these three things: Knowledge, Wisdom..and memory, and the diligence we use to attain them is called study.\nWriting is quickened by exercise and memory is increased by diligent applying and occupying oneself with it: delicate handling weakens both; good health confirms and makes them strong: idleness and daily ease put them to flight; use and exercise bring them to hand and keep them ready.\nWhether you read or hear anything, do it with attention and effectually, let not your mind wander, but constrain it to be there and to do that thing which is in hand, and none other.\nIf it strays or swerves aside, call it back, as it were with a little hit, dismiss all other thoughts that may draw you from that which you have in hand, dismiss them until some other time, remembering that you lose both time and labor if you are not attentive to such things as you do read and hear.\nBe not ashamed to learn and ask about such things as you do not know, for as much as noble clerks and scholars..great men have not been ashamed of it, but rather blessed, because you are ignorant and not willing to learn. Boast not yourself about those things in which you are ignorant, but rather inquire and learn from such persons as you suppose understand them. If you want to be considered a learned man, endeavor yourself to be so, for there is no other way more compendious or nearer to it: By none other means, more easily obtain, to be esteemed an honest man, than if you are in very deed. Finally, labor always to be in very deed such a one as you desire to appear unto men, otherwise you desire it in vain. False things, feigned and fall away by the process of time. Simulation lasts not long. Follow your master always, run not you at any time before him, believe him, resist him not. Love him, and take him as your father, thinking every thing, whatsoever he says, to be very true..And beware, do not offend in that, in which you have been culpable, do not fall a fourth time, so that your amendment and reformation may not seem to have profited you. It becomes the chiefly one to remember those things that have deceived you in the past, lest you be seduced by them again. It is naturally given to all men to err, but to no man to persevere and continue in it, except he be unwise and a very wicked person.\n\nLearn and understand that there is no sense by which we are better or more quickly instructed and taught than by hearing. And there is nothing more easy than to hear many things. But there are not light trifles, things to be laughed at, but rather earnest, wise, and weighty things. They are both learned with like pain and labor, although the comfort that arises from one is far unlike the other. Seek not to speak many words, to make a long answer, but rather to answer briefly..Spend your words in time and set them in their place. Invite such company to dinner and supper as can make merry with their pleasant and learned communication, and also make the rise wiser than you set down. Do not suffer such as are scoffers, feasters of folly and filthy talkers, triflers, babblers, filthy and shameless lurkers, belly gutters, and such others, apt either by their words or deeds, to cause lewd laughter, to sit at your table. Neither have any delight in them, but rather seek your pastime from such as can with wit, wisdom, and learned talk make merry. Keep not only your mouth from foul and impudent communication, but also your ears, being as a man should say, windows of the mind, remembering ever that old saying of the Apostle, Naughty communication often corrupts good manners. Give diligent ear to what every man says, whether it be at the table or any other where, for so doing, you shall learn from the wise..Make yourself better and wiser, and be more aware and cautious, following always what the wise approve and eschewing what the foolish command. If you perceive anything worthy of note from the wise, remember it in mind, so that you may use the same when you have occasion.\n\nKeep a paper book at hand, in which you shall write down such things as you read or hear that are worthy of note, whether it be some feat, sentence, or word, suitable for familiar speech, which you may have in readiness when the time requires.\n\nStudy not so much to gather words as to understand the proper significations of them, rehearsing and teaching such things as you have read or heard. Do this partly to your scholars in Latin, partly in the vulgar tongue. You and read the same before others, for by doing so, you shall exercise both your wit and your tongue..Thy writing style must be practiced, which is the best master of clean and eloquent speech. Write and rewrite every second day, or at least every third day, an epistle to some man who knows how to answer in return. Show it first to your master for correction before sending it, keeping in mind and correcting the errors he points out so as not to repeat them in the future. After meals, take a break for a while before going to your study, and sit down in some place where you can engage in pleasant communication or play a game that does not overly excite your body. After supper, walk with a merry company, learned men whose pleasant company can make the evening merrier, and whose words and sentences you can follow with honesty. Between supper and bed, drink..Not in any way, for there is nothing more harmful, both to the body, the memory, and also the mind. Therefore, if thirst shall at any time constrain you, do not rest under the space of half an hour after, at the least.\n\nYou shall not neglect your Memory, nor suffer it to decay through idleness: for it rejoices above all things, to be set to work, and increases not a little thereby. Exercise it therefore daily with some worthy business.\n\nThe more often you commit things to her custody, the more better and faithful she will keep them. And contrarywise, the more seldom, the more untrustworthy you will find her.\n\nWhen you have put any thing in her keeping, suffer it to rest in her hands for a season, and within a while after require it of her again as a thing left for a time in her custody.\n\nIf you will learn any thing perfectly, read it with attention four or five times over night, and so to bed, and when you rise the next morning, ask a reckoning,.You must beware of surfeits of raw foods in the stomach, and especially of cold in the neck. As much wine weakens a man, so it kills his memory. It should be well done, and if you would a little before you go to rest, call to mind all such things as you have seen, read, heard, or done all the day before. And if you have behaved yourself worthily to your commendation, you should rejoice and know it comes from God, intending to continue in like goodness: on the other hand, if you have done any filthy, outrageous, childish, fond thing, worthy of rebuke, forget not to ascribe it to your own folly, and be sorry therefore, never willing to do any like transgression again. If you have heard or read any grave, godly sentence, do not forget it. And if you have seen any commendable thing, follow it..Let no day escape you, but read or write something here that may increase your knowledge, judgment, or living. When you prepare yourself for bed, read or remember something worthy, and let it be such that dreaming of it may give you both pleasure and profit, so that even by night visions, you may learn to amend your life. There is no end appointed to the study of wisdom in this world, but it must end together with life. It behooves man to rehearse these three things with himself all the time of his life: how he may think well, speak well, and do well. All arrogance must be excluded from studies. For all that a man knows, which is even the best learned man alive, is very little or nothing, in comparison of the infinite things, which he is ignorant of. The knowledge of man is a marvelous small thing, and that very obscure, and uncertain: our minds being tied and bound..In the prison of this body, we are oppressed with great darkness, to such an extent that it is hard for our wits to enter even into a mere knowledge of things. Furthermore, Arrogancy greatly encumbers the profit of studies, for many could have come to wisdom if they had not thought themselves already ready. Also, Contention, Emulation, Vanity, and the vain desire for Glory must be avoided. For we follow studies for this reason in particular, that we may, by their help, be delivered from the cruel dominion of the said vices. Nothing can be imagined more pleasant than the knowledge of many things, and nothing is more fruitful than the intelligence of Virtue. Studies are of such efficacy and strength that they temper Prosperity, they mitigate Adversity, they keep under the hasty and rash motions of youth, they delight and comfort crooked and painful age, being with us at home: abroad, in public and private business, when we are alone, when we are accompanied..Idleues, in labors never absent, but always ready to help and aid us. Erudition, the truest and most wholesome food for the mind, is also a thing that the body should have its nourishment, the soul being kept hungry, from whence springs out plentifully all delectation and perfect pleasures. Among these, one brings in another, and those that are present renew them, and those never depart, nor make any man weary, who has most of them.\n\nVertue, the most high and excellent treasure, surmounting all worldly riches, is not given by man, but comes only from God. Wherefore we must desire it of God with meek and humble heart.\n\nThe highest among all liberal arts is that philosophy, which brings remedy and health for the great and painful diseases of the mind.\n\nMuch diligent labor is taken to cherish the body, much more ought to be given to the soul, for as much as the diseases thereof are more private, more grievous, and also more perilous..These diseases are named and not without cause, sharp storms, grievous torments, scourges, brodes, and the furies of man's mind, which bring much calamity and intolerable corries, if suffered to reign, and contrary, most pleasant tranquility, if conquered and kept down. Such documents serve much in the easy accomplishment of this, as those of most excellent wits, for the furtherance of good life and maintenance of manners, prescribed. This is the great reward, and the very fruit, that learned men take of their long and painful study, not to gather many things for men to wonder at, or else such as he himself may crack jokes about, but rather, to have gained, whereby he may help all men, and most chiefly himself, and not to let them lie, as in a box of ointments, where out is taken salves, to help other men, the box therewith all, never a deal the better. Christianity looks for nothing so much as a clean and pure soul..A pure conscience can exhilarate the mind, and affections, being one's steadied and settled, we may be like unto God and His angels in continual quietness and tranquility of mind.\n\nRemedies for such diseases are obtained, either from outward things or from ourselves, or from God, or from the law and life of Christ.\n\nThe nature of things is such, that as they are all uncertain, short, changeable, and vile, the soul only excepted, which is in truth the real man, or at least, the most precious part of man: so all other things are translated from one to another, lest men should call anything theirs besides their soul.\n\nLet no man think those things which he has in his possession to be given to him, but rather to be lent to him for a season.\n\nWherefore it is great madness to run into any sin worthy of grievous punishment, for any worldly trifles.\n\nLet no man advance himself, because the gifts of Fortune or of the body have chanced upon him, seeing.All such things, which shortly vanish away and are uncertain, and not truly ours, are not to be mourned for when they are taken away, whether granted to us or required again at death's utmost coming. Nor ought we to mourn if that thing, which was lent to us as if given to keep, is asked for again. Rather, it becomes us to render thanks, because we have enjoyed it for so long.\n\nIt is unkind to think that if you had a long time to benefit from it, you do wrong if it does not always continue. You rather do wrong, not to consider what you have had and how long, than still to think of what you have not had or how long you have not had it.\n\nYou ought not to rejoice too much when things taken from your enemies come to you or your friends, for such is the speed of Fortune, and such doubtfulness is in all things, that bitter wailing often follows vain mirth.\n\nLet not your heart fail you, although.fortune turns her face: for merry misfortunes do often follow\ncareful mornings. Now, what condition are we in, what life can we look for, which are made of such vile and brittle metal, our lives being with so many perils, besieged on every side? And though it seems sure for a time, yet it will not last long. Therefore, what have we, upon which we should (chiefly in such uncertainty of life) be high-minded or fierce of heart?\n\nAnd furthermore, since this life is nothing other than a certain pilgrimage, by which we are still entering into another eternal life, and seeing also that we need very few things for the performance of the said journey, what has this world worthy long pursuit? What folly, to seek such things by painful servitude, as we see tossed and turned in a moment hither and thither.\n\nFor what end or purpose should we serve out, never satisfied desire and appetite, when things to come are uncertain, and we at this present need very few things?.He is a very free man, who desires only those things that are in his own hands. On the other hand, he is a bondman and slave, who does the contrary. Now I pray you, what other thing is it, to be replenished with the gifts of Fortune, than a footman to be encumbered with divers and many farthings? There is no man so dull, no such lack of wit, but he rather prepares and fits himself for the city where he purposes to dwell, than still seeks things for his journey. Since this our life is of nature drooping and fleeing, the most part thereof, and almost all, is spent in perturbation, in troubles, in fantasies: we cannot say, we live all the while, that we be tossed with affections, and in especial, when the fear of death troubles us. And where as death may come to us, by an infinite variety of ways. It is great folly, to fear, that it should come this way or that way; and seeing that it shall of necessity come, we may not commit any great mischief or wickedness, to..\"auxiliary it, nor should we mourn, though it chance. Our life being oppressed with so many divers miseries, what need have we to keep it with such anxiety? To set so much by it, seeing also we go to another, which is a life everlasting? Let us order ourselves such that we have ready passage to that life, which is replenished with all goodness, full of eternal joy, full of everlasting mirth. Our errors oppress us, rather than things themselves: where we often think they are great evils, which in truth are none, and great goods, which in truth are worth nothing. The nature, condition, and true value of things are those, which I have rehearsed at the beginning, from which it may be plainly gathered that there is nothing fair, nothing of price, finally nothing to be accounted ours, but only virtue. Where deliberation is taken, we being in doubt, to which part we may most incline, the love of our body, and the desire of things here in this life, that is to say, the pleasures of the flesh and the worldly possessions, we should remember that they are but transient and fleeting, and that true and lasting happiness can only be found in virtue.\".Love of ourselves is our chief counsel, and one that we all follow together. This weakens the strength and manhood of our minds so much that nothing is too little to penetrate them, nothing so slender or small to disturb them. This blinds the eyes of the mind, and when affections have gained the upper hand, we yield, obey them as our lords and rulers. Thus we hold things alien from us as if they were ours, and if they are withdrawn from us, we lament, tormenting ourselves as though we had suffered great loss. We neglect our own as if they were none of ours, and do shun things profitable as if they were hurtful to us, embracing things hurtful as if they were profitable. The harms of others seem small, but we think our own, being nothing so great as theirs, intolerable. We are not content with what we wish for ourselves, nor yet pleased if we might obtain what others much desire. We dislike our own..\"This world, its condition and estate, do not satisfy us: we would have the natures of all things turned. Such is the impatience that grows from fanciful desires. What punishment can be compared to these? Truly, the torments among damned spirits are none other. The devils themselves have no other punishment than to be vexed with envy, hatred, and wrath. A man may see the consequence of those troubled by these affections: how variable, how careful, how panting, how cruel, how fearful they are, and in like trade, their minds are racked and tortured within them.\n\nAnger, which is the sharpest of all other perturbations and the worst, does not make a man, for it turns his nature into a cruel beast. Although every trouble obscures and darkens the judgment of the mind, yet most of all anger, overpowers it with such darkness that it sees neither truth, profit, nor comeliness. It consumes the heart and drinks up the holy.\".The blood of the body compels a man to do the deed, leading to swift repentance. How shameful a change is there in the face, what sudden tempests arise, what burning eyes, what sniffling of the nose, what greening of the teeth, what foaming at the mouth, what paleness, what stuttering, finally, what terrible and uncanny crying there are in him, inflamed with this fury? Truly, such changes that some, who have in their anger beheld themselves in a mirror, have not recognized themselves.\n\nThe angry man, on account of his grim countenance, his sharp words, and cruel deeds, often loses much of his authority. Much benevolence is taken from him. His friends forsake him. No man will meet him. He is left all alone. All men hate and abhor him. Therefore, great wise men never shunned anything more, or cloaked it with greater diligence than they did Ire and the works of Ire. In so much, that they not only wrestled against their own nature, but in spite of her bearing..Give her the fall.\nWhat is more worthy to be scorned,\nthan this little and weak animal,\nto rage and stir up such great and fierce tragedies, for\nvile trifles, and things of no value?\nAs sometimes for the gifts of\nthe body, or of fortune, yes and sometimes,\nwisely a god's name, for one\nlittle word.\nThou shalt soon subdue anger, if\nthou holdest and fastens this thing in\nthy mind, that is to say: No injury to be done,\nexcept when the mind is hurt, which no man\ncan corrupt, but only he who possesses it,\nand that by defying it with sin.\nWe have spoken hitherto of things coming from man to man, we\nwill now speak of higher matters, as coming from God. Howbeit these things also before rehearsed, were of God: but these that follow, come somewhat more expressly and properly from him.\n\nThere could not be given to mankind anything greater or better than Religion, which is knowledge, love, and veneration of the prince and maker of the world..God is more beneficial to a man whom He teaches how to truly worship Him. Therefore, David the prophet lists this among the greatest gifts of God bestowed upon the people of Israel: \"He who announces His word to Jacob, and His judgments to Israel\" (Ps. 45:5). God has not bestowed His judgments upon all nations, nor has He made them known to all men.\n\nGod is known through religion, and being known, He must be believed and worshiped. God alone is prince, maker, and lord of all things, the only one able to do all things and knowing how to do all things.\n\nThis world is like a house or temple of God, which has not come into this shape and ornamentation of its own accord. Therefore, it has received the name Cosmos among the Greeks and the name Mundus among the Latins, both meaning a beautiful ornament or a beautiful thing, which He rules..And governs, that we may no less wonder at the conservation, than at the creation of it. And like as in the house of a most prudent governor, nothing is done without his commandment, so in this world is there nothing done, without his will or bidding: which as he can all things do, so he knows how to do all things. Angels, devils, men, and beasts, trees, stocks, and stones, the heavens, the elements, and to be short, all things are governed by him, and obey him.\n\nThere is nothing made, nothing that moves, nothing that chances, nor any stock nor straw, may be lifted from the ground, neither flock nor feather, may fly further, than his prescription or commandment is.\n\nIn this law stands the universal world, neither is there in things any other chance, fortune, or lot. He does all things with his equity and wisdom, not withstanding by ways to us unknown.\n\nWhatsoever happens to any man, that same tends to his profit, if he be good: but not to him that is wicked..Profit not from wretched money or worldly things transitory, but from eternal felicity. Whatever things therefore chance in this world, they must be taken and allowed as coming from God the author, lest we seem to condemn and improve the will of that most righteous and wise governor of all things, God. Because we are not able to comprehend, for what purpose he does such things: we, as children and ignorant, lament that harmful things are not given to us, taking them as most profitable; on the other hand, abhorring things most profitable as most harmful. In so much that often our enemy can wish no more harm than that we may have our own desires. And since we are drowned in such great darkness of ignorance, God's will is that we avoid all that is blameworthy and commit all the rest to his governance. We must execute, whether we will or no, that thing which the governor..This is the chief manner of loving God, as Christ says, \"You shall be My friends if you do what I command you. The atonement and reconciler of mankind with God, and the author of our salvation, is Jesus Christ, God and man, the only son of God almighty, whom the Father sent for the same purpose, when it pleased Him to take pity upon mankind, which had made itself an enemy to God. There can be no greater hurt than, by sin, to be separated from God, the fountain of all goodness, and to be turned to most harmful misery, to be taken from a most sweet life and left to a most bitter death. For this purpose, among other things, Christ came, that He might redeem us.\".Teach us the true and straight way,\nwherein we might steadfastly stand,\nand take our journey to God ward:\nnot swerving from it, the breadth of an hair. He has shown this way,\nboth by words, and also by example\nof his holy life.\nAll human wisdom, compared\nwith Christ's religion, is but durtle,\nand very folly.\nWhatever grave, prudent, wise, pure, holy, or religious thing is with admiration, with exclamation, with clapping of hands, in the books of the gentlemen read, commended, learned by heart, praised above the monkey, all this is found, more purely, more rightly, more openly, more easily in our religion.\nPerfect wisdom is, to know this Religion: and to live accordingly is perfect Virtue. For no man knows it in very deed, except he live thereafter.\nChrist's life witnesseth his perfect humanitie, his miracles declare\nthe infinite power of his deity, his law showeth his heavenly wisdom:\nso that of his perfect goodness of living, we have example to follow him..The foundation of our salvation is to believe in God, as father, and Jesus Christ as his only son, our lawgiver, and the Holy Ghost breathed out from both, without whom we do nothing, think nothing, that can profit us. The true worship of God is to cleanse and purify the soul from all diseases and unclean lusts, and to be turned as near to his likeness as we may, so that we are, as nearly as possible.\n\nIf a man truly considers those things which Christ commands, he shall find all done for our profit. For there is nothing more pleasing to man than to be believed, and it is even so with God, for no man can think well of him to whom he commits himself, afraid of harm. The power and authority, strength to obey, wisdom to believe, goodness to love, and majesty to worship Him are all contained in believing..He himself is clean and holy, and we hate no man, but rather strive, by all means, to profit all men. The more you transform yourself from corporeal things to incorporal ones, the more godly life you will lead.\n\nThus it shall come to pass, that God may acknowledge our nature as of kin, and like unto Him, and may delight in it, making it His true and right temple, much more acceptable to Him, than churches made of lime and stone.\n\nThe temple of God is holy, as witnesses say Saint Paul. So noble, so worthy a guest, must with all care, diligence, and tenderness be retained.\n\nHe may not, through the foul stench of sins, be driven to change his lodging.\n\nBodily works are unsavory, except they have savor from the heart.\n\nKnow that you have God in the most secret part of your heart, as witnesses and judges of all your thoughts. In so much, that if you fear His presence, you not only avoid all wickedness outwardly, but also you will not suffer unclean thoughts..To enter into thy mind. Love toward God ought to be such, that thou esteem him above all things, and that his glory and honor be dearer unto thee than this life, all honor, and commodities thereof. And as when one friend remembers another, he is moved with a friendly and honest joy, so let all divine things seem friendly unto thee, that is most acceptable and pleasant, and be thou conversant in them most gladly. As often as thou hearest God named, let a greater and more excellent thing strike thy remembrance and mind than man's knowledge can attain to. Here are the sayings, that are spoken of him, and of his saints, not as thou hearest vain fables, but with great admiration of mind. Judge not rashly, nor pronounce thou any thing of God and his works, but thou do it with reverence and fear. It is wickedness to jest upon holy things or to use the sayings of holy scripture as foolish toys and trifling tales, and scoffing, even as a man should sprinkle dirt in a medicine..Adorned for recovery of health. But to apply it to filthy communication or bawdy matters is a thing abhorrent, and in no way to be suffered. It becomes all things there, to seem marveled at, and to be received with worthy reverence in our hearts.\n\nBe present at reading and preaching of God's word, and all that is holy: and understand, that whatever thou either sees or hears there, is most pure, most holy, and appeals to God's majesty, which as we may easily worship and adore, so we can comprehend it by no means.\n\nSo that thou mayst always judge higher things to be hid in that divine wisdom, than the strength of man's wit is able to aspire unto.\n\nWe revere the sayings of wise men, yes, although we do not well understand them; how much more then does it become us to give condign reverence to godly sayings?\n\nAs often as thou hearest the name of Jesus Christ named, remember thou his inestimable love towards thee, and let the reverence of his name be unto thee full..When you hear any title or name given to Christ, lift up yourself unto the contemplation thereof, and pray unto Him that He will show Himself such to you. As whoever you hear Him called merciful, meek or gentle, pray that you may prove Him the same towards you. When He is called almighty, desire that He may show it, in making you from the most wretched sinner into a good liver, of an enemy, His son, of nothing, something. When you hear Him called terrible, entreat Him to appear thus to those from whom you are feared. When you call Him lord, look that you serve Him. When you call Him father, see that you love Him, and see that you show yourself a child, worthy to have such a Noble Father. There is nothing in all the world, whose origin, beginning, power and virtue, if you hold, but it may give matter, highly to praise, heartily to worship God, the author of all together. Begin nothing, but thou first..Call on God for help. In God's power are all things. Grant prosperous advancement and completion to the acts we begin in your name. Whatever you do, keep an eye on the end, and when you have taken good counsel, do not be worried, but put your trust in him, in whose hand lies the luck of all things. All holiness remains in the secret parts of the hearts, so strive to understand what you pray, so as not to lose time in idle labor. And when you pray, let your heart, mind, tongue, and all your gestures agree, so that all your actions may agree perfectly with each other. Divine scripture curses him who negligently performs the works of God. If it is shameful for a minstrel to sing one thing and play another that does not agree with what he sings, it is much more shameful for us to say one thing with our mouths and think another in our hearts. Let our desires be sober and of such a sort,.As it is fitting to be revered, and suitable to be received from God, lest our unmet and capricious desires offend Him. When you go to eat, remember the infinite power of God, which created all things from nothing: also His wisdom and benevolence, which sustain them. Lastly, call to mind His meekness and clemency, which feed even His extreme enemies. Consider the greatness of preparing various and sufficient provisions for so many mouths in the world, what a thing it is to conserve all things and keep them from destruction, whether they fast or not. No wisdom of man or angel was able in any way to accomplish this. Since you live by His gifts, consider what cursed unkindness and what damnable rashness it is, to presume to debate with Him, by whose benefit and will, you have being, and would not be for longer if He did not will it..At your table, let all be chaste, pure, wise, holy, as He is, whose gifts you now hold.\nLet all bitter, harsh, and cruel speech be excluded from your table, where you feel the incredible sweetness and clemency of God towards you.\nIt is more intolerable that you should contaminate that place with sharpness and hatred against your brother, where you find much favor and gentle softness towards him.\nThe Gentiles well perceived this, and therefore dedicated all things to the table with names of pleasantness and mirth, as feasts, jokes, and games. It was considered a grave offense, any sad, heavy, or shameful thing, either to be done or said there.\nTherefore, you have God to govern you, who is most mighty, wisdom, and generosity, put away the inordinate regard for yourself, in which you seem to trust His goodness, and labor only to please and content Him..It is a great folly to displease Him from whom all nourishment comes, a madness to obtain His displeasure for the sake of your table. For life is not preserved by meat, but by the will and pleasure of God. According to scripture, \"Not by bread alone does man live, but by every word that comes from the mouth of God.\" We have, by the indenture of Jesus, Lord of all in heaven and earth, that they shall lack nothing, who seek accordingly the kingdom of God and righteousness allowed before Him. Therefore, that God is so bountiful towards you in His gifts, be not unkind to your brother, accounting him no less to be the son of God than yourself. And that God is no more bound to you than to Him; and He has only made you a minister of His gifts, next to God, your brother should ask relief from you. There is nothing more truly given to Christ than that which you have..is bestowed upon the poor. When thou hast refreshed thyself with meats and drinks, consider whose providence and power it is that sustains life with such things as thou hast received, and give thanks therefore to God, not as thou wouldst to him, who has prepared sustenance for thee with his money, but such thanks as are fitting for him, who has made both thee and also the sustaining food not by the strength of the said food, but by his divine power and inestimable goodness. At thy lying down and rising up, remember the benefits of God, not only towards thee but towards all mankind: yea, and all the whole world. Consider, in what dangers man is, while he lies like a dead carcass, having no power of himself. Therefore Christ must so much the more instantly be sought, that he may vouchsafe to defend us wretches silently. Heed should be taken that we provoke not him to wrath and anger by any of our sins, seeing he is our keeper and our governor..Arth your forehead and breast with the sign of the cross, and the secret part of your heart with deep prayers and holy meditations. When you shall go to your bed, look that you think every day resembles the whole life of man, whom the night succeeds, and sleep a very express token of death. We must therefore pray to Christ, that he vouchsafe to be with us ever favorable, both in time of life and death, and that he vouchsafe to grant that we may be pleasing and quiet unto Him. We must pray Him, that strange dreams may not frighten us, but that even sleeping, we may have Him in mind: and that refreshed with His comfort, we may rise merrily in the morning, remembering His blessed death, the price whereby He redeemed mankind. Thou shalt keep thy bed chaste and pure, so that thy enemy, the author and head of all filthiness, may have no claim or right therein. And with the sign of the cross, and the Invocation of the name of God, but specifically through holy thoughts, contemplations, and steadfast purpose,.Never again shall you drive all the power of the fiend from it. When you rise in the morning, commit yourself to Christ, rendering thanks to him who has preserved you through the night, through his help and tutelage, from the deceits and envy of that cruel enemy. As you have first slept the night time and are now rising again: so remember that our bodies shall first sleep by death, and after be restored to life by Christ when he shall appear and come to judge both quick and dead. Pray that it may be his will, and that he cause you to spend the day following in his service, so that you neither harm nor be harmed by any man, and that you, compassed on every side, and defended with Christian godliness, may safely escape the nets and snares, which the devil, most deceitful enemy, never ceases to lay for mankind. Worship Mary, the blessed mother of God, and other holy saints, the dear beloved friends of Christ dwelling with him in everlasting life..Let this record frequently recount the lives and actions of those whom you should imitate, so that your thoughts and reports of them are not those of mere men, but of persons whom, through God's goodness, have transcended all human nature and excellence, and now dwell nearly with God. Since there is such great similarity between men, both in body and mind, brought into this world by one right and title, destined for a certain communion and society of life, for the preservation of which nature has decreed this law: Let no man do to another what he would not wish done to himself. He who restores decayed nature has professed this one doctrine as his own, but expressly expanding it and setting it out more clearly, in order to perfect human nature in every condition and make it as like God as possible, he commands us not only to love one another, but also to love our enemies, so that we may be like the heavenly Father, who sincerely loved his enemies..as he declares by his great benefits shown to them.\nAnd how is it to be marked, that the nature of man is such, that we would make our friends those we ourselves cannot in any way love.\nThis most wise master and guide of our life has given us this one document, to rule our life by, that is, to love one another: knowing, that by this only rule we might lead a blessed life, without need of any more laws.\nThere is not a more blessed thing than to love. And therefore God and his angels are most blessed, as those who love all things.\nNothing is more wretched than to hate, by which affect the devils are most miserable.\nTrue love weighs all alike: where true love reigns, no man seeks preferment, no man steals from his well-beloved, accounting all such things to be with him, which are with his friend.\nLove does not contend with its dear brother, nor thinks that it does him any injury at any time, and therefore it neither remembers displeasure, nor envies him because..He loves him, no one rejoices in the misfortunes of his friend, neither is he grieved by his prosperity, but rather rejoices with those who rejoice and weeps with those who weep, according to the saying of the apostle. And this he does not feebly, but with all his heart, for he esteems those things that belong to him whom he loves as his own.\n\nThe most sure, sound, and true example of this manner of living are the acts of Christ, set before our eyes. For the Son of God came down from heaven to teach us the right trade of living, not only in word, but also by the example of his life, that we might, our hearts being enlightened by his clear son's beam of truth, discern the truth of every thing.\n\nFirst, he, being exercised in all kinds of patience, what moderation of mind did he show, notwithstanding his infinite power and might? And all this, though he was assailed with so many and grievous injuries, yet never gave he any evil word in return, teaching all only the way of meekness..He endured suffering, despite abhorring it. He allowed himself to be bound, which could have overthrown the entire world with a beam. He pacially endured his false accusers. Finally, he conducted himself in such a way that no one could perceive he had any power, but only to help others. The king and lord of all, by whom you father made this world, humbly suffered himself, having neither house nor sustenance for his beloved ministers. The maker and governor of nature partook and felt all the miseries of the same: he hungered, thirsted, grew weary, and often mourned. Why did he endure these infirmities, but only for our instruction? So greatly loved he Peace, Concord, and Charity, that he pursued no sin more than pride, arrogance, ambition, contention, strifes, and private hatreds, which spring from the said pride, showing that there is nothing why a man should take anything upon himself arrogantly..outward or else bodily gifts, seeing they are coming and going not of our own nature, nor are these things derived from the inward powers of man, or of virtue, but given and taken away by God: because no man should announce himself for such gifts, or forget from whence they come, neglecting those men for whose relief he received them from God.\n\nAnd to subdue this sin of pride, and that no man should stand in his own conceit, though he had been obedient in all points of religion, and fully observed the law of the gospel, Christ says these words: when you have done all that I have commanded you, say that you are unprofitable servants.\n\nHow great therefore is their folly, which glory, as perfect Christians, preferring themselves as concerning the observation of the law, before all others, where oftentimes, he whom you think very naughty, in comparison of yourselves, is much richer in virtue than you, and destined to salvation, when you shall be appointed to eternity..God, who has taken all judgment from man, because one is blind and ignorant in the secrets of another's heart, reserves the knowledge of hearts for himself alone. The outward things, which the eye of man only beholds, are but weak and uncertain tokens of the inward secrets. Therefore, it is not lawful to give a full sentence of any man's virtue, vice, or disposition, because you have been with him twice or thrice. You cannot give a sentence of him, though you have been with him a hundred times. No, though you have been of longest familiarity together. Very deep and dark are the dens of man's heart, and what man's sight is so quick to pierce through so great a mist of darkness. And seeing that God has redeemed all mankind, and that with so great a price, from the servitude of the devil, let no man be so bold to condemn or deceive his own soul, which God so intimately loves, that he shrank not to give his life for it. The Lord was crucified for us all..And for each one of us, think not that you can please God if you hate Him, for He requires no thanks but that we love and show ourselves friendly to our fellow servants, as He, being our Lord, loved us when we were lewd and deserving of much evil. Here began He the mutual bond of love between man and man, and men toward God, that is to say, here He laid the foundation of man's felicity, and perfects it in heaven.\n\nThis is the life and grace of Christ's wisdom exceeding man's capacity, agreeing in equity to those who have understanding and alluring all men to goodness.\n\nLet no man think himself a right Christian or in God's favor if he hates any person, for Christ has commanded all men to our love and friendship.\n\nBe friendly to man when God wills it: if he is worthy, love him for his worthiness; if he is unworthy, yet love him, because God is worthy to be obeyed.\n\nNeither fasting nor yet great works will make a man a righteous man..richesse bestowed among poor folk makes a man acceptable to God. Only charity toward me brings this about, as the apostle has taught us. Thou oughtest to love every man as thy natural brother, rejoicing in his prosperity and sorrowing for his adversity, being ever ready to help him to the best of thy power.\n\nLet neither nation, city, nor kindred, let not profession, state, nor condition of living, let not wit dimish this affect of love: for there is one father of all, God, whom thou art taught of Christ to call Father daily, who will acknowledge thee as His child, if thou in like manner know all His children to be thy brothers.\n\nBe not ashamed to take him for thy brother, whom Christ disdaineth not to take for His son.\n\nGod brought peace, concord, and love into the world: the devil, as most expert artificer, invented parting, quarreling, private profit, discord, debate, and war.\n\nGod, willing our salvation, showers benevolence among us..The devil, willing our destruction, is hatred and enmity.\nSmall substance increases where concord reigns. By discord, great things are scattered and come to nothing.\nThose who study to make peace and concord between man and man, stabilizing the same with all their might, shall be called the children of God. And they who do the contrary, the children of the devil, as Christ himself plainly testifies.\nThe highest point, wherein a man passes the fierceness of all wild beasts, is battle, a thing more agreeing to beasts unreasonable, than to man, which is well declared by the name, that the Latins have given it.\nHow much does nature itself abhor war, which brought forth man into this world naked without armor, shaping him to meekness and loving societal life?\nGod also abhors the same, which wills and commands mutual love between man and man.\nOne of us may not wage war with another, nor hurt one another, without grave offense.\nIf you suspect any man, bear it..You shall harbor no grudge or displeasure in your mind towards him. Labor with hand and foot to reconcile and pacify him. Spare no effort in this regard, praying, flattering, and bestowing your goods, so that you may obtain the favor of all men. This is the most ready and expedient way to come to God's favor.\n\nScorn no man, remembering that what befalls one may happen to another. Rather, give thanks to God that He has kept you from such danger, and pray, partly for relief for him who is thus afflicted, and partly that God will give him grace to accept it thankfully and help him, if your power extends to it.\n\nIt is a sign of a dogged heart to rejoice in another man's misfortune and not to pity the common course of nature.\n\nBe merciful to man, and God will have mercy upon you.\n\nThe fortune and chance that follow mankind is common to every man, threatening daily and hanging over every man's head..Think it not possible, that thou canst do anything more agreeing to this love, than if thou bring them to the greatest good of this world, Virtue. Against thou canst do nothing more repugnant to love, than to bring any man to evil counsel, example, or otherwise, unto sin. The chiefest and happiest of all other things is for a man to love, yea although he be not loved again, yet that notwithstanding to be loved, is the sweetest & the surest thing. No treasure is of so great certainty, as perfect love and friendship, no garden so strong, as faithful friends. He taketh the son out of the world that taketh love from life. True love, sure and stable friendship, resteth in the only that be good and virtuous, among whom, love lightly increaseth. Evil men are so far from loving the good, that they cannot one love another. The readiest way to be loved, is first to love. For love is allured by nothing so much as by love. Love is gotten also by Virtue..Which of her is so amiable that she often entices and in effect compels men to love her, whom they have never known. Love is also attracted to tokens of virtue, such as demure softness, comely shamefastness, humanity, gentleness and fair speech, especially if you neither say nor do anything that savors of arrogance, insolence, or malapert uncLEANLINESS. Let all your actions be sweet, gentle, and pure.\n\nThe venom of love and friendship is to love your friend so much that you yield on occasion to hate him, or to take him as your friend to such an extent that you think he may be your enemy. This saying is godly; I hate, as one ready to love. Let no memory of displeasure remain where love is, nor think that he whom you take as your friend can be your enemy, for your love will then be very weak and brittle.\n\nIn friendship there must be such faith, constancy, and sincerity that in no way do you have any suspicion of your friend or give ear to those who suspect him, or allow evil to report him..Life is not life, for those who live in suspicion or fear, but rather such life is a continual death. Do not inquire how others live: for those who delve too much into other people's affairs often neglect their own. It is a great folly to know other men well and not to know oneself. From this arise many private grudges, and those who use such things are most commonly the ones who can spy a small speck in another's eye and not see a great beam in their own. It is great folly to know other men so well and to know oneself not at all.\n\nYou may not only love men, but also revere those who behave honestly towards you, in which consists the office and duty of our entire life. To better accomplish this, your part is to diligently observe when, where, and with whom you do or speak anything.\n\nWhen you are in the presence of men, order all the parts of your body accordingly..And in particular, your eyes and countenance,\nso that there may be no sign of disdain or contempt perceived.\nUse no wanton gesture, but let quietness and pleasant serenity, tokens\nof a quiet and clear mind, always temper your countenance.\nThe fair and most favorable covering of man's face is modesty and shamefastness,\nwhich set forth man's countenance, so that without the same, it seems a thing very deformed and detestable.\nAll hope of recovery is past in him who now is no longer ashamed of evil doing.\nShow not too much severity or grimness in your countenance. For thereby men infer,\nthe mind to be cruel and unruly.\nLaugh not too often, nor out of measure,\nlaugh not too loud, nor let your body shake withal, lest you be mocked and laughed to scorn for such your foolish laughter.\nThere may be a cause for laughter, but there can be no cause for scornful laughter.\nTo scorn good things is wickedness,\nto mock, evil cruelty, and to jest at other mean things, great folly..To scorn good men, wickedness, lewd men's cruelty, intimacy, madness: in short, a man who scorns inhumanity. Let your eyes be quiet and steady, do not play with your fingers as jugglers use to do. Do not accustom yourself to striking, for often a filly follows a blow, and from blows men come to clubs and swords. Give only good men true and right honor, which comes from the reverence of the mind. Honor those in office and authority, and be obedient to them, although they command grievous and painful things, for God wills it so for public quietude. Give place to rich men, lest they stir up anger, hurting both themselves and other good men. Arise unto age and reverence it, for in it often consists great experience and knowledge of godly living and worldly policy. Be not only even with them that honor you, but, according to the apostles' precept, prevent them when you may. It is an argument of great rude behavior,.Not to salute him who salutes you is a great sign of barbarism, not to wish him well in return. How small are the things, and of what little cost are salutation, fair speech, gentleness, reverence? And yet how great friendship do they engender if used? What perverse ignorance is it not to reconcile and regain the good will of many when you can have it with so small a trifle? The more gentle and better a man is brought up, the more humbly and courteously he behaves himself: the more base, the more discordant and fierce. Sometimes these vices come from dullness and lack of knowledge, and for this reason, good learning is called humanity. If you salute and are not saluted in return, attribute it to negligence rather than contempt. If you are spoken to uncourteously, attribute it to a lack of good manners or to nature, and not to malice or hatred. Do not be so quick to be moved by the breath of a man's mouth..By such and other holy interpretations, you shall lead an holy and pleasant life, for so you shall love every man, and not think yourself offended or hurt by any person. It is an old proverb, be true, be not suspicious, these words may be new, but the sentence is old: be quiet, be not suspicious. Look that you show not yourself to scorn any man in countenance, in gesture, word, or deed. If you are of low degree, despise such as are your superiors, how shall your inferiors obey you? If you are the greater, you by your proud scornning of him turn your inferiors' hearts from you. Contempt is a thing intolerable, for as much as no man can think himself so vile that he ought to be despised. Many labor to deliver themselves from contempt, but more study to be avenged for it. There is no man so great but fortune may drive him to need the help of the poorest, and seek succor of the simplest..There is no man whom God is content to take as his son, whom you can rightfully condemn, except in him you also condemn God's judgment. Use no dogish eloquence, seek not praise through contumelious speech against your brother, as touching whose reproach, it would be better for you to be tongue-tied. Ofttimes men unknown and despised are afterwards found worthy of much more reverence. God gave man a tongue, to be an instrument, to advance, keep, and preserve the society of man's life, for the maintenance whereof, nature binds man to man. This tongue is the cause of many commodities, if you use it well, the cause of many mischiefs, if you misuse it. Therefore James the Apostle compares it very well to the rudder of a ship. Tongue must be bridled and kept in, lest it hurt itself or any other. Sin is wrought by no instrument so easily, nor so often, as by the tongue. Thou shalt not rail, curse, nor hurt any man: thou shalt say nothing, either..You shall not unjustly, proudly, or maliciously provoke any man. You shall not immoderately inveigh against any man, even if provoked, for doing so will harm you more before God and wise men than him against whom you rail. To give one evil word for another is as much as to wipe away one injury with another. To threaten is a sign of worthless packs, of dwellers on the other side of the water. Do not be of such a weak mind, of such a tender heart, that a few words can wound you. Do not be too curious in reproving others, but rather labor that they may not find anything reprehensible in you. And if you chance to rebuke any person worthy of rebuke, use no cruelty in your words, but mingle your sharp checks with some mild communication, that if you make any wound, it may be healed by it, but taking heed that the fruit of reproof is not lost while you study overmuch..Beware you slip not into flattery.\nAssentation is a foul vice, bringing the speaker to dishonesty, and the hearer to great harm.\nThink nothing so precious that thou oughtest for it, to swerve from right and truth.\nLet neither riches, nor friendship, nor entreaties, nor threatening, let no fear of death obtain this of thee.\nThus doing, thou shalt be regarded and trusted, all thy sayings shall be as gospels, if thou do contrary wise, thou shalt nothing be esteemed, nor thought worthy to be heard.\nLet thy communication be sober, civil, gentle, and nothing rough, rustic, or rude, nor yet ever curious, lest he should have need of an interpreter, that would understand thee. Use no contumelious or obstinate language.\nThere is a certain mean, which neither lessens one's own dignity nor takes away another man's, wanton uncouthness, is as well to be refused in our speech, as is poison in our meat..Be not hasty when you speak, let not your tongue go before your wit, make no answer before you perfectly understand what the matter means. This saying, whatever first comes to the end of your tongue, which Cicero spoke to Titus of Athens, ought seldom or never to be admitted, for nothing ought to be spoken among friends, by which friendship might be apparent. How foul, how perilous, a thing is Lingua quo vadis? Tongue, where are you going?\n\nChrist our Lord, knowing how many and diverse mischiefs sprang from vain communication, as quarrels, discords, and private hatreds, to the intent He would that men should be circumspect in their speech, threatened all men, that they must give an account of every idle word at the day of judgment. Therefore each prophet says, Set a watch before my mouth, and guard my lips.\n\nBe not too busy in talking or too full of words: have not all your communication alone. There is a certain order and course in talking, although.You common with most unlearned and vilest persons. And yet do not draw your words so that you may seem to listen to yourself, and do so, because every word that comes from you seems a rose. It is better for you among wise men to listen rather than speak; yet it is no less a fault for a man to hold his peace than it is at other times to speak, when it behooves him not. There is no pleasure to be compared to the communication of a man who is wise and well learned. Be never inquisitive, for it is painful and causes hatred. You know what Horace says, \"Eschew a busy questioner,\" for the same is commonly a babbler. Be not contentious or obstinate in reasoning, but when you esteem truth, revere it with silence, and arise for it as for a divine and godly thing. If you hear no such thing, yet take it kindly, and that especially if there is nothing said whereby honesty, manners, and good living may be hindered. Contention is not worth anything where..There is no hope of amendment. Men cannot bear arrogance, pride, or disdainful authority, not even in men of great power, and all praise is worthy. Do not brag in words, but show in deed what your counsel is, do not think other men are delighted in all things that you take pleasure in your talk. Be always careful that you do nothing that may disquiet you, except it be closely kept. Howe be it if by chance you have done any such thing, disclose it to no man, or at least, if you utter it, take good heed to whom. When you commit anything of counsel to your friend, which you would have secretly kept, beware you use it in no manner of scorn, lest he at some time having a mind to jest, as you did receive and open the same. Keep the secret counsel committed to you more warily than the money that is committed to your custody. Nothing should be safe and sure in man's life if secret counsel lacked faith. If you promise anything, perform the same, although it be very difficult..If it is hard and dangerous, and for this reason alone, to discharge your faith and promise. If anything is promised to you, exact it not, always being straighter in judgment to yourself than to others. You must consider that men have wit, reason, and judgment; do not think that you can persuade them to do evil for good deeds, or be deceived by counterfeited, cloaked, or colored things, which at length they will discover themselves, and the more craftily they are hidden, the more foul and hateful they are. Truly a man's mind rises against those things with which he has been deceived. Therefore it is better that all things be open, plain, uncloaked, and simple. For although Verity sometimes displeases at first, yet at length it is very amiable and lovingly accepted. The Truth may be pained, it will not be oppressed. It may be blamed, it will not be shamed. As the profit gained by lying is nothing sound or durable, even so the truth, unyielding, will not be vanquished..The damage that comes from speaking the truth does not last long. Abstain from lying, as from a common rot. For there is no viler thing in man, which separates him from God, and becomes the devil's bondman. And let the lie come out early or late, Shameful ignorance is sure the liar's part.\n\nWhat is counted more vile? What is worse than a liar? If men know you for a liar, no man will believe you, though you speak never so truly. Contrarywise, if you are true of word, your back shall be better believed than other men's holy oaths and great swearing.\n\nIf you speak nothing repugnant, and if your words agree one with another, you greatly need neither the force of memory nor any other art, but always to say that you think truth. Truth ever consents to truth, falsehood neither with truth nor yet with falsehood.\n\nBut if you would have your opinion be true, believe nothing lightly, but things approved, or things that have great likelihood of verity. He is in misery, and very miserable..Who has ensnared him so intricately that he can only be released by a pardon.\nDo not accustom yourself to swearing.\nFor the wise man says, He who swears much is filled with wickedness, and the punishment of vengeance shall not depart from his house.\nChrist in his gospel forbids us from swearing, and teaches us to affirm all that is true with \"yes, yes,\" and to deny all that is false with \"no, no.\"\nOur reverence to God ought to be great; we ought not to call him to witness in every place for every trifle.\nNo, we ought to call him to rebuke us never, but against our wills, and only when compelled.\nHe who swears in serious matters will also swear in jest for his pleasure. And he who swears for a trifle will not keep an oath when he lies.\nThose who believe you will trust you without an oath as much as with all your swearing, and those who will not believe you, the more you swear, the more they distrust you.\nTHERE IS A CERTAIN DIFFERENCE TO BE HAD BETWEEN MAN.And man. Some of them are of the household, some only of acquaintance, and some are strangers unknown to us. I call those of the household, those who are of kin, or of affinity, or with whom we live together in one family. Thou must love all men, and so be towards them; even they, whom thou knowest not, may perceive thee to be a friend unknown to many, and to will and wish well unto all men. And yet thou shalt not, as a white line on a white stone, show thyself a like disposition towards all men: but some thou shalt admire for counsel, to some be obedient, and some thou shalt reverence, and to some thou shalt render thanks, if thou hast received any benefit at their hands, forgetting not those whose diligence and faithful service thou hast used to thy commodity or profit. Whereas a man's good will is to be taken and reputed for the deed, there he seems to deserve not less thanks, which endeavors himself to do pleasure, than he that has done in deed..And he who has used a man's friendship or labor in this manner, is no less bound to repay him than if he had borrowed money from him: think him no less thankful, who has, with sincere heart, bestowed his labor, than he who lends his money. Think him I say, so much more worthy of thanks, as the body is dearer to a man than his money, or any outward thing.\n\nDo not tarry, while your familiar friend opens his poverty and necessities to you, but rather listen, and discover them yourself, helping him of your own accord, do not tarry, but arise and meet a righteous petition in the teeth, that you be entreated before you are asked.\n\nYou shall not only love your parents, but also honor them next to God, and shall be obedient to their commandments, even as at God's own bidding, thoroughly persuaded, that they are in God's stead on earth, and that no man loves more intimately, nor more regards your wealth.\n\nNext to these are school masters,.Bring up children, tutors, and all such individuals who have taught you any good manners, which are of such great value that a person cannot have anything more precious. Love these men and hold them in reverence as your second parents, and obey them humbly, considering that whatever they do, they do it not for their own comfort but for yours. Make prompt recompense if, for such kindness, you would obstinately disobey them. Think not that he who corrects the friendly one harms you: he seldom injures, he who reproves you, even if he is your enemy, for if he speaks the truth, he shows you what you ought to reform in yourself, if he lays false charges against you, he teaches you what you may escape: thus, another makes you better, or at least more circumspect. Examine first the manners and conditions of those whom you propose to make your acquaintances, and inquire how they have ordered themselves with their other friends, lest you make the acquaintance of a scoundrel..It may regret the acquaintance of such acquaintances.\nRefuse the acquaintance of him,\nwhose familiarity thou seest honest men avoid.\nAlso shun them, whom thou perceivest\nto love thy good is better than thyself, as smells feasts, or such,\nby whose conversation thou mayst either grow worse or fall into danger and peril.\nShun all such, as cannot suffer their friends to have better fortune than they have. Choose no such friends,\nas little pass, to jeopardize thy life, to border at such things, as thou wouldst have kept secret, but most of all, avoid them,\nthat for a thing of nothing, will be at utter defiance with their best friend, revenging themselves more upon such, as they have loved before:\nbarbarously persuading themselves, the injury done by a friend, less to be forgiven, than the injury done by their enemy, in which they plainly declare, that they never loved, for if they had, they would not have so soon have..Be offended by such persons rather than friends. Be slow in receiving a friend, be constant in retaining him. Choose a friend who will not only please you but also profit you. Avoid him who speaks only in favor, and embrace him who truly and plainly admonishes you of your faults. If you delight in hearing those who flatter you, you will never hear the truth. Among wild beasts, there is none more destructive than envy; among the tame, none more harmful than flattery. As wisdom and virtue are much worthy of all men's love, so is assentation to be cursed, hated, abhorred, which keeps us from attaining the said virtue and wisdom, because it persuades us that we have already obtained it. Moreover, plain admonition does not profit little, which brings a man to virtue by teaching him what remains yet to be accomplished. If it grieves you to be reproved, do nothing worthy of reproach..He is in a very miserable case, having no friend to warn him. Flee from the company of evil men, as from men infected with the pestilence. Contagion is to be feared no less at one than at the other, except you think yourself able to bring them to goodness. And yet you must not trust yourself herein too much, remembering that, as our nature is prone to vice, so the gate and passage to virtue is very high and with much toil and difficulty obstructed. Also search, of what degree and condition you are, what place fortune has set you in: and think, whatsoever estate you be in, no more things are lawful for you than for others. No, the more custom makes lawful, the less let lust long for, lust stayed by moderation. Be gentle to your inferiors, lowly to your betters, easy and tractable to your peers and companions: but yet so, that you be always harsh, stiff, and inexorable to them who tempt you to vice. Disdain not to be contemned by..If your superiors believe that something unfavorable to you comes by the hand of fortune rather than your own fault, do not immediately assume it is done in contempt. Consider instead that you are sensitive and quick to take offense, and that small slights may seem great to you. Do not view yourself as a man and others as beasts, nor assume it is not becoming of them to speak. You are a man, living under the same law as others. If you possess more wisdom or live a better life than others, show them favor, as one would to the unlearned and weak. Do not pardon vice in yourself, for wisdom and virtue have strengthened you. If you excel in virtue, why do you demand to be esteemed above others? If you surpass them, why do you not moderate your affections any better than the common sort? It is better to endure wrong than to retaliate..It is better to be deceived than to deceive, for natural wisdom taught many, including Socrates, Plato, Aristotle, Cicero, and Seneca, and others. Remember, it is a point of human weakness to be deceived and wander in blindness. Therefore, let not others' offenses, and especially those done against yourself, offend you excessively. It is a sign of a gentle and noble heart to forgive; of a cruel, fierce, unnatural, and vile disposition to retain anger, which thing even nature itself shows in tame beasts. And seeing, God is ready to do nothing more often or more gladly than to forgive, who is so mad to deny, but that the same thing is most godly and most excellent, by which we so much resemble the nature of that high and mighty God? Deal with other men as you would wish Christ would deal with them. And truly, it is more meritorious that you grant forgiveness to your neighbor as you need it at God's hand, either for the same or other offenses..There is no prayer more acceptable or effective before God than that taught to us by our lord, Jesus Christ, named Our Father's prayer: \"Now thou canst not say this prayer with a pure mind except thou utterly and with all thy heart forgivest thy brother whatsoever thou wouldest God to forgive thee. A great fault is forgiven us under this condition, that we forgive a light offense. Whatever one man offends another in, it is nothing, in comparison with that, whereby we all offend God every hour: which is to be esteemed and weighed even so much the greater, as God is great and higher than man. If thou art discontent with any man, follow the counsel of the Apostles, saying: Let not the sun go down upon thy wrath. When thou goest to bed, cast out of thy mind all debate, all anger, all displeasures, all desires and penances, that thy mind being quiet and settled, thou mayest address thyself to quiet sleep. Let him whom thou hast wronged..Forgive him, perceiving that you have forgiven him unfrequently, so that both he may see that you have forgotten injuries past and find the friendly, where you may help or do him pleasure. Be careful when moved, that you avenge not your own quarrel, either by yourself or any other person. For you have no authority over another man's servant, much less over your fellow servant. You are injurious to your lord if you leave the correction of your fellow to him. God is lord over all men, we all his servants, be content to have complained to him, yes, complain not at all: for the eye of God sees all things, and as scripture testifies, he knows both him that does the wrong and him that suffers it. Therefore gives he this commandment, Leave the revenge of your enemies to me, and I will repay them. For seeing the injury is in the heart, and not in the deed, only God knows, what your heart was, and what belongs to it. It behooves you not only to love your enemies, but to do good, and to pray for those who persecute and revile you, that you may be children of your Father in heaven. (Matthew 5:44-45, added for context).Thy yourself, but also to show thyself worthy to be revered, so that thou mayst be ashamed of thyself when going about to do anything ungodly, wickedly, filthily, impudently, foolishly. We often take that for an injury which in very deed is none, following in such a way our partial affections, that we cannot examine the truth of matters by any means, but are driven to give such sentence and judgment as they will. Extreme and believe more the judgment of thy own Conscience, than the glorious report of the multitude, which commonly is both rude and ignorant, and unadvisedly both approves and condemns things unknown. A troubled conscience troubles the mind, a quiet conscience is high felicity passing all worldly treasure and dignity. This is it that God promises in the gospel to his well-beloved children that they shall receive, even in this life, much more pleasure than they have forsaken for his sake. Fame shall neither profit the wicked..A person should not let infamy harm the good. What profit will you have of your great fame once you are departed from this world, when the fame little profits any man in his lifetime, if he knows it not, and if he knows it, what profit does it bring? A wise man will despise it, and it causes fools to embrace folly. The witness of Conscience is true, sound, and permanent, and will have great authority when God sits in that His dreadful judgment, and is a master of great governance, even in this life. This Conscience is, as the poet fittingly names it, a brave wall, to stand between us and all dangers of this world. Neither is there anything so terrible that can shake him, whom this wall defends, being coupled and knit unto God with heart and mind, putting his trust in Him only, knowing that He has taken the peculiar charge of him, to whom all things obey. It is a great shame for a person to be better known of other men than of himself..It is not enough for thee to be known\nof thyself and of God? Those who cast away the regard\nof God, and lie still without fear\nin sin, are twice to be condemned:\nbecause they regard neither\nGod nor man. All such are injurious\nto their own conscience,\nderiding and deluding the same, as\nthough they had therefore despised\nthe fame of the world, because they\nwould the more freely frame and fashion\nthemselves to their own conscience,\nwhich now runs at large\nin sin, because it is not bridled\nwith fear.\nHe loves himself, who with all\nhis endeavor and fervent prayer, desires\nof God, that He vouchsafe to\ngarnish the mind, the most excellent\npart of man, with her true and natural\nornaments, that is to say, with\nReligion and godliness.\nHe does not love himself, who sets\nhis mind upon riches, honors,\nand worldly pleasures or any other\nbodily thing: for so much as the most\nprecious part of man is the mind.\nNeither does he love himself, who.for lack of knowledge of his own misery, he deceives himself or allows others to deceive him, being glad as if he possessed those gifts whereof in truth he has none at all. Such love in a man is not to be counted the love of himself, but a blind, beastly, and inordinate love of the body, harmful both to himself and to others. The which love Socrates complained to be the original beginning of all miseries. For in truth this takes away friendship between man and man, whence arise all miseries, all mischiefs among men. He who loves himself excessively in this manner loves no man, and no man him.\n\nThe proud man does not agree with the meek, and much less with men of his own disease.\n\nOur savior, by his heavenly wisdom, briefly declares to us both what it is to love a man, and what it is to hate oneself, saying, \"He who hates his soul and does not allow it to be entangled with the pleasant allurements of the world, truly loves his soul, and wills to live.\".It is to be saved. Contrary wise, he who loves his soul, setting it upon voluptuousness, the same hates his soul, and wills it to come to naught. Who, except he be mad, well refuses labor and pains, to obtain the reward eternal in heaven, saying that these wretched and transitory things, without great labor and pains cannot be obtained. The law of Adam's children is to live in labor, and the curse due belonging to babes born of Eve is to suffer afflictions and trouble. Therefore we must needs labor, whatever way we turn. How much better then, to endeavor with all our power, to have for our labor an ample reward, as eternal joy, than to have a seldom and a vile recompense, which shortly vanishes, sorrow everlasting? What also, that it is an easier, surer, quieter, and so much more pleasant, a lighter thing to do well, than to do evil, where is so much fear, sorrow, and care. Since is the death of man, so that he may well seem to kill himself, whosoever falls into sin, for he withdraws himself..From God, our life, and from the quietness of conscience, a thing most blessed, most full of comfort and joy. Thou shalt wash away the spots of sin with tears, with repentance, and by the invocation of the mercy of God, cleansing and holy trusting to it. Let all manner of occasions of sin be cut away and eschewed with all diligence. For the wise man says: he that loveth danger shall perish therein. And the devil always waits upon all occasions, that we can never be careless. We must wage war with him: man's life on earth is, as Job truly says, a continual warfare. And since our enemy is so mighty, so strong, so subtle, so crafty, and of such great experience, having so many policies of warfare against us, that we can by no means, craft, nor power, match him: let us, casting away all affiance of our own nature and power, fle unto God for succor. For this cause, our Lord often commands his disciples to pray and desire their holy father with:.\"pure heart and mind, that they may not be led into temptation, that is, into fight, into hand gripes with their adversary. And in the prayer, that he taught us, this is the last point, which binds us together, Lead us not into temptation, But deliver us from our adversary, that still lies in wait for us. Let us therefore always act as men armed in war, keeping diligent watch and ward, not letting occasions slip away by sleep and sluggishness. And since this life fleets so fast away, being of such uncertainty, that no man living today can make a sure promise of tomorrow, it is a great folly and very dangerous, in hope of long life, not to prepare ourselves for our final journey, saying that we are called upon every hour, and yet know nothing of the time, when we shall be compelled to this journey, whether we will or no. Let us therefore hasten to prepare treasure for the life to come, being always ready with diligent attendance.\".that when we shall be called, we be not found unprepared, oppressed with heaviness and dull sluggishness, that we depart not sad and sorrowful, but as men being fully satisfied, and weary of this world, rejoicing in hope through faith in Christ: whereby we know God, and as far as the power of man may, we imitate, follow, and find Him: without this thing, what is a man, but an immortal beast? As one day of a man's life is worthy to be preferred, before the longest age of Ravyn or Hart: so one day, spent after the example of Christ, is better than to live eternally not following right religion. This is eternal life says Christ our Lord, to know the Father and whom He sent among us, Jesus Christ His son. This is the course of most absolute wisdom, whose first step is to know yourself, and the last of all, to know God. To the immortal and invisible King of the world, to God alone, be all honor and glory. Amen. Finis. Be obedient to your prince. Prove your friend or you have need..Abstain from wicked deeds. Especially love peace. Do so, that thou mayest be commended of all people. If thou hast a talebearer in thy house, avoid him out. It that thou art ashamed to do before an other, thou shouldst not be so hardy to do alone, as though thy self were witness. If thou purpose to do a thing keep it secret, lest any should let it out. He magnifies his grief, who fears that which cannot be avoided. Better it is to be rebuked by a foe than falsely praised by a friend. To much is nothing, for measure in all things is best. Honor God. Worship thy father and mother. Support thy friends. Maintain truth. Be obedient to the laws. Bridle thy anger. Envying no person. A mind that is righteous. Commend virtue. None is lucky, but he that dies wealthily. Most sure friendship is, that rests between equals. The reward of virtue is very honorable, not the reward of fortune. Commend thy friend openly, but when he errs correct him secretly. The nobility which is clearer is....Through your own virtues, you obtain what happens to you, not through the images of your ancestors. If destiny cannot be avoided, what profit is there in knowing it? If it is uncertain: it is foolish to fear, when you do not know whether it will come or not. Know yourself. Use temperance. Get your good honestly. Let your manners be acceptable. With such a life should the behavior be moderate, that your inferiors fear you not, which is tyranny; nor your superiors despise you, which is contempt. Live clean and pure, as you should die this day. Give yourself to honest studies, as you should live forever. Boast not of your good deeds, but let others commend them. Flowers of old age are most like unto youth. Wayward youth is most like unto old age. Those things that you purpose to do, do not crack off beforehand if you cannot bring them to pass, you will be laughed to scorn. The things that cannot be done, look you desire not greatly. It is no less crafty to keep silence than to speak..It forces not how many, but what they are who praise thee: for to be praised by evil persons is disrespect. It is folly to be grieved with the felicity of them that are evil, as though wealth rested in vulgar goods. As foolish it is to rejoice to see them that are evil in calamity, as though before they were not unhappy. That thou ordainest others to do, observe thyself. In time of prosperity thou shalt have many friends. But in adversity few friends remain, but they are true. Behold thyself in a mirror, if thou appear beautiful, do that befits thy fairness. If thou be disfigured, that which wants in thy visage, accomplish with the beauty of good manners. Here much and speak little. Get or apply in youth to sobriety, and in age to wisdom. He is not rich that much possesses, but he that is content with that he has. Every covetous man is poor who has not that he has. A woman without dowry is enough endowed if she be chaste. The property of a prudent man is, wisdom to govern..not to be avenged when he might.\nAn ungenerous man, although he cannot, yet he desires to hurt.\nThat which you hate, you should not do to another.\nThreaten not a ma, for that is a womanly tactic.\nShow favor to unfortunate friends rather than fortunate ones.\nFalse detraction harms life.\nAll who are prudent and wise hate liars.\nThe more mighty you are, the more beware you sin not. And the more men permit you to do for your principality or rule, the less assume upon yourself.\nWealth evil gained does not last long.\nBe mild to others to your own self rough.\nThe praise of the forefathers goes not by inheritance to those who come after.\nBut yet often times the children are blamed for the faults of the parents.\nNothing is profitable that is not honest.\nThe richer one is, the more carefully he lives.\nHe is a wretch who desires the pleasures of life and fears death, but he is more wretched, who fears death.\nIt that must of necessity be done, make as you did it gladly.\nHe who is feared by many must necessarily fear many..Though fortune be favorable, be never the higher-minded.\nThough thou have adversity, have a valiant mind.\nSeek such riches which, if the ship break, may swim forth with the owner.\nThe goods of fortune are taken away by various casualties, but the goods of the mind, which are the only true goods, cannot be taken away neither by fire nor by shipwreck.\nLearn, when thou art a child, such things as shall be profitable to thee when thou art a man.\nTime is the most precious cost given to a king, though he do never so well yet to be evil spoken of.\nIt is better of the two, to fall among a sort of ravens, than among flatterers. The ravens eat a man when he is dead, but the flatterers eat him quick.\nThat rust doth to iron, that envy to man.\nThe concord of brethren is surer than any stone wall.\nThe chiefest learning is to wound vices.\nA good man is the image of God.\nLove is the business of loiterers.\nNedy age is a thing most miserable..There are two kinds of beings most deadly, of wild beasts the backbiter, and of tame the flatterer. A flattering speech is a honey-sweet snare. Those who speak gloriously but do nothing thereafter are like a harp that makes a sound for others but neither hears nor perceives for itself. He lives in vain who has no care to live well. A good person who speaks ungodly words draws forth a lethal sword from an unclean scabbard. Bondmen are thralls to their masters, and wicked men to their lusts. Learning is a savior to young men, a solace to old men, riches to poor men, a adornment to rich men. Nobility, glory, riches are the cloaks of wickedness. The things that are above us belong to us not. This one thing I knew said Socrates, that I know nothing. Like every pomegranate there is some kernel rotten: so there is no man found through and through clean from vice. It does not follow that whoever is great is therefore good, but whoever is good, the same is also great..Nature has given man therefore\ntwo ears and but one mouth, that we should be readier to hear than to speak.\nMen ought to be drawn rather\nby the ears than by the gown, that is,\nrather by persuasion than by violence.\nIt is better to have men wanting\nmoney, than money wanting men.\nA man may be a friend, but he must go no further with his friend than to the altar, that is, he may not offend God for his friend's cause.\nIt is not lawful in battle to make a fault twice.\nIt is an uncomely saying for a wise man to say, \"I would not have thought it, or I would not have liked that it should have come so to pass.\"\nIt is far better for a man to bear a rule upon men having gold, than to have gold himself.\nIt is marvelous that that city can be safe, in which an ox is sold for less price than a fish is sold.\nIf through labor thou shalt work any worship, the labor vanquishes, and the worship endures.\nBut if through pleasure thou shalt work any shame, the pleasure vanquishes..And the shame endures.\nOf a craftsman, no man can judge but the craftsman himself.\nLearn how foul thine own vices are by other men's vices.\n\nFINIS.\nIn the buildings of Thomas Berthelet, printed.\nWith privilege to print alone.\nANNO. MDXLIV.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Of the authority of the word of God against the bishop of London, in which are contained certain disputations had in the parliament house between the bishops about the number of the sacraments and other things necessary to be known. Made by Alexander Alan Scot and sent to the duke of Saxony.\n\nNothing hidden shall not be revealed and come to light.\n\nAbout five years ago, I wrote to the noble king of Scotland, the father of my country, complaining of a certain proclamation in which the bishops had forbidden the Holy Scripture to be read in the mother tongue. I also answered certain slanderous lies of Cochleus, whom the bishops had hired to spew out all the poison in his belly against me. It happened, by the goodness of God, that a countryman of mine, whose name was John Foster, sent some money to Cochleus through a merchant from the bishop of St. Andrews, who gives him annually as long as he lives a certain stipend. And it chanced that, by the goodness of God, this countryman disclosed the wickedness of.These hippocotes, who held a pistol of Cochleus that he sent to a certain bishop of Pole, came into my hands. In it, he complains that he has suffered great loss and misfortune in publishing books because no one is willing to read his books. He begs for a stipend from the bishops of Pole, stating that he has been nobly rewarded by the king of Scotland and the archbishop of St. Andrews and the bishop of Glasgow. And, except for my love of my country and the king's grace, I would have had his pistol printed with a copy of the king's letters that he sent to a certain bishop of Pole. Because he will know that I have a copy of the king's letters, the king writes manifestly that Cochleus' book pleased him more for the commendation of King Ferdinand and Erasmus than for any study or diligence of the author. I will not utter other things contained in the said letters, nor would I have revealed so much if I did not wish that the king were admonished to..I considered whether Cochleus was a man worthy to be presented with his letters and his princely reward or not. And because I wished to avoid the furious envy of this blasphemous impudent railer, who, besides slanderous reporting words, made me no answer at all, and threatened me that he would send me home again if he could bring it to pass, to the bishops with my hands bound behind me, for which reason I say, I did consider changing again the country where I was especially called in to England by the right noble lord Crumwell and the Archbishop of Canterbury. For the railing wretch Cochleus did manifestly write that he was sorer grieved with me for dwelling in that place where I remained, than he was with my matter or with any other thing else. I considered that Christ gave place sometimes to the furies of the Jews and again that cur dogs which are tied at men's gates to bark, who neither they are harmed by them though they sleep and make merry..I had no business at all. And therefore I thought to avoid his rauning writings as well as I could, by going to England and even stopping my ears at his raving. And indeed I was not deceived, for the serpent left his hissing, and I was lovingly received not only by the Archbishop, and the honorable lord Crumwel, but even by the right noble king himself. I was sent to Cambridge to read a lecture of the scripture there. But the cross follows always Christ's doctrine wherever it goes, and the devil has always envied that Christ should have any rest. Even in the wilderness he would not allow him to be quiet alone, until he had brought him to the cross. I had scarcely declared the Psalm VIII when I perceived my enemy going about to ensnare me in contentions. Which, although I hate naturally and have always striven to avoid them to the best of my power, yet I never submitted myself cowardly to the devil nor ever recanted anything since I had any knowledge of it..I. Christ's true gospel. When I intended to respond to such doctrine as I had taught, I went to the schools of the University where a large number of auditors had gathered. There, before the entire assembly, I remained for an hour or two, waiting for my adversary to appear. However, he refrained from disputation (for what purpose or consideration I cannot tell). Yet, his envy incited some to threaten me with their words, suggesting it could cost me my life. After I had reported this to the vice-chancellor with the counsel of some of the wisest men there, and saw him wink at the matter, I gave in to this malice and departed from there. Specifically, I did so because I perceived that statutes had been issued from the bishops and the entire council of the realm, such that it would have been wickedness not to have spoken openly against them and yet to have reproved them would have been a point of sedition. The man was neither hindered nor put in jeopardy..I fear not the university chancellor, who sent me there by the king's commandment, suffering none of his university to speak against the common laws. Therefore, I determined to serve the time and to change the preaching of the cross with the science of physics, in which I had a little sight before. And thus I went to a very learned physician named Doctor Nicholas, who has practiced physics in Lodowico these many years with high praise. I used his company certain years, by which I both saw and learned many things, even the principal points concerning that science. In so much that certain of my friends moved me to take it in hand to practice, which thing I did, I trust not unluckily. But yet, contrary to all my expectations, I chanced to fall again into such a dispute as I was in before, and with like adversaries. Before, I was troubled by my country bishops and with a hired railer named Cochleus about:.reading the scripture in the mother tongue. It happened to me to have a similar opinion with certain bishops of England (who maintain the bishop of Rome to this day as far as they dare), whether all things necessary for our salvation are contained in the scripture or only a part, and the residue to be taken from the glosses of the doctors, from the acts of old councils, and from popes lusty decrees. And to this dispute I came suddenly unprepared, for as I happened to meet by chance in the street, the right excellent lord Crumwell was going to the parliament house in the year 1537. He, when he saw me, called me to him and took me with him to the parliament house at Westminster, where we found all the bishops and prelates gathered together. To whom, as he went and took me with him, all the bishops and prelates rose up and did obeisance to him as to their vicar general. After he had greeted them, he sat down in the highest place, and right opposite to him sat the Archbishop of Canterbury..The Archbishops of York, London, Lincoln, Salisbury, Bath, Ely, Hereford, Chichester, Norwich, and Rochester, along with others whose names I have forgotten, all sat there. The Lord Crumwel, as vicar general of the realm, lord of the privy seal, and chief counselor to the king, turned to the bishops and said, \"Reverend fathers in Christ, the king gives you high thanks for assembling here diligently without any excuse, according to his commandment. You are not unaware that you have been called here to determine certain controversies which at this time concern the Christian religion and faith not only in this realm but also in all nations throughout the world. For the king studies day and night to establish peace in the church, and he cannot rest until all such controversies are fully debated and ended through your determination and that of his entire parliament. Although his special desire is to establish a steady course for the church, \".learned people whose consciences are in doubt what they may believe, and he himself, by his excellent learning, knows well enough these controversies. Yet he will suffer no common alteration, but by the consent of you and of his whole parliament. By which thing you may perceive both his high wisdom and also his great love towards you. He desires you, for Christ's sake, that all malice, obstinacy, and carnal respect be set apart. You will friendly and lovingly dispute among yourselves about the controversies moved in the church, and that you will conclude all things by the word of God without brawling or scolding. His majesty will not suffer the scripture to be written and defaced by any glosses, papal laws, or the authority of doctors or councils. Much less will he admit any articles or doctrines not contained in the scripture but approved only by the continuance of time and old custom and by unwritten traditions as you were wont to do. You know well enough that you are bound to show this service to Christ..To his church and yet notwithstanding his majesty will give you high thanks, if you will set and conclude a godly and a perfect unity; whereunto this is the only way and means if you will determine all things by the scripture, as God commanded you in Deuteronomy. Which thing his majesty exhorts and desires you.\n\nWhen the Lord Crumwell had spoken his mind in this manner, with great gravity (as he was a man of great wit, of excellent wisdom, and of goodly eloquence), all the bishops rose up and gave thanks to the king's majesty for his fierce study and desire for unity, and for this virtuous exhortation, most worthy of a Christian king. After this, they began to dispute of the sacraments. And first of all, the bishop of London, who was an earnest defender of the pope's part, whom little before the Lord Crumwell had rebuked by name for defending unwritten truths, this bishop of London, I say, went about to defend that there were seven sacraments of our Christian religion, which he would prove by..The bishops of York, Lincoln, Bath, Chichester, Norwich, Salisbury, Ely, Hereford, and Worcester, along with the Archbishop of Canterbury, were against him. After they had made much strife and contention about the sayings of the doctors, one contrary to another, the Bishop of Canterbury spoke and said, \"It does not become men of learning and gravity to make much babbling and brawling about bare words, so that we agree in the very substance and effect of the matter. For to brawl about words is the property of sophists and such as delight in the debate and dissension of the world and in the miserable state of the church, and not of them who should seek the glory of Christ and study for the unity and quietness of the church. There are weighty controversies now moved and put forth, not of ceremonies and light things but of the true faith.\".Understanding the difference between law and gospel, the manner and way sin is forgiven, comforting doubtful and wavering consciences, certifying they please God despite feeling the strength of the law accusing them of sin, the true use of sacraments, whether outward works justify man or justification comes through faith, good works and true service pleasing God, the choice of meats, differences in garments, vows of monks and priests, and other traditions without God's word to confirm them - these are the topics we must address in this dispute. If you wish to follow the scripture and maintain harmony, in this discussion we must explore:\n\n1. The distinction between law and gospel.\n2. The method of sin forgiveness.\n3. Comforting doubtful consciences.\n4. The significance of the sacraments.\n5. Whether outward works justify or faith does.\n6. God-pleasing good works and service.\n7. The significance of food choices.\n8. Differences in clothing.\n9. The vows of monks and priests.\n10. The role of traditions without scriptural confirmation..The archbishop first agreed on the number of sacraments and their meaning in the holy scripture, including baptism and the supper of the Lord, which we call sacraments of the Gospel. I am aware that saints Ambrose and others call the washing of the disciples and other things sacraments. I'm sure you would not include these among the other sacraments.\n\nThe archbishop made this exhortation in a sober and discreet manner, as a man of great gravity, with such sweetness that it did my heart good to hear him. Because I showed by some sign of my countenance that I was greatly pleased and delighted by the archbishop's admonition, Lord Cromwell asked me to speak my thoughts on this dispute. However, he had previously told the bishops that I was the king's scholar and therefore desired them to hear me impartially. Then, in the rough manner of a school, rather than in any courtly solemnity, I bowed:.I. Although I come unprepared to this disputation, trusting in Christ's aid which promises to give both mouth and wisdom when required by our faith, I will express my sentence and judgment regarding this disputation. Right honorable and noble lord, and reverend fathers and prelates of the church, I beg to speak in this manner, without any preface whatsoever.\n\nII. My lord archbishop has given you a profitable exhortation, that you should first agree on the significance of a sacrament. Do you mean that a sacrament is an institution of Christ in the Gospel, signifying a special or singular virtue of the Gospel and of godliness (as Paul names the remission of sins to be), or do you mean that every ceremony generally, which may be a token or a sign of a holy thing, is a sacrament? For according to the latter significance, I will not deny that there are more than seven sacraments..You will understand, but Paul seems to describe a sacrament after the first signification, as he says that circumcision is a token and a seal of the righteousness of faith. This distinction of one particular sacrament should be understood to apply to all sacraments generally; for the Jews had only one sacrament, as all scholastic writers grant. Paul describes baptism in the same manner in Ephesians 5:26, where he says that Christ sanctifies the church, that is, all who are baptized, through the bath of water in the word of life. For here also he adds the word and promise of God to the ceremony, and Christ also requires faith, as He says, \"Whoever believes and is baptized will be saved.\" St. Austin describes a sacrament as follows: \"The word of God coming upon the element makes the sacrament, and in another place he says that a sacrament is a thing in which the pouring out of God, under the form of visible things, works secretly salvation.\" The master of the sacrament..The sentences describe a sacrament as something that is an invisible grace with a visible form, and by this invisible grace, I mean the remission of sins. Thomas denies that any man has authority to institute a sacrament. If you agree with this definition of a sacrament, it is easy to judge the number of those sacraments which have the manifest word of God and were instituted by Christ to signify the remission of our sins. Austin states that there are only two such sacraments mentioned in the 64th Psalm to Januarius: \"First, I would have you understand the sum and effect of this dispute, which is that our Lord Jesus Christ (as He Himself says in the Gospel) has laid upon us a light and easy yoke or burden. Therefore, He has bound the fellowship of His new people with sacraments, very few in number, very easy to keep, and very excellent in signification, which are baptism and the Eucharist.\".The supper of the Lord and any other commanded in the holy scripture, except those that were burdens for the people in the old law due to their hard hearts, and again in the third book of a Christian man's learning, it says the scripture has taught us only a few signs: the sacrament of baptism and the solemn celebration and remembrance of the body and blood of the Lord. The bishop of London could scarcely suffer me to speak thus much, but he broke forth and said to me, \"Whereas you affirm all right and true sacraments to be instituted by Christ or to have the manifest scripture to prove them or that all sacraments must have a significance of remission of sins, it is all false.\" I answered that I would prove all that I had said to be true not only by the scripture but by the old doctors and school writers as well. However, the bishop of Hereford, whom the king favored highly for his singular wisdom and other reasons, interrupted me..Learning, who was the newcomer from Germany where he had been an ambassador, moved by the forwardness of this bishop of London, said to me, Brother Alexander, do not contend much with him about the minds and sayings of the doctors and school writers. For you know that they differ among themselves and are contrary to themselves almost in every article. And there is no hope of any concord to be made if we must lean to their judgments in these matters of controversy, and we are commanded by the king's grace to dispute by the holy scripture. And he turned to the bishops and made a short and pious oration. Think not, he said, that we can by any sophistical subtleties steal out of the world again the light which every man doth see. Christ has so illuminated the world at this time that the light of the gospel has put to flight all misty darkness, and it will soon have the upper hand of all clouds though we resist in vain never so much. The lay people..People do not know the holy scripture better than many of us. The Germans have made the Bible text so plain and easy by the Hebrew and Greek that now many things may be better understood without any glosses at all than by all the commentaries of the doctors. Moreover, they have so opened these controversies by their writings that women and children may wonder at the blindness and falseness that has been here. Therefore, you must consider earnestly what you will determine concerning these controversies, lest you make yourselves mocked and laughed to scorn of all the world, and bring them not to have this opinion of you, that you have neither a spark of learning nor yet of godliness in you. And thus you shall lose all your esteem and authority with them, who before took you for learned men and profitable members unto the common wealth of Christendom. For that which you hope upon, that there was never heresy in the church so great but that.The process of time, with the power and authority of the pope, has quenched it; this is not relevant to the purpose. But you must turn your opinion and think this: there is nothing so feeble and weak that it will not find a place and be able to stand against all falsehood. Truth is the daughter of time, and time is the mother of truth. And whatever is besieged by truth cannot long continue, and on whose side truth stands, that ought not to be thought transitory or that it will ever fall. All things do not consist in painted eloquence and strength or authority. For the truth is of such great power, strength, and efficacy that it cannot be defended with words nor overcome by any strength, but after it has hidden itself for a long time, at length it puts up its head and appears. And as it is written in Esdras, a king is strong, a warrior is stronger, yet women are stronger. But truth excels all.\n\nHe spoke many more things to this purpose and effect very discreetly to the high [authority]..Delight of all that heart him. And I, thinking myself encouraged by his oration, began to reason against the bishop of London in this manner: Sacraments are signs or ceremonies which make us certain and sure of God's will. But no man's heart can be certain and sure of God's will without the word of God; therefore, it follows that there are no sacraments without the word of God, and those which cannot be proven from holy scripture ought not to be called sacraments. The first part of this reason is St. Paul's own saying to the Romans, where he says that circumcision is a token and seal of the righteousness of faith. Therefore, it requires faith to certify man's heart concerning God's will. But the word of God is the foundation of faith; as it is written in Romans 10:17, \"Faith comes by hearing, and hearing by the word of God.\" For the mind must be taught and instructed in the will of God by the word, just as the eye is taught and instructed by the outward ceremony. And Paul, by this saying, confutes this opinion..that the sacraments should make me righteous and just before God for the outward work, without faith of those who receive it. In this manner, Paul speaks to the Ephesians about Christ sanctifying his church through the bath of water in the word of life. Since he joins the word to the ceremony and declares the virtue and pours out the word of God, which brings life with it, he teaches that the word of God is the principal thing and indeed the very substance and body of the sacrament, and the outward ceremony nothing else than a token of that living inflammation which we receive through faith in the word and promises. Paul also, in administering the sacrament of the Lord's Supper, clearly adds the words of Christ: \"He took bread,\" he says, \"and when he had given thanks, he broke it and said, 'Take this and eat this, for it is my body.' Likewise, 'Do this in remembrance of me.' Beyond this, he teaches evidently that only Christ and none but he had:.The apostles and the church have no authority to alter or add anything to his ordinance, as some men falsely and shamelessly claim that the apostles altered the form of baptism. I had spoken much, but the bishop of London interrupted me and said, let us give thanks that the sacraments may be gathered from the word of God. Yet, you are far deceived if you think that there is no other word of God but what every plumber and cobbler read in their mother tongue. And if you think that nothing pertains to the Christian faith but what is written in the Bible, then you are plainly erring with the Lutherans. For St. John says that Jesus did many things which are not written. And St. Paul commands the Thessalonians to observe and keep certain unwritten traditions and ceremonies (2 Thessalonians 2:15). Moreover, he himself did the same..Preach not only the scripture but also the traditions of the elders (Acts 15:9). Finally, we have received many things from the doctors and councils, which although not written in the Bible, are worthy of consideration. For as much as the old doctors of the church make mention of them, we ought to grant that we received them from the apostles. And they are of like authority with the scripture, and finally, they may worthily be called the word of God unwritten.\n\nNow when the right noble lord Crumwell, the Archbishop, and the other bishops who defended the pure doctrine of the gospel, saw him [referring to an unnamed person] flee even in the very beginning of the dispute to his old rusty sophistry and unwritten truths, they smiled at one another. I would have disputed further with the bishop to confute this blasphemous lie, but Lord Crumwel bid me be content. For the time was beginning to go away, and it was 2:00 p.m. Thus, I ended this protestation..Right reverend master, you deny that our Christian faith and religion rely only on the word of God as written in the Bible. If I can prove and declare this, you will grant that there are no sacraments except those with the manifest word of God to confirm them. He consented, and immediately the assembly was dismissed for that day.\n\nThe next day, when the bishops were assembled again and I was present with Lord Crumwell, a certain archdeacon came to me in the name of the Archbishop of Canterbury. He told me that the other bishops were greatly offended and wanted to expose their craft and subtlety. But he asked me to give him the paper where I had written my disputation, so he could show it to the Bishop of London and to the other bishops in the council. The contents of which were:\n\nRight honorable and noble lord, and you\nright reverend fathers, yesterday during my dispute with the Bishop of London, we came to this point:.those only ought to be called sacramentes which haue the word of god for them / and this point only remained to be further de\u2223clared that nothing ought to be taken for the word of god but only the holy bokes of the old and newe testame\u0304t. For the bisshop of london affirmed that the tradicions and ceremonys wherof the old ecclesiastical wri\u00a6ters do make mencyon / were receiued of the apostles and geuen us of the fathers from hand to hand and therfor thei may be lau\u2223fully called the word of god vnwritto\u0304 / and our faith must be proued by them as well as by the holy scripture which is writton in the bible.\nNow I haue determined to co\u0304fute this saing and opinyo\u0304 and to shewe by the ma\u2223nifest testimonys of christ / of the Apostles of the prophetes and also of the old doctors that the Christen faith ought to leane on\u2223ly\nvpon the holy scripture and that the bo\u2223kes of the old & newe testament only ought to be had and taken for the word of god. And because there hangeth a nother dispu\u00a6tacyo\u0304 vpon this / that is to say.I will speak of the authority of doctors and councils, in addition to what I have said about Cochleus and other blasphemous liars. These individuals, who maintain wicked doctrine for the sake of their bellys, agree with Paul's words against them. The Cretians are always false liars, wicked beasts, and slow bellies. These hypocrites I say, plainly hold that the church, that is to say the bishops as they understand it, has the power to judge over scripture and examine it, and also that it has authority to allow or refuse the gospel, and to dispense with the Ten Commandments and alter the form of baptism, and to create new articles of our faith besides those contained in scripture. Some there are who speak more reverently, saying that they do not contend with scripture or the word of God but with its exposition, which they will have sought from the church and the doctors who are allowed by the church..To whose judgment do they appeal in all controversies of our faith, whether they have any scripture for them or not. This subtlety, although it has more coming than the first gross blasphemy, is to the same effect, and they both defend the same opinion. However, before the Bishop of London, no one had ever gone so far as to say that the rites and ceremonies in the church, which cannot be proven by scripture, ought to be called the word of God unwritten, and that we ought to build our faith up on them as on the holy scripture written in the Bible.\n\nThis threefold maze, or rather one threefold way, is covered and painted with various words, and it has reasons only to confirm it which the Bishop alleged for the unwritten word. But first, I will refute this gross blasphemy, and I will show and declare that our whole faith rests on:\n\nBut first, I will refute this gross blasphemy, and I will show and declare that our whole faith rests on the holy scripture written in the Bible..all the articles of the Christian religion are contained in the scripture of the prophets and apostles; therefore, a Christian man is bound to believe no other thing than such things that can be proven out of that scripture. This horrible blindness of men, and the boldness and malicious obstinacy that follows, wherewith they blaspheme God and his holy word, is rather to be lamented than to be confronted with many reasons, for the thing being so manifest. But the nearer that the brightness of the Son of Righteousness comes, and the more clearly that the light of the gospel shines, the more blind and more obstinate are the unfaithful made. In so much truth, they are more blind now in the great light than they were before, and they stumble in very deed upon the stumbling stone and upon the rock of scandal. For the false teachers, even when they were in the most blind darkness, were never so bold nor impudent as to break out into such blasphemy as to say that the church might make new..articles of the faith not contained in the scripture or having authority to dispense with the Ten Commandments and alter the form of baptism. Gerson, Duns, Dorbell, Decam, Thomas, Bonaventure, plainly condemn this heresy, and they affirm that the truth revealed by God and contained in the body of the Bible or in the holy scripture is the foundation of our faith, that is, the things upon which our faith ought to be built. They would never have believed that there should ever be such great blindness in the church that any man would be so bold as to affirm that the articles of the Christian faith ought to be sought not in the scripture but in the glosses of men and in bishops' laws, or that men's traditions, rites, and ceremonies received in the church and not contained in the scripture ought to be called the unwritten word of God.\n\nBut I will cease my complaining, seeing I know that now is the latter time when the prophets, Christ, and the apostles did prophesy that there should be great apostasy..come false prophets who should contradict the gospel and invent new gospels, even stinking/heretical/ancient and capricious fables, as Peter and Paul call them. And of these false prophets (that is, Antichrist), did Daniel, Christ, and Paul admonish us, that he should exalt himself above God and rob God of His name, wisdom, and mercy, and accuse Him of unrighteousness, cruelty, and weakness. We see this clearly manifested in their doctrines, as in their pardons, in the pope's power, in purgatory, in private masses, in praying to saints, in the worship of images, in the vows of monks and priests, and in all men's traditions. And I pray you, is this not to accuse God of ignorance, malice, and sluggishness & negligence, to say that God has not written in His holy books of scripture all things necessary for our salvation? As though He did not remember all things when He gave the scriptures..The scripture is to be written or else he could not tell all things, or else he hid certain things from us on purpose, so that he might damn and destroy us, whereas he had clearly said before that we should be judged at the latter day by the word which he had spoken to us. But they are so blinded by the devil that they cannot perceive the abomination of this blasphemy.\n\nTo confirm all godly minds and to call them back from their doing, I have gathered in order certain testimonies which clearly prove that the written word of God is the foundation of our Christian faith, and that all the articles of our Christian faith ought to be proven by the holy scriptures.\n\nThe first is in Deuteronomy 4:2, and another which fulfills it and they grant that this saying refutes all manner of additions, saving the last, by which the scripture is made more manifest and open. But to contradict this fancy and imagination, the manifest scripture is sufficient proof. The fifth, what I command you shall thou do..Only unto the Lord shall you add neither anything or subtract. And in the last chapter of the Apocalypse, whoever adds anything to this, the Lord will say to him the plagues which are written in this book. The Duns Scote himself, and all the Dunsmen, grant that it ought to be understood of the whole scripture. Therefore, it is manifest that those who sin against God's commandment, who affirm that there is any word of God unwritten, like they do who expound the scripture according to their own fancies or give judgment of God's will without the manifest word of God, are deceitful. For it is a devilish lie to say that the scripture cannot be understood without men's commentaries or glosses because it is so dark and doubtful that it may be applied to confirm all manner of heresies. In Deuteronomy 28, blessings are offered to those who keep those things which are written in the book of the law. And in Deuteronomy 32, Moses does manifestly say: \"Set your heart on all the words which I command you this day, that you may be strong, and go in and possess the land which you cross over to possess.\".Fix your hearts upon all the words which I testify unto you this day, that you may command your children to keep and observe all things which are written in the book of this law. For they are not given and commanded unto you in vain, but that every one of you should live according to them. Behold, here is eternal life promised unto them which keep those things that are written in the scripture. And Moses plainly says that this is the final and only cause why God would have His word to be written, that all men in general and every one in particular should have the word of God whereby they might be saved. Wherefore it follows that it is a manifest blasphemy to say that we may be saved or damned by any traditions of men. And here they are condemned to be stark idiots who ascribe this ignorance and negligence to God, as though He either could not or would not commit all articles necessary for our salvation to be written in the holy scripture. For they declare evidently that they know not the final cause..The reason the scripture is given to us is not that God is imagined to be like some ignorant poet, who has given us a patchy and unfinished work. God willed that in the scripture, his will should shine through, as if in a mirror, and that the perfect image of his deity (which Paul calls the print and seal of his substance) should appear there. Furthermore, John says that this word shines in darkness and is the light which shines in men's hearts, blinded by the devil through sin. And that Christ opens to us the will of God through his gospel, which no mortal man ever knew, but only to the extent that this word, which is in the Father's bosom, opened to him. Therefore, we may perceive that it is not only through the ignorance of man that the word of God is thus blasphemed, but through the malice of the devil. For the devil never ceases to disfigure this word, namely the Son of God, whom he despised before the world was made, and will fight against him with all his power..the day of iudgement.\nIn the .xvij. of deute. The king is co\u0304\u2223manded to haue alweys in his handes and in his sight / the boke of the lawe / and to re\u2223ade owt of it all the dayes of his life / for this purpose that he shuld lerne to feare his lord god. And for his study & dilige\u0304ce this promes is made him / that he shuld lyue lo\u0304g and that his kingdome shuld be geuen to many of his progeny & lynage. And wold to god all christen kinges and princes wold\nthink surely the reading of the holy bokes of scripture to be a part off their offyce, not to reade them in late\u0304 which thei vnder\u2223stand not / but so to reade it as thei may ler\u2223ne the wil of god / how he wil be feared by his word only / and not by any popish law\u2223es and mans tradicyons. And if thei wo\u2223ld do thus I durst surely wara\u0304t them both that thei shuld lyue longer / and also that thei shuld haue lesse tumult and sedicyon in their life tyme. For now seing thei play the tyra\u0304nes ouer the scripture and ouer the readers of it / it is no meruel that god doth.\"Punish them for their cruelty, and let few of them survive, for such is the fate of tyrants. King Joachim of Judah saw all his sons beheaded, and he himself (his eyes put out) was bound and led prisoner into Babylon. It was openly declared to him, 'Because you have burned the book of Jeremiah, none of your line will remain who will sit upon the throne of David. Your chariot will be cast out into the heat in the daytime, and into the frost in the nighttime.' Antiochus, who commanded the holy books of scripture to be burned, perished miserably and wretchedly. Daniel and Paul testify that he was the figure of the last Antichrist. Therefore, I will not waste my words on these most damnable Antichrists, but I write only for the comfort of the faithful, and for those who sin through ignorance, if it pleases God to put knowledge in their hearts.\".veryte and to repent and co\u2223me out of the deuyls snare at whose wil and pleasure thei are now led captyue pry\u2223soners. And because it were a long work to serch all the aucthorytes thorowt the scrip\u2223ture / I wyl alledge but one place more out of the lawe / and then wil I come to the pro\u00a6phetes and to the gospel. In the .xxx. of deu\u00a6tero. it is writton thus / The co\u0304mandment\nwhich I gyue vnto the is not aboue thy po\u2223ur neyther is it farre from the / it is not set in heaue\u0304 that thou canst laufully say / whi\u00a6ch of us all can clyme vp in to heauen to bryng it down vnto us that we may heare what it is and fulfyll it: Neyther is it set beyond the see / that thou canst laufully say which of us all is able to swymme ouer the see and to fetch it vnto us that we may he\u2223are what it is and fulfill that which is co\u0304\u2223manded vnto us therin. But the word is nygh yea & very nygh vnto the in thy mo\u00a6uth and in thy hart.\nThese wordes be spoken vnto the glo\u2223te\u0304s and belly goddes of this last tyme / whi\u2223ch for all the gret prete\u0304ce.and they claim that they make outward shows of holiness and declare that they murder men for the preservation of the true faith and the authority of the church. Yet they clearly and openly deny the virtue of holiness, seeing that they are spotted and shamefully defiled with blood, murder, whoredom, deceit, and all kinds of filthiness and wickedness. It is manifestly apparent that they are fully persuaded that God takes no care at all for mankind, or that there is no God at all who will punish these abominations. Leo the X called a council to determine whether the soul was immortal or not. After he had heard every man's sentence and considered it, he said that the matter was more difficult than he could determine or judge which part had stronger reasons. But whether the soul was mortal or immortal, he said he would not deny himself the comforts, delights, and pleasures that were present, and if there was any life after this, he would enjoy it..The voice of the high and supreme bishop, after whose sentence all men must determine the word of God, and upon whose arbitration our faith and salvation depend, is the judgment of the holy see. This is the judgment to which men must sail out of Africa, Asia, Europe, Denmark, England, and Ireland, and out of all other lands even into Italy, to this vicar of Christ and to his twelve cardinals, the successors of the apostles, to whom they must come to ask counsel concerning the will of God and the understanding of the scripture, which in their own nations and in the councils of their own countries they can in no way understand. Moses draws us away from this devilish sentence, as he says, \"The word is very near you, in your mouth and in your heart, and in your eyes, it is I who have set before you.\".eyes that you may read in that book, not only that, but understand it as well. For it would have been madness indeed to write such things if no one could understand them. It would have been more worshipful for God to have written nothing at all than to have mocked mankind in this way, as he claimed to have set before him good and evil, life and death, blessings and curses, etc.\n\nHe did not mean good and evil in the serpent's sense, persuading Adam that through transgression of God's commandment in eating the forbidden fruit, he would gain the knowledge of good and evil that is everlasting damnation. For that was the devil's meaning.\n\nBut God will not be honored according to the serpent's doctrine, nor according to the doctrine of the devil, nor will He be feared according to the commandments, traditions, and doctrines of men that are contrary to His word, or in any other way than He has appointed. He forbids all manner of honor and condemns all manner of worship and service done to Him which He has not ordained or commanded..For these things must be learned from the word of God and the will of God, both what pleases Him and what displeases Him. And if we do not believe this, heaven and earth at the latter day will witness against us that we follow and obey the serpent (which is now become a great Antichrist) willingly and with a set purpose and obstinacy contrary to the exhortation and monition of Moses. For he says, \"I take and call to witness heaven and earth that I have set before you, life and death, blessing and curse (not that curse that the puppy breathes out under the name of the almighty God and the holy saints Peter and Paul, but even this curse which, if we regard or obey the pope, we shall hear from Christ, 'Go your way, ye cursed, into everlasting fire which is prepared for the devil and his angels.' For Christ gives us warning there, as Moses did, of the belly gods of the last time, of the false lying prophets and of the false Christs which should imagine a new word and a new Christ bound to them.\".certen appointed places days/meets/others/vows & bandes to abstain from the lawful creatures and ordinances of god, which should drive Christ out of common life into the wretched klosters or prisons rather, he says also that they shall build & confirm their preaching/doctrine & laws not by the word of god or by the holy words of the old Prophecies, that is, by the scripture, but by false signs & lying miracles, and that they shall so mightily blind and deceive the unfaithful & such as have not received the truth of God's word but have suffered themselves to be led away from it & to be seduced though even the elect, if it were possible, might be deceived. And he mournfully admonishes us of these things, so earnestly that he calls upon heaven & earth to bear him witness, that he did premonish and declare these things to us before, of the Antichrists that should come, whereby he declares what sorrow and care he takes for us..And he deeply laments that we should perish and be damned through such blasphemy of Antichrist. And in the same manner, the prophet Isaiah thunders for the defense of God's word against the doctrines and traditions of men, saying: \"All flesh is grass, and all its glory, that is, its very excellent wisdom and power, is like the flower of an herb. The grass withers away, and the flower of the herb falls away, but the word of the Lord endures forever.\" He threatens eternal night of unbelief or unfaithfulness if we believe in any new revelations without the word of God or in any apparitions of dead spirits. The words following the true Hebrew text are: \"Shall the people seek counsel from their God, or shall they seek counsel from the dead for their living? Shall they not rather look and search in the Scriptures?\".If the Lord's law speaks to you and they do not tell you according to this word, they shall have no morning light. This is a threatening warning to those who understand what this voice is, what darkness signifies, and who is the author and cause of it. John calls Christ the light that shines in darkness and enlightens all who come into this world. He says that the true life is in the word of God, and that life is the light of men. Again, God is the light in whom there is no darkness at all. And whoever walks in darkness does not have fellowship with God. Christ calls Himself the life of the world, and He says to us, \"Walk in the light while you have it, lest darkness overtake you.\" Now the devil is the prince of all darkness. He first stole this light from mankind through unbelief. He first robbed us of the true knowledge of God and brought us into all the darkness of unbelief and all kinds of errors. But,.The son of righteousness has restored light to the world again, and his coming was to us the bright morning, of which Isaiah speaks in this place. And it is no wonder that we have walked in continuous darkness so long, for we have forsaken the word of God and sought light in the devil's doctrine, in our own wisdom, in man's traditions, and we have had such great confidence in fantasies that we have believed in dead spirits and made new articles of our faith even out of their appearances. For instance, there is a purgatory after this life from which souls may be redeemed through the sacrifice of the mass. The pope and the devil have ordained this to be a sacrifice for the quick and the dead, contrary to the institution and ordinance of Christ. But now let us hear what witness Christ himself, the everlasting Word of God, gives in his scripture. For the same question was disputed among the high doctors in Christ's time..traditions of the elders were not sufficient for their salvation, and one of those doctors came to Christ and asked, \"Master, what shall I do to enjoy eternal life?\" But Christ set this curious unbeliever against the Scripture, saying, \"What is written in the law? How do you read it there? As if he were saying, 'Do you think that God is a liar or a changeling who alters his mind every hour, as men change their laws, and imagine daily new opinions of God?' I tell you the word of God continues forever. Do only the self-same thing that you say is written in the law, and you shall live: he says not, 'What do you think?' or 'How do you hear the Pharisees and scribes preach and teach,' but he sends him to the Scripture and says, 'What do you read there? Do that and you shall live.' And although the scribes, Pharisees, and doctors continually patched their laws and traditions according to Matthew 23:15, yet all others among us believe, namely, that the will of God must be done..The rule that scripture alone is authoritative and that no book should be received unless it agrees with the old scripture was followed by the apostles when they testified to the church about the gospel. By this rule, the church refused books that confirmed their stories through prophecies. The evangelists use this rule to prove their writings, and Paul also obtained authority for his epistle to the Romans in the same way, as he claimed that his gospel was promised in the holy scriptures. Christ also made this statement: \"If you believe Moses, believe me; for he wrote about me.\" And again, \"Search the scriptures, for they bear witness to me.\" This controversy regarding the unwritten word and human glosses and traditions..If we follow the counsel of our forefathers and stand to the judgment of the church in Christ's time, I will lay this sentence of the old church, confirmed by Christ, against all that my adversaries can make or say. Written in John the 14th, the word I have spoken shall judge them in the last day. And if this word were not written or if it were not all written, how could we be sure and certain of our salvation or of the will and pleasure of God? And if our faith and the salvation of mankind depended only on men's doctrine, so that the same and rule of our religion were not written in the scripture, who would trust and believe that one whole, perfect, and unblemished sentence of Christ was left to us? For seeing the devil twists the scripture to every wicked opinion and dares refuse the scripture through the Manichees, as he does nowadays cause it to be burned by the bishops, who doubts but that he would rather have destroyed the whole scripture at one time than the fifteen hundred..yere ago and to have set up in its place his own blasphemies, and that they should have been called the written word of God rather than the unwritten and invented word. Oh lord, the Holy Ghost had evil provided for us if He had left us with only part of the word and will of God in the holy scripture. And how could God have laughed at us for receiving strange doctrines even after the commandments of the bishops if He had not left all things necessary for our salvation written in His holy word? And again, where Christ commands us to hear the church, if we should not know the true church only by the scripture but by its authority and succession: who would have dared once to have opened his lips against the idolatrous service and false traditions of the bishops or have whispered against any wickedness, however manifest?\n\nBut they, being thoroughly blind, do not perceive this most shameful and detestable blasphemy: They do not consider what ignorance, negligence, and.Ungratefulness they attribute to God, as they claim that God did not care that the word should be written, which is what He says about being judged at the latter day. But the Holy Ghost foresaw the malice of the devil and this blasphemy, and therefore, to repress and confound his purpose and tyranny, and again to silence all others, He enjoined His scribes \u2013 that is, the Prophets, Apostles, and Evangelists \u2013 to write this word: that we should have by us a sure and perpetual testimony to which we might firmly trust and by which He might show and declare Himself to condemn the wicked lawfully. And He commanded the apostles that they should bear witness to this scripture and that they should reject all other writings whose authors ever they were, which went about to mix their lies with the gospel, like as Luke in the prologue of his gospel says to the Gentile brother Theophilus: \"I thought it good to write to you, all things which I have carefully investigated.\".\"the beginning so that you might have a firm foundation to build your faith upon which you have received, confirming our hearts against the blasphemy of antichrist, which accuses the Holy Ghost of most shameful wickedness and unrighteousness, saying that he did not care to write all articles of our Christian religion and faith, but that they should depend upon uncertain doctrines which the bishops might make and alter as they please. And the Holy Ghost was not content with this one testimony, but he caused the same evangelist who had promised himself to write all things from the beginning with diligence to testify again that he had fulfilled his promises. For in the beginning of the Acts, he says: 'I have written in the story of my gospel of all things which Christ both did and taught until the day that he left this world.' And because there were some who falsely wrote and twisted this place, the holy father Chrysostom explains it thus: 'There are some who inquire'\".Luke speaks of all things that Christ did and taught, but John says it is impossible to write all things. I answer, Luke means not all things but only what is necessary for our salvation. The Holy Ghost needs no help from an annihilator to confirm His words, for He, who is the most consummate craftsman of all and has the knowledge of all words, foresaw beforehand what craftiness the devil would make at that, and therefore He makes an answer directly by the same evangelist. For where John had said that Jesus had done many miracles which are not written, he immediately adds and says, \"These are written that you may believe that Jesus is the Son of God, and that believing you may have everlasting life in His name. By all manner of articles which we are bound to believe. For this article that Jesus is the Son of God and the promised Seed which should break the serpent's head and restore the life which the devil had stolen from us and bring it again and make us free.\".This article is the same in John's gospel, the light which was darkened and hidden by the prince of darkness, restored to the world sitting or living in darkness and in the shadow of death. I say this is the sum of the whole scripture and the principal point or article of John's gospel. And because God wanted the holy books written and they have risen up again, and to this he had respect in the prophets. Therefore, these testimonies which prove Jesus to be the Son of God sufficiently prove also our whole Christian faith and all manner of necessary articles. It would not be a hard thing to deduce and draw all the articles of the faith out of this one. For he who believes Jesus to be the Son of God must necessarily also grant God the Father..Father almighty, maker of heaven and earth, be the natural father of our Lord Jesus Christ, and for his sake be our Father, and we be the sons of God for Jesus' sake and through him. And Christ says, \"Believe ye in God? so believe in me also: believe not that I am in the Father, and the Father in me? But I and my Father are one. And John says, \"Whoever confesses that Jesus is the Son of God, he has both the Father and the Son. He who believes in Jesus as the natural Son of God must acknowledge that he is the Emmanuel, of whom Isaiah prophesied that he should be born of a virgin and should suffer death, as other scriptures had before testified. He says, \"O you foolish hearts, hard to believe all things which the prophets have spoken. Must not Christ necessarily have suffered all these things and so enter into his glory? Again, it was impossible that the Son of God should be held down by death, but that he should break the pains of hell and rise up again. As Peter proves in the acts, out of David: and [sic].Likewise, Paul, to prove his ascension to heaven, quotes this verse from the Psalm: Thou didst ascend to the height, and took captivity captive, and gave gifts to men. And David speaks of this Son, saying: The Lord said to my Lord, \"Sit at my right hand until I make your enemies your footstool.\" Paul explains this as referring to the kingdom of Christ after his resurrection and ascension, to the Corinthians, 15th chapter. Furthermore, if you believe Jesus to be the Son of God, then you must grant that he has sent the Holy Ghost to sanctify the congregation, that is, all the faithful, according to his promises. And he is the God in whose name he commanded that we should be baptized, as in his Father's name. Itee, all the prophets bear witness to the Holy Ghost. Namely, we must receive forgiveness of sins through his name, and he promises to raise us up again to everlasting life. I have spoken these things more largely for the shameful causelessness..The London blasphemy denies that all articles of our faith can be proven by scripture because John states that Jesus performed many miracles not written in this book. I will use the minds of Cyril and Augustine to refute this wicked and blasphemous opinion.\n\nCyril, writing on John's 12th chapter, states: \"John says there is a great multitude and an infinite number of the miracles which the Lord did, but those, he says, which we have shown you are sufficient for those who read them diligently for the establishment and confirmation of a perfect faith. I am not to be blamed if I have not written them all. For if all were gathered one by one, none would be left out, and the whole world would not receive the multitude of the books. Therefore, all that he did were not written: but all things which the writers thought sufficient for the faith and life, and also for the conversation of men, that we might shine with a right and perfect faith and with true understanding..works and virtues/and so come unto the kingdom of heaven through our lord Christ. Therefore, it is newly/recently invented in the devil's shop to say that all the articles of the Christian faith cannot be proven by scripture, and that traditional practices besides the scripture are good works and please God. Now you may see that the church in Cyril's time did not acknowledge this wicked blasphemy. Austin affirms the same in this place of John: \"these are written that you should live etc.\" Our lord Jesus says, \"I did many miracles, but all are not written.\" For those that should be written were specially chosen and picked out as many as were thought necessary and sufficient for the salvation of the faithful. By these authorities, you may see that they belie the old doctors who maintain any such blasphemy. But now to make an end of quoting more testimonies, I will cite only two special and most faithful witnesses against this devilish sophistical argument and opinion..Peter wrote this second epistle against blasphemers who imagine a new word of God besides what is written. He calls the scripture a very true prophecy and labels false or lying prophets who teach contrary to this prophetic and apostolic prophecy or anything not contained in it. He teaches this rule: we should avoid all manner of lies by trying and examining them by this prophetic word or scripture, to which he commands us to have a special eye, as unto the candle which drives out and banishes away all darkness and lies of the devil. His words are these:\n\nI write to you this second epistle to stir you up and quicken your hearts, that you might remember the words which have been told before by the holy prophets and also the words of our message and commandment which are the apostles of the Lord and Savior..In the latter days, there will come mockers. These mockers, he paints with special colors, so they may be recognized. They will bring in, says he, pernicious and damnable sects, or as Paul says, they will speak lies in hypocrisy under the color and pretense of holiness. Forbidding to marry and to abstain from the meats which God has created to be received of the faithful with thanksgiving, and they will deny the Lord (says he) who has bought or redeemed them. The way of the truth they will slander and revile, as certain blasphemers do nowadays blaspheme Paul because he manifestly confutes man's satisfactions, righteousness, and redemption by works. And therefore, says he, for covetousness' sake they will make merchandise of the truth through fables and false doctrines invented in their own brains, and he compares them to Sodom and Gomorrah, and he says that they have eyes full of adultery. But Peter calls their doctrines deceitful fables..\"say that their certainty must be disclosed by the lantern of prophetic scripture. And we have the word of prophecy, he says, to which it is well for you to listen as to a candle giving light in the dark night until the day light appears and the morning star rises in your hearts. For as much as you know that no prophetic scripture belongs to human interpretation, nor was it ever thrust upon us by human will. But the holy men of God were inspired by the Holy Ghost and moved to speak it.\n\nThis is a sure and substantial testimony to contradict all manner of doctrines and traditions besides the scripture. Yes, and to refuse all manner of doctors and writers who speak anything of their own brain without scripture to confirm it. For Peter puts a special distinction between prophecy or prophetic scripture, and interpretation which is invented in human brains, and traditions which are made and enjoined at human commandment. He calls all manner of doctrines which are not contained in\".The scripture of the Holy Ghost / Capacious and deceitful fables, and he ascribes an high authority to the old prophecy and prophetic scripture. For when he had alleged for his doctrine the divinity of Christ which he had seen and the voice of the Father which he had heard, and again the witness of Moses and Elijah,\n\nHe warns against wicked men, and they shall pervert and bewitch their hearers, that they shall have great delight in the devil's cunning deceptions and blasphemies. Such false and lying prophets does Paul set forth in such lively colors as they ought to be painted with, and makes a comparison between a faithful preacher of the gospel and a false hypocrite and dissembler. He describes both by these tokens:\n\n1. The husband of one wife.\n2. Sober.\n3. Discreet.\n4. Lowly and meek.\n5. A keeper of hospitality.\n6. Apt to teach.\n7. No drunkard.\n8. No fighter, but a just dealer, hating all quarreling and contentions.\n9. Not desirous of filthy lucre, but abhorring all covetousness.\n10. Not double-tongued..Forbidders of marriage.\nii. Unthankful or unkind.\niii. Given to all pleasures and riot.\niv. Proud and vain glory seekers.\nv. Unmerciful and cruel.\nvi. Slanderers, blasphemers, seducers of others into errors, and suffering themselves to be seduced.\nvii. Unchaste and given to all voluptuousness.\nviii. Impatient, brainless, brawlers about words, forward and sensual minded.\nix. Covetous and lovers of themselves.\nx. Betrayers of secret counsel and rascals.\nxi. Having a color and outward show of holiness, and yet denying the special virtue and proof thereof.\n\nNow there is no man so blind or stupid that they shall teach lies and the devil's doctrine through hypocrisy, namely this, that marriage is unlawful and forbidden to certain persons. They shall put differences between meats and garments, one kind being more holy than another. And they shall affirm that these doctrines contain in them salvation, the path of holiness, and the perfection of a Christian man. And he says that these doctrines turn and stop their ears..ears turn from the truth and from holy scripture, becoming engaged in vain fables. They will not endure sound doctrine or the sweet word of our Lord Jesus Christ, which comes through faith for the purpose of true holiness. Instead, they will amass many masters who will preach to them according to their own desires, and they will be absorbed in meaningless questions and controversies because the truth has been taken away from them. They will believe themselves to be holy because they are infected and poisoned in their hearts and minds, and they will have little delight or pleasure in the doctrine of faith. Instead, they will place their confidence in opinions and articles invented by their own brains and by others, and they will highly esteem these as heavenly wisdom and true holiness. Paul himself asserts this to the Thessalonians, that God will send them a strong and mighty delusion so that they will believe lies, and that all who do not believe the truth and the holy word of our Lord..Iesus Christ shall be damned. He also says that they shall have delight and pleasure in unrighteousness. That is, they shall think themselves saved by things which have no verity of salvation in them, namely by the works of their own hands which are not confirmed by the word of God but only by false and lying miracles. Such do not listen to the angels singing, \"Glory be to God above, and peace on earth, and goodwill towards men\" (Luke 2:14), for they cannot delight themselves upon this infant, because he is simple, miserable, abject, and disfigured with the cross of affliction. For they think it is more holy to be riches and high empires or kingdoms. They give no ear to God speaking from heaven. This is my dearly beloved son in whom I delight, but they delight in other things than in him, in whom God would have us to delight and rejoice. Therefore, Paul bids us to shun them, saying, \"But avoid them.\" (2 Timothy 3:5).that we ought to flee from them as from an infectious cancer and stop our ears at their babbling and capricious disputes and frivolous and wicked questions, and he will not suffer us to move one heart's breadth outside the scripture to cope or reason with them, but to resist and withstand them with the holy scripture, for he says, \"But thou stand fast in these things which thou hast learned and in these things which are committed to thee, and that thou wast a child thou hast known the holy scriptures which are able to make the perfectly learned through faith to the salvation which is in Christ Jesus. For all scripture inspired by God is profitable for teaching, and for reproof.\" And Paul reasons thus: A bishop ought to resist his adversaries with the learning whereby he may be instructed in the doctrine of faith, eschew the doctrines of the devil, and save both himself and his hearers. But the holy scripture is such learning..For a person ought to resist false doctrine by the holy scripture, which reason he proves by the properties of a good and faithful teacher. A true teacher is either to teach or to improve false doctrine to amend and edify, or to instruct in righteousness. For a bishop must be apt to teach and to reprove the adversaries of the faith, and he must be mighty and also able to convince those who are adversaries to the truth, and furthermore, such as err through ignorance or obstinacy, they must be reformed into the right way. Finally, it is necessary for children to be nourished with milk and gentle instructions. Now if the holy scriptures are sufficient to teach and instruct perfectly, then it must follow that all things necessary for salvation can be taught from them. And again, if they are sufficient to convince those who resist the truth or fight against the articles of the faith and uphold the devil's doctrines, then it must also follow that all..Heresy may be confused by them, and that they lie abominably who imagine a new, unwritten word for that cause. And this refuge or excuse, to say that although the scripture is profitable for such things, yet it is not sufficient, is false, says Paul. For I affirm, says he, that the holy scriptures teach us abundantly all things, whereby a godly man, that is, a Christian man, may be perfect and apt or ready for all good works. And thus it follows also that they lie who affirm any works to be good that are not contained in the scripture.\n\nNow the other part of his reason he proves thus. Those who follow folly and are ungodly wicked hypocrites; for if you stand fast by the holy scriptures and wade no further than they teach, you shall save both yourself and also them who hear you from this cunning snare and subtlety of the devil. Especially if you monish the Christian brethren both of the wholesome doctrine and also of the devil's erroneous doctrine..as it becomes a faithful minister of Jesus Christ. Preach and teach these things, he says, to all faithful men, and to those who are apt to teach similarly. And again, if you put them in remembrance of these things, you will be a faithful minister of Jesus Christ, brought up in the word of faith and the true doctrine which you have followed until this day. But be on guard and condemn all unholy and old wives' fables, and rather exercise yourself in virtue and godliness. Take heed to yourself and to your doctrine, and stand fast in it, for doing so you will save both yourself and those who hear you. Afterward, he gives him this commandment and says, \"O son Timothy, according to the prophecies that have passed before your days, you must fight a good battle; with a steadfast faith and a good conscience. This you must do, not turning away from the commandment but obeying it. In these words he charged you.\".The text teaches us to fight against the devil using the old prophecy or prophetic scripture, and to confirm our faith through it. It also shows a reason why we should not lose our faith as others have done, and why we will procure a wavering and doubtful conscience if we do not. He is not content with just giving this message but also entreats and beseeches him, urging him by all means. He says, \"I beseech you for God's sake, for our Lord Jesus Christ's sake, who will judge both the quick and the dead at his coming, and for his kingdom's sake, preach the word. Be instant, be earnest and importune in season and out of season. Reprove, chide, and exhort with gentleness or sobriety, and with doctrine. For the time will come when they will not endure sound doctrine, but they will procure for themselves teachers according to their own desires and inclinations.\" This time he speaks of is here, if it is not now, let us never look for it. For now our..faith is confirmed with an unwritten word through traditions, customs, fathers and councils, without any word of God, and the manifest scripture is mocked out with every crafty hypocrite's imagination and gloss. Yes, it is taken out of our hands and burned. Now if these men are not lovers of themselves and esteemers of their own wisdom, if they are not covetous, if they are not arrogant and vain gloryers, if they are not braggarts and blasphemers, who imagine a new unwritten word, if they are not disobedient & ungrateful to their parents who will not once move their feet out of their deans to help an old man or to comfort their parents lying at the point of death, if they are not unkind & unnatural, who for their feigned chastity dare not know their own children, if they are not truth breakers who unmercifully war against virtue and godliness, if they are not devils & quarrelers and the very members of the devil, who do nothing but imagine cunning ways to mock a way..If they are not voluptuous or rhetors, merciless neglectors of their office, despisers of all learning and good works, traitors betrayers of kings, kingdoms, and the whole world, lovers of worldly pleasures and lusts rather than lovers of God, who condemn matrimony lest they should be compelled to marry wives but might still live in whoredom with other men's wives, if they deny not the virtue and effect of godliness and that under a color and pretense of true holiness which esteem traditions higher than the ten commandments of God and teach that their own traditions and ceremonies are sufficient to make a perfect Christian, minimizing and drowning the justification of faith - there were never any such nor shall there be.\n\nWhen he was about to take his last leave of the church or congregation and bid them farewell forever, Paul called a council whose authority and testimony he would have esteemed and regarded by all men..in that council I preached to the bishops, and I testify to you all this day that I am innocent pure and clear from the blood of you all. For I have kept secret from you none of the things that concern your profit and salvation, but I have opened to you all the counsel of God for the space of three years, day and night without ceasing. I have warned and exhorted each one of you even with weeping tears. I know well that after my departure, ravaging wolves will come among you, which will have no pity or compassion upon the flock. And certainly some among you will teach false and wicked doctrine to allure disciples after them. Therefore, take diligent heed both of yourselves and of all your flock, and watch, remembering that I have warned you of these things for the space of three years together with great lamentation. And now, brethren, I commit you unto the word of His grace, which is able to make you grow and give you an inheritance with all those who are saved..that be sanctified. &c.\nHere Paul monishes the council of the false and lying prophets, and he exhorts the whole church to remember diligently his monition, whereof he had put them in remembrance continually for the space of three years, that they should take heed of those wolves which had devoured both bodies and souls of men with wicked doctrine/opinions and traditions, which they would thrust into the church under this color and cloak. I have taken you to record this day, says he. For this cause, that if you cast away and damn yourselves through believing their persuasions, I am pure and clear from your blood. And Christ shall not reckon unto me your damnation. For I know that this thing will come to pass, and I tremble and shake, every joint of me, for the miserable perturbations and adversities of the church..What follows are the prophecies that come to my remembrance. I feared that Christ might reproach me and hold it against me if I had not made you aware of them. And the terrible blasphemies and idolatry that will oppress the church have made me so heavy and careful, causing me to weep often. But what shall I do when Daniel says, \"The decision is concluded: I can no longer do otherwise than urge you to hear or receive no new opinions under any such cloak or color as though I had not opened to you all of God's counsel that pertains to you, or as though I had hidden anything from you that is necessary for your salvation.\" I cannot tell what more to say, but only to commit and refer you to the word of God's grace\u2014that is, to the holy scriptures, which are able to edify and build you upon the true foundation, which is Christ, upon which the whole church is built..Patriarchs and prophets and apostles were built and grounded, Christ is the foundation of the church, we are the stones and the trials which are proved and assayed with various temptations. The Holy Ghost is the master builder or workman, and the word of God is the clay and lime which holds the whole building together. For by the word of God we are incorporated into the church, and by it we abide and remain in the church. This word also incorporates, joins, and grounds us perfectly to Christ, so that we should not be drawn away and led about with every blowing wind of doctrine and so fall away. This is a good bulwark against all the fiery darts of the devil. This is the stern whereby alone, the ship of the church is ruled. This is the anchor which, if broken or lost, our faith must necessarily perish. To this word Peter bids us look as unto a lantern in the dark night of ignorance, of the contempt of God, of infidelity and of all the weaknesses of such hearts as are blinded..Of the devil she shows the light of faith and the knowledge of God, so that we may not fall into heresy nor receive the doctrine of false lying prophets. And by this light which chases away all darkness of errors, Christ and Peter command us to examine and try all manner of doctrine as by the true touchstone. And Paul bids us run to this in all storms as to the most secure anchor, and to resist or withstand all manner of strange doctrines with the holy scripture, and Christ plainly pronounces that by this we shall be judged at the last day. I John writes that this is sufficient to obtain everlasting life by. And Christ sent the man who inquired of him how he might be saved to this scripture, which Luke says he wrote with diligence. Isaiah sent those who sought new revelations to this word. Christ also sent those who required miracles, saying, \"They have Moses and the prophets; if they will not believe them, neither would they believe if one rose from the dead.\".Should rise from death. By this word does Moses command kings to fear God, and he bids the priests to judge by this word. And he says further, let this word be written out to you before your eyes, that no man may be excused from ignorance. And he says further, heaven and earth shall witness against us at the latter day, that we give ourselves again freely, willingly and unwittingly to the devil, if we receive any doctrine not approved by the word of God, or if we judge and determine anything of the will and pleasure of God without some testimony of the holy scripture. Now these testimonies gathered out of the holy scripture are sufficient against this gross blasphemy of the unwritten word.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Two Epistles: One by Henry Bullynger, with the consent of all the learned men of the Church of Tigury; another by Ihn Caluyn, chief Preacher of the Church of Geneva: on whether it is lawful for a Christian man to communicate or partake of the Mass of the Papists, without offending God and neighbor, or not.\n\ni. Corinthians x.\n\nThose who eat of the sacred body are partakers of the altar. Wherefore, dearly beloved, flee from idolatry.\n\nHere you have the sentences and judgments of the excellent and godly learned men: Henry Bullynger, with all the learned men of the Church of Tygury, and also the sentence and judgment of Ihn Caluyn of Geneva: whether a Christian man may lawfully communicate or partake with the Mass and ceremonies of the Papists, without offending God and neighbor or not..Therefore, I have set forth this epistle of those godly and learned men to help you better understand what idolatry is and where it lies, so that you may learn and know how to avoid it. Considering that it is the greatest offense committed against God. For it is forbidden in the first commandment, saying, \"Thou shalt have no other gods but me.\" Also, all the holy prophets of God cried out against it. And again, it is evident throughout the whole Bible how grievous a sin it is, as shown by the grievous plagues with which God afflicted the children of Israel because of it. But some will answer and say, \"We know that idolatry is a grievous sin and displeases God greatly; but will you say that the holy Mass and ceremonies that have been used in the church for many hundred years and also established by holy councils are wicked, and that men commit idolatry by using them?\" Deut. xii, Deut. iv..To that I answer that whatever law or ceremony the church has made or set up, and the same not expressed in the word of God, ought not to be allowed, followed, or kept. For God commanded the children of Israel, Deuteronomy 12, that they should not do every man what he thinks good in his own eyes? And again, Deuteronomy 4: You shall put nothing to the word of God, nor take anything from it. And again, in the fifth chapter of the same book, Take heed therefore that you do as the Lord your God has commanded you: and turn not aside to the right hand or to the left. But walk in all the ways which the Lord your God has commanded you. Now where in any word of God can it be found that the Popes' Masses or images ought to be in churches, or such like? Paraphrase you will answer me that they were ordained and set up for a good intent and purpose..Thereto I answer, that Nadab and Abihu, the sons of Aaron, were consumed by the fire, as it appears in Leviticus. Galatians 1: \"If we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God's curse. I Peter 1: \"If we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God's curse. And although masses and ceremonies have a shining glory of holiness, we ought not therefore to abhor them, seeing Christ says in Matthew 15: \"They honor me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines the commandments of men. Also, Christ says in Luke 16: \"That which is highly valued among men is detestable in the sight of God. Signifying to us that the most glorious works and ceremonies, which are held in highest esteem before the world, if they are not in agreement with the most holy word of God, they are detestable and foolishnesses before God.\" 1 Corinthians 1:.And whereas our mercyful Christ instituted his holy Sacrament of his body and blood: not to be worshipped, but for the intent that all who are afflicted with sin shall come and seek help only in him, who is the only helper of all those who call upon him, as St. Peter says: \"there is no health in any other, neither is there any other name given to men by which they shall be saved.\" Acts iv. Antichrist and his disciples have corrupted it, just as the children of Israel also corrupted the use of the bronze serpent that God commanded Moses to make and hang up in the wilderness, to the intent only that those afflicted by the fiery serpents might be healed only by beholding the bronze serpent that Moses had hung up: Numbers xx. This bronze serpent discerned the hanging up of Christ on the cross, as appears in John iii..To those who believe in him, none shall perish but have everlasting life. Just as the good king Hezekiah broke down the bronze serpent because the children of Israel committed idolatry and worshipped it contrary to its original purpose, I John 3:8. So too, other kings and princes in these days in other countries have caused the Mass of the popes to be abolished and no longer used, because in it the people committed idolatry by worshipping the bread, like how the children of Israel committed idolatry by worshipping the brazen serpent. It is not anything other than idolatry to believe that a visible ceremony of itself is a service to the invisible God, whose service is spiritual, as he is a spirit, and therefore should be worshipped in spirit and truth, I John 4:24. I John 4:24. Rome..Therefore I exhort the Christian reader, whatever you may be who shall read these epistles of these godly learned men, that you will follow St. Paul's counsel, where he says: \"As you have given your members as servants to iniquity and wickedness, running out of one wickedness into another\": I Corinthians 12. Therefore, even now give your members to serve righteousness. And remember that those who eat of the sacrifice are partakers of the altar. Consider what a godly lesson St. Paul gives to the Corinthians in the second epistle, chapter 6..\"Be not yoked with the unrighteous: what fellowship has righteousness with unrighteousness? What companionship has light with darkness? What harmony does Christ have with Belial? Or what part does he who believes have with an infidel? For you are the temple of the living God, as God said, \"I will dwell among them and walk among them, and I will be their God, and they shall be My people.\" Therefore come out from among them, says the Lord, and touch no unclean thing; so I will receive you and will be a father to you, and you shall be My sons and daughters,\" says the Lord Almighty. 2 Corinthians 6:14-18. \"For as much as we have such promises, let us cleanse ourselves from all defilement of the flesh and spirit, and perfect holiness in the fear of God.\".Wherefore, dearly beloved, flee from the worshiping of idols; lest by your evil example, you confirm the weak brother in his error, and so your weak brother perishes for whom Christ died, and so God will require his blood from your hand: I Cor. 8:1 Therefore, I heartily require the Christian reader that you will diligently read the third chapter of Daniel, and mark how Shadrack, Mysach, and Abdenago, who were great rulers, chose rather to be cast into the burning fiery furnace than they would outwardly bow themselves to the image that the king had set up. Dan. 3:17 Therefore, Christ reader, I exhort you yet once again, that you will put your trust only in the living God, and believe steadfastly in your heart that he is able and will fulfill all his good promises, that he has promised, and that heaven and earth shall pass away, but one jot or tittle of the law shall not pass away till all be fulfilled. I Cor.\n\n(Note: The text has been cleaned as much as possible while preserving the original content. Some minor spelling and grammar errors have been corrected, but the text has not been significantly altered in meaning.).And he has promised that he will not allow them to be tested beyond their strength: but in the midst of temptation, he will make a way for them to escape. If you put your whole trust in him, seeking only his glory and praise in all that you do, he will, I say, according to his accustomed mercies, deliver you. Either by blinding the eyes of your adversaries so they pay no heed to you, as he did Daniel and his three friends; or else, if they see you, he will give you strength to glorify his name by suffering for his truth, as he has done with many prophets, apostles, and martyrs, whose hope and trust was only in the resurrection. Tobit and Tobias, and also gave Tobias favor in the sight of King Salmanasar, as well as many others, such as Joseph and Jeremiah, and so on. Or else, if they see you, he will give you strength to glorify his name by suffering for his truth, as he has done with many holy prophets, apostles, and martyrs, whose hope and trust was only in the resurrection..And for that cause, the mother and her five sons chose to suffer cruel torments and martyrdom rather than they would eat swine's flesh, which was forbidden in the law. They did not fear the tyrants who could do no more than kill the body, believing and saying that God would raise them up again in the resurrection of everlasting life. 2 Maccabees 7. Also note the constancy of old Elazar, who rather than he would but make a countance as though he would have eaten of such meats as were forbidden in the law, chose to suffer the most cruel death. This, if you mark with a single eye, I put no doubt but you shall easily perceive how greatly all manner outward simulation of wickedness displeases God, and therefore also how greatly every Christian man ought to abhor it. 2 Maccabees 7..I commit the Christian reader to the defense and keeping of the most high God, who dwells not in temples made with hands, nor is worshipped with men's entreaties, but whose seat is the heavens and the earth his footstool, as the prophet says, that with the breath of his mouth he will destroy all antichrists with all their venomous laws that have corrupted and poisoned the precious soul of man. Acts 7:49 Isaiah 66:1-2 Timothy 6:\n\nFor whom our merciful Savior Christ shed his most precious blood, which alone has immortality, and dwells in the light that no man can approach, who never saw nor can see, to him alone be all honor, glory, and praise for ever and ever world without end. Amen..It is shown to the worshipful brother Hermas, by the excellent and right godly man Master John Becon, that there goes abroad a certain epistle among the congregations of Low Countries, in which it is clearly taught that it is lawful for Christian men to attend high mass, as they call it. And because of this epistle, some are greatly troubled in conscience, and others infer that all the ministers of the congregations of High Germany hold the same opinion. Wherefore we of the Church of Trier thought it good to purge the old and true faith and learning which we hold, from this unhappy suspicion, openly confessing to you (a minister by the grace of God, in the congregations of Low Germany, both of good learning and conversation), that we are not of that mind, nor do we allow that sentence..As for things called mean and indifferent, we believe a Christian may use them in all times and places without scruples of conscience, as long as they are done discreetly and according to charity. That is, to the glory of God and the edification of our neighbors and the whole congregation. But the Mass of the pope, high or low, images, and other such things, which are expressly against the word of God and the pure faith, we reject among indifferent things: an indifferent thing is that which is neither good nor evil, for whether you do it or do not do it, you will neither be righteous nor unrighteous therefore. For thus Jerome himself distinguishes it in a letter to Saint Augustine..Now what man having a right understanding can say the Mass/and the use of images in churches not be evil? Or who can lightly grant it to be good? The law of God clearly condemns one and other/all strange worshiping and ceremonies/or God's service (that is to say), such as are not instituted by God/or invented by man without the word of God. But what is the Mass/else save a rite or ceremony set up by man besides the word of God? For as for Christ's supper, what it is, I ignore.\n\nBook II This is also well known that those who keep the Mass/do condemn the supper of the Lord/and the manner thereof as barbarous, rude, and heretical. When as notwithstanding the holy martyr Cyprian says that in the supper we ought neither to follow nor receive anything/other than what the Lord himself has delivered to us.\n\nBook IV..And again, it is false and contrary to truth he says / it is wicked and dishonors God / whatever is instituted by human reason, if God's ordinance is thereby broken. 1 Kings xvi:18. v Besides this, Helias the holy Prophet of God, whom we believe was conveyed into heaven in a fiery chariot, did not forbid the mingling of God's and man's ordinances together. If the Lord (says he) is God, follow him; how long will you hesitate on both sides? Sophonias l. v In like manner, Sophonias also says he will destroy those persons who swear by the Lord and by Malchom. Verily, if the only sacrifice of Christ once offered for the sins of the world makes the believers perfect: what need have they in their high masses daily to offer the body and blood of Christ for the sins of the quick and the dead. John v: Mark xvi..If those who depart in faith pass from death to life? If those who die in unbelief escape not damnation - to what intent I pray you, sacrifice them for the dead? John iv. If the Lord must be worshipped in spirit and truth, why do these persons wink at the doctrine and fact of those who bid men to worship him in bread? Therefore, we may cry with Elijah - how long halt ye on both sides? If the sacrifice of Christ is absolute or sufficient: think steadfastly that by that only sacrifice you are made perfect forever. But if there is sacrifice made daily in the mass. Then believe that you are cleansed though daily sacrifices. These things cannot stand nor agree together. Furthermore, no man needs to blind himself with these words - high mass and low mass: In the high mass are the same and selfsame abominations which are in the lowest..In both of them, the institution and ordinance of Christ are perverted. In both of them, he is worshipped in the broade. In both of them, idols are served. Specifically in the service of saints, help is asked of the created beings. In both of them, the wicked canon is the greatest portion of the mass.\n\nThere is nothing in it of old antiquity; nothing of the apostolic simplicity. Furthermore, we must also mark in this matter how the scripture requires of us no cloaked but an open confession. Now by ceremonies and the use of ceremonies we chiefly confess what faith we are of. He who is beginning required stands by at the Turks and gentiles' service, grants himself to be a partaker or fellow servant of the superstition of the Turks and gentiles. He who is present at the mass when he is required, openly testifies that he does acknowledge the mass and the mass's religion to be the true service of God..Therefore, by his presence, he establishes all the errors of the mass. He who will not be present at mass takes the adversaries as a container of their service, and all of papistry. Wherefore, by what reason do we know that the open confession of Christ is required of each one of us, however little reputation he may have? By the same belief, we also believe that they are utterly forbidden to have any part with the mass. Neither is it sufficient for us to believe in our hearts and secretly confess God. The sincere and plain confession of the tongue must go with it. We have from Origen that there was a certain sect called Helvesches, which taught this heresy: that if any man should deny (I use Eusebius' words in his ecclesiastical history, the sixth book, the twenty-seventh chapter) in persecution, the same was not in teaching, because he who has a steadfast heart to God, though he denies with his mouth for necessity, yet in his heart he abides in the faith..I do not intend to discuss this matter at length here. I have noted some concerns regarding this issue in my comments on the 8th, 9th, and 10th chapters of the first epistle to the Corinthians, and in the book \"de origine erroris,\" which I recently reviewed and expanded. I write this to make it clear that we do not judge afflicted persons to attend mass. Instead, we believe and teach that the truth should be openly confessed, and all error should be spoken against, abhorred, and shunned. We know that through much patience we must save our souls, and it is necessary for us to endure many tribulations to enter the kingdom of heaven..But if we may, in accordance with the world's seeming and disguising, choose and change at our pleasure in matters of religion, surely the most holy matters of God were things that had no dealings with ceremonies, which were mere wickedness. But uprightness and steadfastness were acceptable to the Lord, therefore He will not be displeased with their holy perseverance, which would rather suffer all manner of extremity than once to make or meddle with the wicked service of the papists. These things may you be bold to say of us, good men and those in trouble for the truth, praying them to commend us with their prayers to God. Master John Becstayne will declare more of this matter to you. Hear now my other brethren in the ministry of God's word dispute of this same thing. Both Leo, Juda; Casper Megander; Erasmus Fabrici; Conrad Pellicanus; Theodorus Bybliander, and the rest, wish you well; brother in the Lord..Love me and remember me with your prayers to Christ.\nAt Tigury, 18th February 1541\nThe man to whom you gave commission required us to write your excuse, how you might keep from staying yourself among so many spots of superstitions, as in the place of the pure and true service of God have obtained a position in the church with you. As for me, I suppose it shall be sufficient to declare my mind briefly. Also, not hiding from you what other men think in the meantime, considering that there is some variance in this matter. The same things that other men would either deny or wince at, I at no doubt affirm, namely, that I utterly do not subscribe to their opinion. Therefore, at the least, by this simple confession, you may understand that it shall be far from all feignedness whatever I will say..But this one thing I heartily pray you, in hearing me speak of various matters, do not be offended as though you had nothing to do with us, but rather there is very little variation between us. They ponder how dangerous it is to ensnare men's consciences in religion, dare not condemn anything unlawful that can be excused in any way. Moreover, considering how many grievous ways they are oppressed on every side, which keeps them in the captivity of Babylon, they must endure some things, lest if they should be too importunate upon them, it might utterly discomfort those who have a good zeal and are indebted to a right fear of God. But I hold a contrary view, that it cannot be strictly kept, which the Lord has bound by His word, and that the godly ought not to flatter themselves in evil things, lest they become careless in remaining therein.. Neuerthe\u2223lesse I do not denye / but that both the same theire rea\u2223sons are very good: they also graunt me gladlye my\u2223ne obiection. But it comyth to passe (I can not tell howe) that whyle they are to feruent vpon ther consy\u00a6deracyons me thynke they are to mercyfull. They al\u2223so iudge me to cruell whyle I remytte nothynge. Ve\u2223rely ther is nothyng that I am more loth to do / then to swerue / (how lytle so euer it be) from the mynde of suche men as the whole church hath worthelye in high estimacyon / and whome I also pryuatelye haue in re\u2223uerence with all my hart. Onelye of ther goodnes let them graunte me this to receaue nothyng against the iudgement of my conscience. First with out any con\u2223trauersye / we all agre in this / that a Chrysten ma\u0304 is bounde not only to worshyppe god spirituallye in his hart / but also to testefye the same outwardlye. For as the Lord hath consecratyd our sowle to gether with the body vnto hym selffe / so showlde his glorye ap\u2223peare in both / as S.Paul states: They falsely assume that it is sufficient for a man to maintain the purity of religion inwardly, and that God regards not outward things, so that the mind remains whole. Yet, we do not require a confession of faith from everyone, but a godly man nonetheless endeavors to profess the worship of the only God and Christ that is commended to us in His word. Furthermore, we have not appointed this profession with certain limits, save only that each man (according to the measure of his understanding faculty and as occasion is offered to him) applies himself in some way to sanctify the name of God. Therefore, in this matter, we must deal more with exhortations than with determinate rulers..For as faithful people should not be constrained to any certain rule, yet they favor themselves too much; if they only and slightly use the worship of God, and do not follow it continually and with diligent labor as long as they live. Therefore, let everyone be diligent and constant in informing himself, and let him not leave off until he has specifically persuaded himself that he omits no occasion for glorifying God.\nBut one thing we affirm precisely: those who receive such uses as are notable in manifest ungodliness, do depart from that profession of faith which all Christians owe to their Lord..For seeing that the Lord has instituted ceremonies by which we may be exercised in the sincere worship of him, in practicing the same we testify ourselves to be the worshippers of the living God, even so in using such others who have the appearance either of idolatry or superstition, we dishonor the name of God and defile ourselves. III Reg. xii. For they finally remain undefiled who neither bow their knee to Baal, nor kiss his head, nor swear with their tongue by another name than by the name of the living God. In these things we do not vary. But when we come to discern ungodly practices from such as are good and in accordance with religion, there we vary somewhat: Wherein I grant them this, that some practices therein which either arose from a little superstition or have degenerated into some superstition from their original good, the observing of which were not to be reprehended if it lacked superstition..Those who first lit candles at the Lord's table deviated somewhat from the purity of the gospel. They introduced a ceremony, which, though good in itself, was abolished along with other Jewish practices at the coming of Christ. However, the same affliction of complaisance, though foolish as it may be, is not an offense to God if it does not lead to ungodliness. Other things were well instituted, but through abuse have been corrupted from their truth. I permit the godly to observe these things, provided the abuse does not manifest idolatry. Nevertheless, it would be truly desirable that they were either wholly abolished or else plainly reformed..But because it is not in a private man's hand, let him not refuse to follow the custom received in his church, which custom, by right, he would rather have been taken away or reformed: let him not refuse it, I say, if he is brought to it by necessity: but as long as he may do so without offense, let him refrain from it, so that by his rare use of it, he may declare that he does not greatly approve of it.\n\nHere now I am compelled to dissent from certain learned men, whom I otherwise esteem as fathers, because among this group they count the high mass and certain other such ceremonies: for they consider it to proceed from the supper of the Lord, though it is diversely stained and polluted. And yet they do not deny, but that the opinions which are of it are wicked and against God, such as a godly heart ought to abhor. Nevertheless, they judge that a private man is to be excused, who, while he may not have the supper of the Lord purely ministered to him, does not refuse it, torn and rent as it is..But I cannot esteem it for the supper, though the authors give it that name so much. 3 Kings 14.12 For Jeroboam also wanted the calves which he set up to seem to be instruments of the Jewish religion. And the same thing was indeed done contrary to the Lord's commandment, so that it was no longer lawful to offer there than to sacrifice to the idols of the heathen. Considering therefore that I esteem the mass to be a very abominable thing, which is decorated with the name of the holy supper in no other way than an angel of Satan disguises himself as an angel of light, I cannot see under what pretense a godly man, being enlightened by God's word, may have it in reverence as a pure ceremony of God. 1 Corinthians 11:5 Furthermore, it is manifest that Christ and the holy ministry of his supper are despised there: a devout conscience will not presume to apply to it the promises given to the supper..A man who fears God and is godly does not come merely to partake in the prayers and sacraments with the faithful, but abhors all ungodly acts that are performed and inwardly hates the things he cannot outwardly improve. He avoids idolatry, which refrains from the sacrifices of idols.\n\nThe mass is truly an idol set up in the temple of God. When you are present at it, you stand before the simple and give a very evil example, for they believe you worship whatever abomination is in the mass. I Corinthians x..I will no longer stand in this matter, for Paul to the Corinthians sufficiently declares that he is a partaker of the devil's cup, which although he does it without conscience of superstition, only by outward example, meddles with profane practices; and furthermore, he is guilty of bloodshed because he confirms the error of the ignorant by his example. It is alleged that there is a church among you, whose communion is not utterly to be excluded. This argument is easily dissolved. For the church is taken in various ways. Therefore, according to the diverse estimation of it, we must prudently discern, after what sort the church of yours is to be restored. Indeed, I truly believe that the Catholic Church is scattered abroad in all such places as are kept through the tyranny of the Pope. Romans xi..For seeing that the Apostle testifies that God cannot repent of His calling, as he gathers from the Jews that they shall never depart wholly from the grace of God, who are once received into the everlasting covenant. Even so may we reason now, that among all nations to whomsoever the Lord has appointed the eternal covenant of the Gospel, the power thereof remains still: yes, they have Baptism also a seal of the covenant, which cannot be without effect. For however greatly the multitude itself may have turned to idolatry, yet through the unthankfulness and unfaithfulness of man, the will of the Lord cannot be hindered, but it must forthcome. Therefore we conclude that the Lord has always had and yet has His elect, whose salvation is sealed with such a seal of baptism as is neither vain nor without any doubted strength..And because baptism is a sacrament of the church, the Lord willed that the calling upon his name and some appearance of the ministry should remain there. But as for the church's true beauty, as expressed to us in scripture, I do not know that to be the congregations of the papacy. The church is it whom Christ commanded to obey and listen to: but why? Because it is the pillar and ground of the truth. As for those, they are the nests of errors and heresies, which by all means go about overthrowing the word of God and set up idolatry in place of God's true worship: yes, all kinds of abomination in the place of true godliness. Finally, I judge her to be such a shape of the church as was among the Israelites, after Jeroboam had set up a temple and the calves, contrary to the word of the Lord. 2 Kings 12:1-14..For whatever things were perverted among them, yet for the honor of Circumcision the Lord vouchsafed to grant the people the name of a church. And therefore, by Ezekiel, He called them His children that came from them. But the prophets would not therefore have granted, that any man might worship in Bethel under that pretext because the church was there. Amos\n\nThus you see now how far we agree, and how great the diversity is between us. This do certain and godly men require of a Christian man, as well as I: first, that he serve God with the inward purity of his heart, and then with outward exercises of godliness to testify the worship of the Spirit. This profession we think consists in two parts, in the confession of the faith, and in holy observances. In declaring your faith, we can prescribe you no measure, but that according to your vocation, you seek all opportunities that the name of God may be sanctified by you..But specifically you must labor to have your household well taught in religion. For the Lord, in making you ruler over your children and servants, has not only put you in trust with them that you should govern them in their duties of civility, but also to bring them up in godliness. Regarding the second part, we think as follows: all such ceremonies that contain manifest idolatry or open ungodliness are contrary to the profession of that religion which a godly man is bound to: therefore, the worshipping of images and selling of Masses (that a man should buy them with money) and such other like things, we plainly disallow. And in this, not only ungodly and learned men are against me, but it is also a Christian man's duty to shun those ceremonies which spring from error and covetousness, and saints' holy days, where there is nothing that resembles or is like the holy antiquity of the church; but many things are profane and impure..For the word of God is shamefully and miserably perverted, and there are pray-ers who are either foolish and unworthy or full of blasphemies. Under the same category, we include pardons, brotherhoods or fraternities, holy water, and similar practices, whose beginnings were not allowable, and the abuse (indeed, the very use of them) openly robs God of his honor. Now we must speak of those who approach the communion of Christian fellowship, concerning which my conscience will not allow me to hold the same opinion as those righteous and excellent men. For they judge that men ought not to forsake the communion of a congregation, where the covenant of the Lord remains, and his name is called upon..The council therefore advises that men (especially on Sundays) participate in prayers because the people commonly assemble then with this intent to invoke God. The prayers offered are more pure because they are from the old church. The council also advises men to be present at Mass, as at the Lord's Supper. I cannot allow the outward exercises of religion to be had in such price that the temple dedicated to God be stained with idolatry. Therefore, if you can use the things pertaining to Christ without joining yourself to any wicked and ungodly ceremonies, I will gladly grant it to you. Else, I cannot in any way be brought to give you leave for doing what, in my judgment, is clearly against the profession of a Christian. So then (what will you say), must I not then change my dwelling or else despair? I do not so strictly require this..Despite my desire, I urge you daily to reflect upon your accountability to render worship to God, and consider how far you fall short. This may be your mystery, a captivity only God can amend. Treat Him with your continual prayers, that He may restore liberty to His people and renew His holy city, where pure and sincere sacrifices of praise and thanksgiving may be offered. It is no small scourge of the Lord that you are compelled to serve strange gods. Therefore, do not minimize it with vain consolations nor flatter yourselves in such great affliction. Keep in mind at all times the wretched condition you are in, so that you may earnestly strive to be freed from it. Such a humble mind God will not despise, but either make a way for final deliverance or sustain you through His mercy. Farewell..The Lord bless you and your household. Amen. Praise be to God.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "[October Ihon, Sagittarius, a, \u2767 Term en. \u2767 b, trans. Thom., Capricornus, c, octa. pe. & pau., 17 eclipses, \u25cf The full moon on the IV day at VIII hour XX minute after none, tribulous air and hot. zoe virgin, Aquarius, E, IV oct. pe. & pa., 16 Epiphanies, For I suppose, Rom. VIII, Gos. Be ye therefore, Luke. VI, \u2021, Ribane bys., Piscesces, a, Cirillus bis., b, vii. brethren, Aries, c, transl. be. XV, aries, \u263e The last quarter on the XI day at VI hour IX minute after non, fair & hot. Nabor & felix, Taurus, 8 Epiphanies, But in the col. I Petr. III Go. It came to pass, Luce. v, V. priua et mar., f, \u00b6 Sol in leo, Gemini, g, transl. swyth., Almanack and Pronostication. of Iaspar Lact. Of the year, of our Lord God. M. D. XLIV.]", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "THE HISTO\u2223RIE OF TVVO THE MOSTE NOBLE CAPITAINES OF the worlde, Anniball and Scipio, of theyr dyuers battailes and victories, excedyng profi\u2223table to reade, gathered and translated into Englishe, out of Titus Liuius, and other authou\u2223res, by Anto\u2223nye Cope esquier. \u2767\nANNO. M. D. XLIIII.\nVVHO so euer desireth for to rede\nMarciall prowesse, feactes of chiualrie,\nThat maie hym profite at tyme of nede,\nLette hym in hande take this historie,\nThat sheweth the sleyghtes and policie,\nThe wyly traynes of wyttie Anniball,\nThe crasty disceites, full ofte wherby\nHe gaue his puissaunt ennemies a falle.\n\u00b6 Of woorthie stomacke, and courage valyaunt,\nOf noble herte, and mannely enterprise,\nOf ientlenesse, of mynde sure and constaunt,\nOf gouernaunce prudent, ware, and wyse,\nShall fynde accordynge vnto his diuise\nThis prince Scipio, this myghty Romayne,\nWhiche all fon pleasure euer dydde dispyse,\nJn Continence a lorde and souueraigne.\n\u00b6 Lo thus maie menne playnly here beholde,\nThat wyly wytte, power, guyle, nor policie.Could have Anniball ever held out,\nBut that by Scipio's worthy chivalry,\nHis manhood, virtue, and knightly deeds\nHe was subdued. There is no more to say,\nAnd yet to speak, as truth will verify,\nThere was never a better captain.\nThat all human acts ought to be measured by time,\nMost excellent prince, and my most revered sovereign lord,\nWe are sufficiently taught by nature, by reason, by learning, and by experience. The first is declared by the orderly course of the heavens, and the stars, both fixed and also the movable planets, in the same heavens placed, with their various dispositions: by whose diverse operations, the earth brings forth her fruits of all kinds in due season, which first grow to a ripeness, and then follows the decay of the same. So that all things vary according to the time. Now pleasant summer, then winter withered. Now abundance full of things..In other times, scarcity and reason affirm that one thing's generation is the corruption of another, and nothing can long endure in one state but either increases or is impaired. We have numerous authorities on learning. Among others, Solomon says that all things have their time. He says there is a time for peace and a time for war, a time for mourning and a time for sadness. By experience, it is clear that he who does not take the time in the right moment and accordingly dispose and conduct all his dealings, will bring them no further than the song whose singers keep not their true time. The mutability of time is so variable, it passes away so swiftly, and Truth is called its daughter, while Occasion is its sister..whom the said sage poets (under whose words, as under a veil are hidden many deep mysteries) willing to describe, feign having wings on their feet, to declare thereby their swift passing away. And also they feign their hair, all hanging long down on the front part of their head, the back part being smooth and bare. Repentance, which is nothing so light-footed as the other, whom Occasion leaves behind after her escape from a man, keeps him company. This means that if occasion is not taken, when she offers herself to any man: the party that refuses her offer, shall afterwards, during his life, not cease to think his folly, in suffering her departure. Therefore since it is apparent that obeying time is so necessary, I behold the manifold injuries done to your majesty and to your subjects of this your realm, by your unnatural and unkind enemies on various parties, diverse and many ways, which you have long suffered..And nevertheless, they are daily renewed: it is manifest and evident that your highness is driven to greatness by the sword that, which by force is withheld from you, and with power to avenge wrongs wrought through malice and untruth, unless you should be thought not to regard the honor due to the imperial majesty of such a prince. Where Salomon, in his book entitled Ecclesiastes, upon consideration (as I suppose), of such like matters as this, says: \"There is a time to love, and a time to hate, a time of peace, and a time of war\": which sentence the wise man, endowed by God with wisdom, would never have left us if war had not in some case been both lawful and expedient. Therefore, well considering the time of war to be now at hand, as a thing so much necessary for many considerations, I (for my part) thought that I should do, not only to your highness acceptable service, but also to all noblemen and gentlemen of the realm great pleasure and convenience.. if gatheryng to gyther out of Titus Liuius, and other autours, the lyues, the policies, and the marciall actes of two the moste woorthie capitaynes, of the two moste renoumed empires of the worlde, that is to saie, of Anniball of Carthage, and Scipio of Rome, I woulde brynge the same into our englyshe toung: whereby, besyde the plea\u2223saunt bestowyng of tyme, in the readyng therof, men also may learne bothe to dooe displeasure to theyr ennemies, and to a\u2223uoyde the crafty and daungerous baites, which shall be layde for theim. The one of these capitayns, after many countreis of Spayne brought vnder subiection, to seeke honour, and to exercyse hym selfe, with his men, in feates of warre, passed the terrible mountaines to entre into Italy, through many pe\u2223ryllous streightes and vnknowen passages, there vexyng and spoylyng the countrey with contynuall warre, by the space of xvi. yeres. Duryng whiche tyme he had many noble victories sleyng many Romaine legions with theyr valyant capytaines. The other, that is to wete.Scipio the Roman consul, leaving him with his power in Italy, sailed over into Africa. There, he vanquished many friends of the Carthaginians and, in the end, brought Carthage to such extremity that its princes, with their only refuge gone, called Hannibal back to succor them. In battle fiercely fought, Scipio overcame Hannibal and all his power, forcing him to flee, and made the Carthaginian empire tribute to Rome. One of these commanders was cunning, political, painful, and bold; he wrought great harm on his enemies through subtle schemes. The other was wise, chaste, generous, and valiant; he raised the banner of Rome's fame and honor, which before had been brought low and almost to utter desolation. And as these notable princes, along with many other men of noble hearts, had previously sought honorable renown, Britain and Scotland included, ....And in every one of these more than once or twice achieved without the aid of any foreign prince, the dangerous and strong cities and castles scaled, the power of France overthrown in one day: And about the same time a like victory of the Scots invading this realm, with their king slain in plain field: shall find the triumph thereof much more worthy of glory than any that Livy wrote upon. For it is not unknown that things now are much harder to achieve than they were in those days: the artillery more perilous, the armor more secure, and the castles more strong. In so much that the winning of this city of Ignorance plucked away, and his power suppressed: so that the walls of his den of Rome tremble, beholding your crystal shield of prudence: which conquest I may well call so much more worthy of renown than those of Hercules, by how much the soul of man is to be esteemed above the body..Hercules delivered countries from monsters and tyrants. Your majesty eases your subjects both in body and goods, but primarily in their souls, through true knowledge of God and his most holy word. I wish Lucius to live again, certain that he who took such pains to describe the acts of your inferiors, Annibal and Scipio, would now traverse your mighty magnificence and virtuous enterprises with the loud trumpet of immortal fame and memory. Moreover, the acts of Hercules are most set forth by poets, who (as it is thought), have feigned many things more than the truth was. But of your highness' acts, that:\n\nThe description of Annibal and his first war and victory.\n\nBook I.\n\nChapter I.\n\nOf Annibal's first wars and victory.\n\nChapter II.\n\nAnnibal's warfare.\n\nChapter III.\n\nThe coming of the Roman ambassadors to Annibal and Carthage..Cap. iv.\nHow Sagunt was cruelly conquered.\n\nCap. v.\nHow the Roman ambassadors went to Carthage and then to Spain, and their success.\n\nCap. vi.\nHow Hannibal renewed the war and conducted his army into Gaul, to cross the mountains.\n\nCap. vii.\nHow Hannibal crossed the Rhone River, put the French to flight, refused to fight with the Roman consul, and encouraged his soldiers with what words to cross the mountains.\n\nCap. viii.\nHow and with what labor, pain, and extraordinary effort, Hannibal and his army crossed the high Alps into Italy.\n\nCap. ix.\nHow the armies of Rome and Carthage approached, and the speech that Publius Scipio the consul made to encourage his men to fight.\n\nCap. x.\nWith what examples and words Hannibal exhorted his soldiers to fight valiantly.\n\nCap. xi.\nHow Scipio and Hannibal met by chance and fought together, and how the consul was hurt..Cap. xii. And Annibal's victory over Sempronius, the consul, and how he put the Romans to flight.\n\nCap. xiii. Annibal intending to take a certain place called by the name of,\n\nCap. xiv. How Annibal passed the dangerous ford,\n\nCap. xv. Of the battle of Trasymenus, with the death of the consul Flaminius, and many other Romans.\n\nCap. xvi. How Annibal was defeated by\n\nCap. xvii. Ca. xviii\n\nCap. xix. How\n\nCap. xx. Fabius being at Rome in displeasure, Minutius, master of the horsemen, fights with Annibal and puts him to rout.\n\nCap. xxi. Of Lucius\n\nCap. xxii. Of the perilous battle of\n\nCap. xxii. How Annibal ordered his business after the battle, and how young Scipio behaved himself for the saving of the\n\nCap. xxiii. The oration of the captured prisoners to the senate for their redemption.\n\nCap. xxiv. The sore answer of T. Manlius Torquatus to the prisoners' oration, wherein he dissuaded their redemption.\n\nCap. xxv. How Pacuvius by craft became chief ruler of Capua..Cap. XXVI. The news that Mago brought to Carthage of Hannibal's victories in Italy, and Hanno's oration.\n\nCap. XXVII. The battle between Marcellus and Hannibal before the city of Nola, and Hannibal's wintering in Capua, where he withdrew the hearts and courage of his men from all war.\n\nCap. XXVIII. The long siege and winning of Casilinum, with the death and destruction of the consul Postumius and his host in the wood of Litana by the craft of the French.\n\nCap. XXIX. The victory of the Scipios in Spain.\n\nCap. XXX. The oration of Scipio.\n\nCap. XXXI. Hannibal's exhortation to his soldiers, the battle between him and Marcellus, and the victories of the Scipios in Spain.\n\nCap. XXXII. Quintus Fabius Maximus' oration regarding the election of consuls in that dangerous season.\n\nCap. XXXIII. The battle between Hanno and Gracchus..Cap. XXXII. With the reward and punishment bestowed upon certain bondmen of Gracchus by Scipio.\n\nCap. XXXIV. The cities of Sagunt in Spain and Arpis in Italy were won by the Romans. King Syphax became an ally of the Romans and was defeated in battle by Masinissa.\n\nCap. XXXV. Hannibal, through the treason of Nicus and Philo.\n\nCap. XXXVI. Fulvius Flaccus, the Roman consul, wins the camp of Hannibal, takes a large number of men, and captures a rich prize. Magon kills Titus Gracchus and many Romans through the treachery of Flavius and Laicus.\n\nCap. XXXVII. Centenius.\n\nCap. XXXVIII. The city of Capua\n\nCap. XXXIX. The consuls give battle to aid the citizens.\n\nCap. XL. The oration of Virgil Voleus.\n\nCap. XLI. Marcellus wins the city of Syracuse in Sicily, P. Scipio and C.\n\nCap. XLII. L. Martius is chosen commander of the Roman army. He makes an address to his soldiers and, in one night and a day, defeats two Carthaginian hosts and captures their camps..Cap. xliii.\nThe oration of Scipio to his soldiers in Spain.\n\nCap. xliv.\nThe city of new Carthage in Spain is won by the Romans, with a great prize of gold, silver, and all other necessities for the war.\n\nCap. xlvi.\nThe nobility of Scipio in restoring a fair young virgin undone.\n\nCap. xlix.\nAnnibal slays Cn. Fulvius, with XIII M. Romans, besides Herdonia. Marcellus chases Annibal through Apulia, making many skirmishes with him.\n\nCap. l.\nMarcellus gives battle to Annibal, in which his men are put to flight. He makes them a sharp speech, he renews the battle.\n\nCap. li.\nHow Q. Fabius Maximus recovers from Annibal the city of Tarent.\n\nCap. lii.\nScipio fights with Asdrubal beside Betula..Marcellus, the consul, is slain by an ambush laid by Hannibal, cap. VIII.\n\nMarcellus craftily sends letters to Salapia, sealed with his signet ring, cap. LI.\n\nOf the great battle between Hasdrubal and the consuls, in which Hasdrubal was slain with 60,000 men, besides many others, cap. LIII.\n\nScipio defeats the Carthaginians in various battles, takes Hanno alive, drives Hasdrubal and Mago, with all their power, completely out of Spain, cap. LIII.\n\nM. Livius and C.\n\nScipio and Hasdrubal arrive in Africa on the same day, and are both present, cap. LVI.\n\nMassinissa speaks secretly with Scipio and enters into league with the Romans; Magon saith, cap. LVII.\n\nScipio comes to Rome and is made one of the consuls; he desires to have permission to sail into Africa with an army, cap. LVIII.\n\nThe oration of Fabius, dissuading Scipio from sailing into Africa..And willing him to defend Italy against Hannibal.\n\nCap. lix.\nThe oration of Scipio, in which he answers Fabius.\n\nCap. lx.\nThe complaint of the Locrenses to the Romans about the cruel governance of Q. P.\n\nCap. lxi.\nKing Syphax.\n\nCap. lxii.\nScipio in the night.\n\nCap. lxiii.\nSyphax.\n\nCap. lxiv.\nSyphax is brought to Scipio. Massinissa sends him poison, which she administers without fear.\n\nCap. lxv.\nLelius comes to Rome with King Syphax and other prisoners; Massinissa is made king of Numidia.\n\nCap. lxvi.\nMago is defeated, and\n\nCap. lxvii.\nAnnibal arrives in Africa, demeaning himself before Scipio.\n\nCap. lxviii.\nThe witty oration that Annibal made to Scipio, before the battle between them.\n\nCap. lxix.\nScipio's answer to Annibal's oration, with the battle that ensued between them..After many great and fierce battles between the Romans and Carthaginians, a peace was finally agreed upon for certain years. During this time, Amilcar, then commander of the Carthaginian army, waged war for five years in Africa against the cities and territories adjacent to Carthage. He then crossed the sea with his army into Spain, where he remained for nine years, during which time he marvelously increased and expanded the dominion of Carthage. This Amilcar was the father of Hannibal, who, at his departure, was only nine years old. Yet his heart and courage were such that he did not cease until he had obtained permission from his father with fair and pleasant words to go with him to Spain. At his departure, on a solemn day when his father was sacrificing in the temple,.According to the usage and ceremony, young Hannibal, with his father Amilcar present, placed his hands on the altar of the Temple and swore and avowed that from then on he would become a deadly enemy to the Romans and would direct his malice toward them as soon as he was able. This oath and vow pleased Amilcar well, for his intention was shortly thereafter to move the Carthaginians to war with the Romans. However, his death, along with the tender age of his son Hannibal, stayed that enterprise, and the peace endured between them for eight years longer. During this time, one Asdrubal, who had married Amilcar's daughter, governed the army. He was a man of great wisdom and policy. Through his gentle entertaining of princes and friendly handling of neighbors, he brought many cities under the obedience of Carthage. When the Romans perceived his facile way of making friends, they sent to him, renewing their old alliance..entered into a new league, for the more secure and stable conservation of which, they determined to set measures and boundaries of both their empires. Therefore, they agreed that\n\nthe river of Iberus (which he had disregarded, an act to his great dishonor) should not concern him.\n\nDuring the three-year tenure of this young captain under Asdrubal, it happened that a man from that country (whose master Asdrubal had previously killed) suddenly attacked him and killed him. After his loss, the soldiers of the army, without delay, chose Hannibal to be their governor. He appointed Italy as his province and, intending to wage war against the Romans, thought he would not long stay or deliberate further, lest it might not turn out well for him, as it had for his father and Hasdrubal..Intended to move war against the Saguntines before addressing the issue. And to conceal his intent, he first led his army into the coasts of Olcades, a people of Spain beyond the river Iberus, neighbors to the Saguntines. This was meant to seem that he, by any pretense of war, did not seek to invade the Saguntines, but winning the adjacent countries, he would also take Saguntum with him as it lay in his way, in order with the others. Among these he wanted the city called Carteia, which city, being subdued, the adjacent small towns willingly submitted themselves to be under tribute. This done, he withdrew his army for the winter time to a city in Spain called New Carthage. And with the distribution of large prizes to his soldiers from the plunder obtained, and the well-paying of every man's wages that were behind..He won the hearts of all the host, so that they entirely agreed to wage war on the Vacceians the next summer. These wars were carried out and concluded, and as they returned, not far from the River Tagus, the people of the aforementioned countries assembled together and raised the Carthaginians, by whose help they numbered a hundred thousand. Trusting in their great multitude, they suddenly attacked the Carthaginians. Annibal, perceiving that great power approaching him, avoided battle, and in the night, he secretly conveyed his army.\n\nThe same year that the ambassadors were sent to Rome, Publius Cornelius Scipio and Titus Sempronius Gracchus were consuls. This matter was debated in the Senate house concerning the commonwealth, along with many others. Publius Valerius Flaccus and Quintus Fabius Maximus were chosen as ambassadors to go to Hannibal, with gentle persuasions to withdraw him from wars with the Saguntines, their allies. If they could not achieve this..that they should go to Carthage to Hasdrubal the captain, charging him upon pain of the truce breaking, to cease and take up the wars.\n\nWhile the Romans prepared their legacies and ordered their affairs, Annibal did not delay, approaching with his army and fiercely assaulting the city of Saguntum on three sides. This city was named the richest that was beyond the river Iberus: It stood not passing a mile from the sea; and was in a short space so greatly increased by reason of the commodities of the water, the fruits of the land, and multitude of people, that they exceeded all the cities and countries around them both in number and riches. When Annibal had circumspectly viewed the walls, he found a corner, from which extended a fair plain valley, to which corner he laid siege, raising up certain engines of defense for the safe-guard of his people, until they might approach the walls..And carrying other engineers to give assault and beat down the walls. However, because the fair plain without that corner made that side most endangered: the citizens therefore had built the walls higher on that side than the others. There was also built at that corner a mighty high tower, the strength of which prevented Hannibal from laying siege to the town as he would have done. He, being hot with impatience, gave a sharp assault, and the citizens on the walls were greatly abashed. They not only defended their walls manfully but also courageously issued from the town and assaulted their enemies. Breaking down their munitions and fortifications, they entered the town again, causing as great a loss to their enemies as to their own people. When Hannibal perceived this, he suddenly approached the walls without warning and was struck by a barbed javelin in the thigh..During the battle, when he was severely wounded, he fell to the ground. When his people saw him fall, there was such fear and clamor among them that they completely gave up the assault, allowing the town to remain at peace until their captain was healed. During this time of rest from battle, the citizens did not remain idle. They fortified themselves even more strongly, for they perceived that the assaults would be more fierce and perilous in the future. When Hannibal was cured of his wound, the siege and war became more deadly and terrible than before. The Carthaginians daily increased in number, reaching the number of Cl. M. They used their engines to bring down the walls of Saguntum to the ground in various places, making it seem as if they had won the city at times. But those within, where the walls were lacking, defended it with their strength. And so hope and despair forced both parties to do their utmost.\n\nIn the meantime of this long-continued war.Hannibal received word that Roman legates had arrived. He sent a messenger to show them the peril and uncertainty of passing through dangerous and doubtful battles of strange and wild nations. Hannibal was so engrossed in his business that he could not attend to speak with them or hear their message. The ambassadors, upon hearing this response, departed for Carthage as commanded. Upon perceiving this, Hannibal sent letters to the senate and princes of Carthage, urging them not to show favor to the Romans. As a result, the Roman embassy was rejected at Carthage. When Hanno, a man of great authority, spoke in the senate about the danger and uncertainty of breaking the truce and the potential vengeance that could follow, he persuaded them that it was necessary..Hannibal should be surrendered to the Romans for making peace treaties. After finishing his speech, the entire senate leaned more towards Hannibal's unjust enterprise than to any reasonable arguments against it. Therefore, they informed the Roman ambassadors that Hannibal had acted justly and that the Romans were wrong for taking the side of the Saguntines against Carthage, who were their old allies. While the Romans continued sending their ambassadors back and forth, Hannibal did not cease encouraging his men against their enemies. Sometimes he instilled hope of victory, other times hope of rich prizes. In this way, they were so encouraged and motivated that they thought nothing could resist them. Conversely, the Saguntines were equally diligent in repairing their broken walls..Hannibal, who never ceased, continually devising subtlety and craft, commanded a high tower of timber to be built, which could be moved to every part of the walls at his pleasure. Once finished, he furnished it with crossbows and other ordnance, with which he besieged the defenders from the walls. Then, without delay, he sent five thousand Africans, with pikes and other ordnance, and built a wall around the same, making it a castle or fortress for them within the city. Despite this, the Saguntines, with all their shift, made countermeasures in the town and defended themselves, saving those parts that had not yet been taken. But in a short time they were so beaten that they did not know where to defend. The Saguntines, defending the inward parts of their town, lost more and more of their city daily. Provisions also failed them severely due to the long siege. Again.The expectation of their succors was in vain, because the Romans, their only hope, were so far off. Nevertheless, they were little comforted, as Annibal was suddenly sent for to go against the Oretans and Carpetans, who were raising again and beginning to rebel. However, their war in the meantime seemed no less fierce, due to one Maharbal, Himilco's son, who kept the siege so tightly that it seemed the captain was not absent.\n\nWhen Annibal returned from the Carpetan and Oretan war, the battle began more strongly than before. During this time, two soldiers, one named Alcon, a Saguntine, and the other called Alorcus, a Spaniard, having some hope of peace, determined to move Annibal towards the same. Alcon the Saguntine was brought before Annibal, who showed unto him what they should do..If Alcon intended peace, the conditions seemed unreasonable to him. Thinking the Saguntines would never agree, he remained and refused to return to his city, declaring himself worthy to die under such conditions. Alorcus, a soldier of Hannibal and an old friend to the Saguntines, assuming their minds might be persuaded to accept the peace terms, seeing their walls so weak and their town so easily winnable, promised to reveal the terms to them. He delivered his weapon to the captains of their enemies and was brought to the Pretor Saguntine, then into the senate. When the multitude of the commons was slightly withdrawn, he began his oration:\n\nIf your citizen and messenger Alcon, who came to Hannibal to seek peace,.I had likewise received from him the conditions of the same. My coming now would have been in vain if he had done so. I would not have come to you at this time as Annibal's advocate or as a fugitive. But since he, either through his own fault or yours, tarries with your enemies (so that you may not be ignorant that certain conditions are offered for peace and safety), I have come to you: and first, I would persuade you that for your own wellbeing and no other reason, I speak these words to you. For as long as you were able, with your own power, to make resistance, or trusted in having succor from the Romans, I never mentioned peace to you. Now, seeing there is no hope of succor from the Romans, and your own strength and walls fail you..I am unable to resist any longer; I bring to you peace, more necessary than righteous or just. If, as Hannibal being conquered, sends it, and you, as the subdued people, will receive it. For you must consider, that you, being conquered, must receive from the conqueror whatever reward he will give you of his goodness. The conditions of peace are as follows: He will take the city (which he has broken for the most part, and almost won) from you. He will leave to you the fields, and also assign a place where you shall build a new city. He commands your gold, silver, and other goods, public and private, to be brought to him. He is content to suffer yourselves, your wives and children to pass in safe guard, if you go out of the city unarmed, taking with you only double apparel for your bodies. These things your victorious enemy Hannibal commands you.. the whyche your sorowfull chaunce and fortune dothe perswade you to accepte. Truely I doubt not, whan ye haue accomplyshed all these his requestes, but that some of these conditions shalbe remytted vnto you. I thynke better, you shulde rather suffer these iniuries, than your selues to be slayne, your wyues and chyldren taken & violently led away before your faces, by the extreme lawes of warre.\nVhan Alorcus hadde ended his oration, the chiefe rulers of the citie departed sodaynely from the reste of the multitude, and gathered all theyr golde and syluer frome the publyke and priuate places, into the market place: and before any answere was gyuen vnto Alorcus, towchynge his message, they caste it all into a fyre, that was quyckly made for the same purpose, and many cast them selfe headlonge after. Whan the feare the trembling and the qua\u2223kyng for this busynes had passed through the citie, annother rumour was afterward heard. A towre of the citie, that had longe tyme be brused and shaken.Anniball fell down to the earth. At this place, a company of Carthaginians entered. Annibal, not having time to deliberate long, entered the town with great violence. The inhabitants committed indiscriminate slaughter, raising the question of who should be spared. Should those who were enclosed with their wives and children have their houses burned over them, or those who were well-armed refuse to end the war except by death? The city was taken with great prayer. Much valuable household goods were sent to Carthage. Some write that the war began eight months earlier, and the city was won then. Annibal, during this time, returned to new Carthage for the winter. During this time, the ambassadors who went to Carthage brought word to Rome that the Saguntines had been overcome and destroyed, and their city taken. These tidings, heard and known to be true..The Romans brought together great sorrow and grief on account of the pitiful loss of their friends and the shame of not having supported them in a timely manner. This elicited great displeasure towards the Carthaginians and fear for the loss of their own country and possessions, as if the entire power of their enemies were present. In this state of mind, they were more inclined to quake and tremble than to take counsel. For there was no enemy more cruel or more fiercely engaged in war than they. Nor were their citizens ever more reluctant to engage in warfare than at that time. After long lamenting this unfortunate turn of events, they prepared all necessary things for the wars. Some were sent to France, some to Africa, and likewise to all other places where they were at war. All the aforementioned preparations were put in good order..Quintus Fabius, Marcus Livius, Lucius Aemilius, Caius Lucinius, and Quintus Bebius were sent to Africa to investigate if Hannibal had destroyed the city of Saguntum with the consent of the Carthaginian public council or not. If they granted and defended this, the Romans would declare their intention to avenge their wrongs in battle. After the Romans arrived in Carthage and Quintus Fabius had questioned the Carthaginian senators in the senate according to his command, a Carthaginian prince answered as follows:\n\nRomans, your first demand (when you required Hannibal to be handed over to you as one who had besieged Saguntum of his own accord without our council) was void and had no effect. How then should this your cruel demand take place, where you require us to confess the transgression and make amends for it? I think it ought not to be inquired..Whether Sagunt was destroyed by our public or private council, and whether it was done rightfully or wrongfully. For your question and consideration, regarding our citizen: was he the one who initiated the siege and battle, or was it our accord? Our dispute is, whether it could have been done with the truce in effect, or not. Therefore, it must be determined: what rulers may do by the common council, and what of their own will. You must understand, that the truce taken between us was given by Lucius, who was then your consul at that time. In this truce, it was contained that both our friends should be spared, with no mention being made of the Saguntines.\n\nWhen the Roman ambassadors had proposed the war as commanded, they went from there into Spain with fair entreaties to win and allure the chief cities thereof to their favor, and to turn from the Carthaginians. First, they came to Bargusia, who received them gently..Because they were wary of being under the dominion of Carthage, they stirred up many people with a desire for new wars. From thence they came to the Volscians: whose wise and quick answer, known through Spain, turned the remainder of the people from the friendship of the Romans. The eldest of them in council answered:\n\n\"Romans, how can you shamefully require us to accept your friendship before the Carthaginians', when they who did this (the Saguntines) betrayed you more cruelly than their enemies destroyed? Therefore, I would advise you to seek your friends where the destruction of Sagunt is not known. For the destruction of Sagunt was a heavy and pitiful thing for the Spaniards: so is the same a great warning and teaching, that no man should trust to the promise and friendship of the Romans.\"\n\nWith this answer, they were commanded to depart from the Volscians shortly..They could not get any better friendship with any of Spain's council. After they had in vain traveled through Spain, they came into France. There, when they had before the nobles and great multitude of the people, who magnified and extolled the renown and power of the Romans, they desired that the Carthaginians should have no way through France to lead their army into Italy. This request caused such laughter among them that the youth could scarcely be calmed down by the ancient men and rulers. Their desire was thought very foolish and unreasonable, that the Frenchmen should not allow the Carthaginians to lead their army through France, but should instead turn the war upon themselves and risk their country being destroyed. When the commotion subsided, an answer was given that the Romans were not at that time so friendly towards them, nor the Carthaginians so great foes, that they would either side with one or the other..After Saguntum was won, Annibal (as previously stated) went to new Carthage for the winter.\n\nAfter Saguntum had been taken, Annibal (as previously mentioned) went to new Carthage for the winter..And hearing what was done and said both at Rome and Carthage, and being not only the captain of the wars but also their chief cause, he partitioned and divided the remainder of the prey, and thinking to lose no more time, called the Spanish soldiers together. Exhorting them to war, he said as follows:\n\nI suppose that you, my friends, know that Spain is peaceful and at rest. Either we must finish the warfare and send our soldiers home, or else begin wars with some other nation. If we seek renown and victory in other countries, our own nation will not only flourish in goods, tranquility, and peace at home, but also enjoy the riches and spoils of our conquest. Therefore, seeing that you must travel far from home, and it is uncertain when you will return again to see your houses and those whom you love, if any of you wish to go see his friends, I shall give him provisions for a time. But I warn you all..That you be here again with me at the spring of the year, at which time I intend to begin the wars, by God's favor, with great hope of winning and praise. Every man was glad of the liberty that Hannibal of his free will had given them, to go see their countries and friends. The rest, having rested all winter, made them strong and lusty in their bodies and courageous to endure the labors and pains that were to come. And at the beginning of the year they assembled together, as it was commanded.\n\nWhen Hannibal had taken the musters of all nations that came to aid him, he departing from Gades fulfilled his vow to Hercules: and bound himself with new vows, if his other enterprises prospered. Wherefore, providing both to withstand invasions and to invade by war, lest while he journeyed by land through Spain and France towards Italy, he should leave Africa open and naked to the Romans from Sicily..He determined to leave strong garrisons in all places. For this reason, he sent for a band of Africans, namely those who use darts and were lightly armed. The number of Africans he kept in Spain, and then sent a great number of Spaniards into Africa to keep that country, intending that they, each being far from their countries and friends, would act as good soldiers and stick together, defending each other's country as pledges. After he had ordered and assigned strong garrisons to every part and region, as to Carthage, Spain, and Africa, removing his army from Gades to new Carthage, he led them from there to the river Iberus and to the sea coast. There it was said he saw in his sleep a young man of a heavenly shape, who said he was sent from Jupiter to Hannibal, to conduct him into Italy, showing him beforehand the destruction of Italy. He should proceed in his journey..He searched no further? The destinies were hidden and secret. After seeing and hearing these things, he led his host across the river Iberus, dividing it into three parts. He sent divers of his friends before him to win over the French with gifts, and also to scout the mountain passes. He took 80 and 10,000 foot soldiers and 12,000 horsemen across the aforementioned river Iberus. Then he subdued various towns and domains in the area, which lay at the foot of the Mount Pyrenees, and there he appointed Hanno with 10,000 foot soldiers and 1,000 horsemen to remain and guard the passes and straits between France and Spain. When they approached the aforementioned high and dangerous mountains, and it was publicly known that war had been declared against the Romans, three thousand Carpetanes foot soldiers suddenly departed from the host, and sought him out; not out of fear of the war..But for the long journey and perilous passage over the mountains, almost impossible to be passed. Annibal, seeing he could not change their minds and that it was doubtful to keep them by force, lest it stir the fierce minds of the remainder and make them weary, sent after about seven M. more, supposed to be weary of the warfare: thus Annibal, either with fear or money, won over the countries as he went, brought his host to a field of the Volscians, a strong kind of people, who inhabited on both sides the river Rodanus. Doubtful of the Carthaginian power and mistrusting their own strength, they conveyed all that they had over the river, and kept the part nearest to it, as a monument or defense to them: the remainder of the inhabitants.Those who remained (because they were glad to ride through the country of such a large number of men at arms) were content to be retained by Hannibal for rewards to build and make ships, to cross over the river: thus, in a short time, they had acquired and built a great navy and many small cogs. The French began to fashion boats, hewing trees and making them hollow, according to the right fashion. And then the soldiers themselves, both for the abundance of timber and also the ease of the craft, every man hewed his tree and made a boat to carry himself and his belongings over. When all was ready to cross over, the great company of enemies on horseback and others, with great shouting and singing, said:\n\nWhan he had with these exhortations encouraged them, the next day Hannibal removed from the Rhone and took his way through the middle of France, not because that was his next way..But he would not meet the Romans before coming into Italy. Therefore, he led his host further from the sea and brought it into a small island. The inhabitants were called Allobroges, a people renowned in France for their honor and wealth. Among them was great discord due to two brothers who contended for the land. When Hannibal entered the said land, the determination of the contention was committed entirely to him. He quickly settled and established the elder brother in possession of the inheritance. The said land then aided him with men, provisions, clothes, and other necessities to defend against the cold of the mountains, and he departed to go to the mountains. He did not follow the right way but held to the left hand style without interruption until he came to a river called the Drurenta. This was the most dangerous river to cross in all of France. Despite the fact that the water was swift and of great strength..After Hannibal came from Druentia, most parts of his journey were through plain fields and valleys, allowed by the Frenchmen who inhabited there. Once he perceived from the Frenchmen, who knew almost their language, that the best passages were guarded during the daytime, and that each of them would return to their cottages or houses at night, the next morning he climbed the hills, feigning flight. This made every place where the army would pass in the morning almost desperate. Perceiving their great discouragement, Hannibal went before them.\n\nAt Hannibal's coming to those parties, he found much to his purpose: the Taurines and Insubres warring against each other. However, he could not arm his host to help one side, for their bodies were weary of labor..Their clothes so foul and filthy, some desired to rest after their travel, some sought for victuals after their hunger, some tarried to change their apparel and make clean their garments; they were so sore handled in passing the mountains. Which thing P. Cornelius Scipio, the consul, perceived well, and that caused him to make the more speed with his army to the river of Padus, that he might fight with them before they were refreshed from their great labor, or could have time to furnish their army. Scipio had received from Manlius and Attilius an army of new soldiers, not much experienced in wars, and such as were strangers to him. When he had come to Placentia, Hannibal was removed and had taken and destroyed the chief city of the Taurines, because they would not willingly yield it; and had won over to his alliance all the dwellers about Padus, had not the coming of the consul frightened them. By that time that Hannibal was a little removed from the Taurines, the two armies were almost met..And the captains, neither of whom was known to the other, were struck with a certain admiration for one another. For Hannibal, on account of the taking of Saguntum, feared the Romans; and he supposed Scipio to be of no less fame and worthiness, since he had been chosen by the Romans to be captain against him. Then Scipio crossed the Padus and set up camp by a river called the Ticinus. Before he would give battle there, to exhort and encourage his men, he began this speech to them:\n\nIf I had the same army that I had in France with me, I would not speak to you as I intend to now. For what need would it be to stir and encourage those horsemen, who so valiantly overthrew their enemies at the river Rhone; or those legions, with whom I followed this fleeing enemy? However, because that host was sent by the Roman Senate into Spain, there to make war under my brother Publius Cornelius Scipio..To take on the role of consultant and captain against Hannibal and the Carthaginians, I willingly assumed this war. A new captain should use few words to soldiers. However, I do not want you to be ignorant about this kind of war, and not know with whom you will fight. You should understand that with these enemies, you will have a fight against those whom you subdued both on land and sea in your last wars, forcing them to serve for twenty years. From them, you also won Sardinia and Sicilia as war prizes. Therefore, in this battle, you must have the same hearts and minds as those of conquerors, and in your enemies must be such hearts as belong to those overcome. They do not now give battle because of their own hardiness and courage, but because they cannot choose otherwise, unless you think that they, having their entire army fresh and lusty, withdrew and dared not encounter us in battle beyond the mountains..And why they lost both parts, horsemen and footmen, in passing over the same mountains: should have now more hope and trust than before. And those few that are left of them, have lost both hearts and strength: so that they are now rather images, yes rather shadows of men, than men in reality, being clung together with hunger and cold, faint and feeble among the rocky hills. Besides this, their veins and sinews have shrunk together with the cold of the snow, their limbs withered with frost and ice, their harnesses shaken, rusty, and broken, their horses feeble and lame. With these enemies you must fight, you will find they are the rearguards of your enemies, not your enemies themselves. And I fear nothing more than before, than you shall fight with your own foot soldiers: it will be thought, that the mountains have first overcome them, and taken the honor from us. But perhaps it is necessary and fitting, that the gods without human help, and without battle, should overcome them..Those who break truces are the ones we, the violated and deceived, should next confront, after God's ministers have brought them to utter confusion. Some of you may suppose that I speak these words proudly and haughtily, only for your exhortation and comfort, and that I would think otherwise of myself: therefore, you should understand that I was sent to Spain to my own province, whether I was now joining my host, where I would have enjoyed both the fellowship and counsel of my brother in all perils and jeopardies, and would have fought rather with Hasdrubal, who was less powerful, than with Hannibal. Notwithstanding, when I arrived with my ships beyond the coast of France, I heard great rumors of Hannibal, and seeing a certain horsemen beforehand, I pitched my tents at Rhodanus. And there, my company overthrew and put to flight those..With whom did I encounter in battle? Since I couldn't overtake my enemy with footmen, who fled before me, I returned to my ships and sailed around as quickly as possible to meet him in front of the mountains. My intent was to give him battle and determine if there were other Carthaginians present, born there or not, within the past twenty years. If these were of the kind that fought at the Battle of Egates, I remember well that they were sold for eighteen denarii each to those who wanted to buy them. I also wish to prove whether this Hannibal is the follower of Hercules on his journey, as he claims, or a tribune, stipendiary, and servant to the Roman people, left by his father. We must display the bands of truce, written with his father Amilcar's hand. Who, being commanded by our captain,.Withdrawing his garrison from the city of Eryx, the Carthaginians, lamenting and frowning, received the severe laws made against them, having agreed with the Romans to depart from Sicily and pay tribute. Soldiers, I would have you fight not only with the good courage you are accustomed against other enemies, but also with such indignation and displeasure, as if you saw your servants armed to fight against you. We might, if we had wished, when they were enclosed at Eryx, have destroyed them with very hunger (the harshest and most painful punishment among men). We might have spared no efforts.\n\nWhile Scipio the consul exhorted the Romans in this manner, Hannibal first encouraged his men with rewards before he exhorted them with words. He disposed his army in a compact formation, as if to observe a battle, and then brought the mountain infantry into the midst of them. When they had all desired armor and battle:. he caused lottes for them to be caste, and accordyng to the lotte losed a great number of them, who with leapyng and skypping after theyr maner, euery of them shortely toke his armour, beinge as ioyfull and glad to dye with honour, as to lyue with shame and in capti\n\u00b6 If ye haue any mynde or remembrance of the example of the strangers fortune not longe passed, ye shuld haue the same euen nowe, in wayinge your owne fortune and chaunce. We haue ouercome in battayle those our captiues. Wherfore ye must thynke, that all these your prisoners, nowe shewed be\u2223fore you, were not shewed as a spectakle for you to beholde, But as a certayn resemblance of your owne chaunce and con\u2223dition, in case ye be nowe ouercome and taken? And I can not tell, whether fortune hath gyuen greatter bandes, and more vrgent necessitie to you.If the problems listed below are extremely rampant in the text, the following is the cleaned text:\n\nYou are surrounded on both right and left by two seas, with no ships to escape. The waters of the Padus are more violent than the Rhodanus river, and mountains loom behind us, which you passed with great pain and peril. Therefore, loving soldiers, you must either overcome your enemies in the first encounter or be slain. And the very fortune that has brought you now into such necessity, forcing you to fight or die, will reward you greatly if you subdue your enemies. If we should recover Sicilia and Sardinia, which were won from our forefathers, it might be considered a sufficient reward. But in case we succeed now in gaining whatever the Romans have acquired through many victories and triumphs, and all the dominions they now possess, will be ours..With the princes, lords, and rulers, win this rich prize with God's favor and help. Arm yourself and proceed boldly. You have long enough hunted beasts on the wide and large mountains of Lusitania and Celtiberia, endured hardships and perils. Now it is time to receive your rich rewards proportionally for your great labors, undertaking this great journey, crossing over so many mountains and rivers, and encountering various armed peoples. Here fortune has given you an end to your travels: Here fortune will reward you according to the costs and charges you have incurred. Nor should you suppose the victory to be as hard as the battle is famed. Often a small host has made a great and doubtful battle: against noble people, yes, and kings have been unexpectedly overcome. For take away the terrible sound of the name of Rome, and what are they compared to you? Your great wars these twenty years.With your manhood and good fortune, I speak not of that: I will only remember things of late. You have come hither from the pillars of Hercules, from the Ocean sea, from the farthest part of the world, passing through and conquering so many fierce and cruel nations of Spain and France. You shall now fight with young and untaught soldiers, recently beaten and overcome by the French, and as yet unknown to their captain, and he to them. Shall I, who was born and raised in the noble house of my father, who has conquered not only the people of the mountains but also all the passes, which is much more, compare myself with this weak captain of fourteen years old, wandering from host to host? To whom, if a man would show the army of Carthage and the army of the Romans together, he cannot tell which host he governs, but only by the banners and badges. Surely, worthy warriors, I esteem this not little..At that time you extolled and lauded me, and thought me worthy of gifts and promotion. Now I shall be more like a father than a captain, before you all enter into battle against these people, neither knowing us nor any of them knowing other. Wherever I cast my eyes, I see nothing among you but hardiness and strength, the most ancient and famous foot soldiers, the most noble armed and unarmed horsemen, and you, the most faithful and hardy Carthaginians, shall both fight for your country and in a just and righteous cause. We bring war and banners displayed into Italy, noisy to the Romans: And so much more boldly we may fight, inasmuch as the hope and courage of those who invade is stronger than theirs who only defend. Besides all this, their wrong and unworthy deceit towards us, both kindles and encourages our minds. For first, being captain, I was required.And all you who were present at the destruction of Sagunt were likewise required to be delivered to the Romans to be put to death. This most cruel and proud nation does everything according to its own brain and judgment: they will determine with whom we shall have war or peace. All things that they do, they think just. They will appoint hills and floods as boundaries and seas, which we may not pass, yet they will not observe the places and terms which they have set for themselves. Thou shalt not (say they), pass the Ebro, lest thou make an alliance with the Saguntines; Sagunt is at the Ebro: Therefore you shall not move thither from your appointed place. They consider it but a little to have taken from us our most ancient provinces, Sardinia and Sicily, but they will have Spain also. And if they win that, then they will have Africa. I may well say Africa also, For they have sent two consuls this year, one to Africa..And there is nothing left for us but to enter Spain. There is nothing more for us, except that we must win back with the sword. If fear compels them, like cowards, to flee from us here, they have enough places to receive them; they know the countries and ways by which to escape. It behooves you to act like valiant men, and setting all at six and seven, either to conquer or else, if fortune frowns, rather manfully to die in battle than to be slain in flight. If this that I have said is firmly fixed in your minds, I tell you for certain, you have victory ready.\n\nWhen these exhortations had roused the warriors on both sides and stirred them to battle, the Romans pitched their tents. But in a while, the Roman infantry retreated back to their battle line, where, mingling with the horsemen, they caused great confusion. But when the Numidian horsemen, who were on the wings, came upon them as well,.In this conflict, the consul Scipio was severely wounded and carried out of the field by his horsemen to their discomfort. The night following, the Romans, making as little noise as possible so their enemies would have no knowledge, retreated from Ticinus to Padus, before Annibal knew they had departed. Mago and the Spanish infantry quickly swam across the water, while Annibal crossed over his host by the higher part of the river with great speed. Within a few days, he came and pitched before Placentia, and on the morrow, he arrayed his host and was ready to give battle. The night following, due to a sedition that arose in the Roman army, many Frenchmen were slain among those who had come to raid, resulting in the loss of 2,000 infantrymen and 200 horsemen of the Frenchmen..Slinging past the watchmen at the gates, Fled to Hannibal, whom he gently entertained and kept with hopes of exceeding great rewards. Every man was sent home to his own city, thereby alluring and turning the minds of the common people of their country towards him. Scipio, interpreting this slaughter as a sign that all the Frenchmen would abandon him, and that they, touched by this cruel deed, had fallen into a madness and would run to Harenas, notwithstanding his wound which grieved him sore, yet quietly in the nighttime, he removed his host to the River Trebia, and pitched in higher places and on little hills for cavalry. Hannibal, having knowledge of this, first sent certain Numidians after, and then all the cavalry: which would have put the rearguard to great trouble had not the Numidians, for their greed for plunder, turned to the empty tents of the Romans..In which sea son they escaped. During this time, Sempronius, the other consul, was going to Sicily with his army. But in his journey, he received letters from the senate about the entry of the Carthaginians into Italy, requiring him to aid the other consul as soon as he could. When he learned this, he placed garrisons in various places to defend the provinces and came himself with a strong force into Italy to protect the coasts. Thus, when the two consuls were united, all the power of Rome was assembled against Hannibal. Notwithstanding, the one consul, being older, prepared for battle hastily. Hannibal, although he thought nothing would be done unexpectedly since the two consuls were united, and that the war would be cruel and strong, still did not entirely trust good fortune, because of his first battle. He was also more eager and intent on doing battle while he thought the soldiers were his enemies were young and raw in the wars..While one of the best consuls was still not whole from his wounds, and while the hearts of the Frenchmen in his army, of whom he then had a great number, were strong and hardy, whose courage he thought and knew well would rather diminish than increase when brought any further from their own country, he sent certain Frenchmen abroad as spies. They showed him that the Romans were ready to fight. Then Hannibal went to scout and prepare a position. In the midst between the two armies, where the field should be, was a marshy area with great and high banks set about with the reeds of the fens, which almost covered the entire ground, with young willows and shrubs, and also with high bushes and thorns: which, when he had searched and explored it to be a place obscure and dark enough to hide an ambush of horsemen in, he said to his brother Mago: You shall guard this place..And thou shalt choose unto the one thousand of horsemen, and one thousand of footmen, from the best of my army, to lie here in these covered places: and when the time requires, do as I will show you what pertains to that. Be sure, that you shall have enemies deceived in these feats of war. When Magon had M horsemen and M footmen delivered to him, Hannibal commanded the Numidian horsemen, the next morning, to cross the water of Trebia, and ride up and down before the gates of his enemies' camp: and when they had castingly and throwing into their tents and stations, provoked them to issue out to battle, alluring them to pursue after, so that they should little by little recede back again over the said river. The remainder of the captains he commanded, that they should cause all their men to dine and refresh themselves, and after to be ready, against they should be called to the battle. Sempronius bearing the rumor of the Numidians..The army, eager for battle, brought all their forces to the river. The enemy retreated, as planned by Hannibal. The weather was extremely cold, and it was snowing heavily. The soldiers had taken no sustenance beforehand and had made no provisions to keep warm from the cold frost and snow. But in their haste, following the Numidians, their cunning enemies who had fled before them, entered the river. The water had risen that night due to the snow, reaching their chests. When they emerged from the water, their bodies were so stiff from the cold that they could scarcely keep their armor on. Additionally, around midday, they began to falter from hunger. In the meantime, Hannibal ordered great fires to be lit before his soldiers' tents, so that each man could warm himself, and to put oil in their boots, which would make their joints and limbs more supple. When they learned that their enemies had crossed the river.Every man, being lusty in body and heart, took his weapon and went to battle. Hannibal ordered his battles carefully. First, he set forth his throwers of darts, who were called Balearic slingers, then his light infantrymen, numbering eight thousand. After them, he deployed the other infantrymen. He also assigned ten thousand horsemen to the two wings, in whom lay the great strength of his battle, and into these wings he put his elephants, placing them cunningly before the fight of his enemies' horses, which were not accustomed to them. So, for the strangeness of the sight and the unfamiliar smell, they scattered abroad, and then the battle was maintained by the infantrymen for a while. But with the rain mixed with snow, and with the intolerable cold, the beasts, elephants, and men, were almost perished. The river Trebia caused them to turn back from the pursuit of the Romans. So, almost dead from cold, they came to their camp..With very small joy of their victory. The next night, Scipio conveyed his host across the river of Trebia, and so to Placentia, unknown to the Carthaginians: who, due to the violent storm of rain that fell that night, could not hear the removal; or else, because of their wounds and weariness of labor, feigned ignorance and took no heed of it. Thus, the Romans were conveyed peacefully to Placentia, and from thence they passed over Padus to Cremona. When this was learned at Rome, such great fear arose among them as if their enemies had already come with banners displayed before the gates of Rome: Neither did they have hope of any further succors, by which they might defend their enemies from their gates and walls: One consul being overcome at Ticinus; and the other called from Sicily to help him; and now both being overcome, and their two armies. What other commanders.What other legions did they have to withstand them? When Sempronius by chance escaped the great danger of his enemies, he returned to Rome, where the new consuls, Cneius Servilius and C. Flaminius, were chosen. After this was done, he went to Placentia, intending to spend the winter quietly in that place. However, the Romans were not as peaceful as the winter season. The Numidians and other hosts of Hannibal were encamped and strongly fortified near Placentia. Hannibal came with his horsemen and such as were lightly armed, intending to win it by assault. When Hannibal saw that the battle had subsided and the Romans began to retreat from his camp, he set his horsemen, some on the right hand and some on the left, and himself with the foot soldiers came after from the camp, giving them a strong battle..While these events were taking place in Italy, Cornelius Scipio, with his army, brought all the territories from Lusitania to the river Iberus under Roman obedience, both through force and through friendship and old alliances. The fame of his gentle conquering of people also won over the inhabitants of the mountains and wild nations as his assured friends. They were all ready with their armor and supplies to aid the Romans to the best of their abilities. Hanno, whom Hannibal had left for the defense of these regions, upon learning of Scipio's actions and fearing that he might be displaced from possession of the entire country, prepared to fight him before the matter was settled. Scipio, knowing that if he delayed,\n\n(Note: The text appears to be in Early Modern English and is largely readable. No significant cleaning is required.).He should have dealt with him and Hasdrubal, both left for the defense of the country, but it was better for him to meet with them and their hosts separately rather than face both armies together. Therefore, he made haste to meet first with Hannibal and his company. In this battle, five thousand Carthaginians were killed, and two million taken, along with their captain Hannibal, and all their tents, as well as a certain town near the camp called Stissus. Hasdrubal, before he heard of their defeat, left many negligent persons behind.\n\nAs soon as the spring of the year appeared, Annibal departed from the place where he had wintered because it was said that Flaminius the consul had come to Aretium. Despite there being an easier and better way, he took the next way over the great marshy fen, where at that time the river Arnus had overflowed higher than in past times..He commanded the Spaniards with the Africans, and most of the old soldiers with their gear to go first, lest they be forced to stay and their supplies be wanting. Next, he stationed the Frenchmen, as he had least trust in that host, behind them. Lastly, he ordered the horsemen to come, giving charge to Mago with some of the best Numidians, to bring up the army, especially the Frenchmen, lest other weariness or fear of the long journey cause them to stay or slip away, as they are very faint and fearful people in such endeavors. The first company, wallowing in the thick mud and deep waters, scarcely saved themselves from drowning, following their standards and guides. The Frenchmen who followed could neither save themselves from falling, nor when they were down, rise again, nor could their hearts comfort their bodies..Some could not find comfort in their hearts; some dragged their weary limbs after them. Others, where they once fell, were compelled to die as their hearts were overwhelmed by weariness. The watch they endured for four days and three nights, without any sleep, was the primary cause of their confusion. When they could not find a dry place to rest their weary bodies, the water covering the entire earth, they piled their belongings and baggage in the water, one on top of the other, and rested there, saving themselves. The heaps of dead cattle, which were dead along the way, served as beds for many who were faint and weak, providing them with some relief for a little while. Hannibal himself, with sore eyes due to the extreme seasonal changes that alternated between heat and cold, was carried on an elephant (the only one remaining) because he needed to be high above the water. Yet, despite his great watch and cold, he endured..And because the fenny air was noisy to his head, and there was no place or time to heal him, he lost one of his eyes. Once he had passed the fens, suffering great losses in men and beasts, as soon as he reached dry ground, he pitched his camp. Having certain knowledge from his spies that the Roman host was at Aretium, a pleasant and fertile country in all of Italy.\n\nThe consul was then fierce and cruel, for the joy and pride of his new office. He not only little feared the law and dignity of the fathers of the senate, but also he wanted the fear of the immortal gods. Fortune had nourished his foolish boldness with prosperous success, both in civil business and affairs at home, as well as in certain foreign battles: so that it appeared that he went about everything cruelly and over hastily: neither consulting with the gods, nor with men. And the more ready he was to follow his own folly..Annihilbus was most provoking and determined to stir up Hassdrubal, leaving his enemies on the left behind. He went towards Fessula with the intention of destroying the fields of Hetruria, showing the consul the greatest waste, destruction, and plundering of his friends as he could, intending to provoke him to battle. Flaminius, by nature restless, was so even when his enemy would have remained quiet and at rest. But when he saw the goods of his friends being carried away and his neighbors borderlands before his face, thinking it a dishonor to him to see Annibal wandering through the midst of Italy, taking pleasure without any resistance, he determined immediately to give battle, although many of his men advised him to delay the coming of his fellow consul, so that they could join their counsels and armies together..Proceed against Annibal and, in the meantime, use horsemen and lightly armed footmen to prevent him from robbing and destroying the country. But Annibal, disregarding the warning given to him, angrily left the council house and quickly ordered the banners and standards to be displayed. He mounted his horse, but it suddenly fell, throwing the consul to the ground. This unfortunate beginning caused those present to greatly fear the outcome.\n\nAnnibal, in the meantime, destroyed and wasted the fields between the city of Cortona and Lake Trasimene, believing that the hearts of his enemies would be moved to avenge the injuries of their friends sooner. They came to a place suitable for treason and deceit..Whereas the great lake or fen of Trasimenus nearly joined the hills of Corinth, there was only one narrow way to enter there. But afterward, the fields became a little broader and larger. Over this plain, the hills rose of great height. In the same fair and open place, Hannibal encamped, where he remained with the Africans and Spaniards alone. The rest of the light army remained in the rear. He positioned the horsemen near the mouth of the narrow entrance, where the hills could secretly cover and hide them. Commanding that as soon as the Romans had passed the straits, the horsemen should appear at their backs, so that they would be enclosed and hemmed in on all sides, having no way to escape, due to the hills and the great lake.\n\nFlaminius followed his enemies and reached the lake by the setting of the sun. The next day, early in the morning,.When it was scarcely daylight, he and his host were passed the straits. And when his people began to stray abroad into the larger field, they saw all the place before them occupied by their enemies. And then they perceived treason both behind them and over their heads. When Hannibal, knowing that his enemies were enclosed by the lake and hills on one side, which he desired, and also surrounded by his army on the other side, gave a sign to his men suddenly to invade their enemies. His command was executed with all diligence, and they rushed down from the hill and assaulted the Romans on all sides. One thing greatly amazed the Romans by the sudden and strange change: from the broad lake arose a mist thicker and darker than the hills in appearance, which obstructed their sight and true knowledge of their enemies' invasion. The noise of the sudden affray arose among them..Before they perceived themselves betrayed and hemmed in, and the battle was begun on both sides, before they could be put in good array or take on their armor and draw their swords.\n\nThe Consul Flaminius, when all his people were thus oppressed with fear, he himself, as a man of great courage and little afraid, ordered his troubled company and set them in order as well as the time and place would serve him, still exhorting them by all means he could, to abide and to fight, showing them that it profited them not to pray and call on their gods, or to make vows for their deliverance: There was now no way for them to escape but by strength and hardiness, there was no way to be made but with the sword: and the less fear they took, the less jeopardy and peril they would be in. But the noise was so great that the words and counsel of their captain could not be heard, and they were so dismayed..They scarcely knew their standards and places to repair to. They had scant heart to draw their weapons; their armor was more of a burden than a defense. They could hear much noise and clamor from those who were wounded, but little could they see. Some fled and, in fleeing, happened to fall into companies of Romans who fought earnestly, and were stayed from further fleeing. Some were coming towards the battle, and by the discomfiture of such as they met, who fled away, were discouraged and fled also. But at last, when they perceived no way to escape, they fell earnestly to fighting, not keeping order or array, but by companies, as it happened to them to fall together. Then the battle began to be fierce in all parts, and lasted almost three hours, and everywhere very cruel, but most dangerous around the consul. For the strength of the host followed him: and on whatever part he saw his men in danger..quickly and diligently, he rescued them. He was a valiant man, both mightily engaging his enemies and defending his citizens until one from Insubria, named Duarius, recognized both his horse and face. \"Here is the Consul,\" Duarius told his companions. In that battle, A.M. and five Carthaginians were killed, and many more died later due to their wounds. Hannibal released all Italian prisoners without ransom, but kept the Romans in prison. He ordered his men to separate and bury the dead. He searched for Flaminius' body with great diligence to give it a proper burial, but could not find it. When the news of this great slaughter first reached Rome, the people assembled with great fear and rumor in the marketplace, gathering into companies to learn the truth. Just before the sun setting..Marcus Pomponius, the pretor, declared: \"With great battle defeated: and although the people heard him speak no more definitively, yet they filled the entire city with tidings, that the consul, along with a large portion of the army, had been killed, and that few were left alive, but were either chased abroad or taken by their enemies. Women predominantly expressed either great joy for their friends who had escaped, or great sorrow for the death and captivity of those who had been killed and taken. It was said that one woman, upon suddenly hearing that her son had returned home from the battle, died of joy at the city gate. And another, to whom it was falsely reported that her child had been killed, remained sorrowful in her house, but when he came home to her suddenly, she died of joy upon first sight of him. The praetors kept the Senate secluded for certain days from sunrise to sunset, deliberating on possible capitulations.\".And why could they have withstood the Carthaginians: but before they had made any definite decisions regarding their business, they received news of another new slaughter. This was that 4,000 horsemen, sent by Servilius the other consul to Flaminius, were under the governance of Quintus Fabius Maximus, ruler of the commons, and Marcus Rufus Minutius, master of the horsemen. The Senate gave them this charge: to establish and secure the walls and towers of the city, and to fortify such places as they thought convenient. Also to break the bridges, that were over the waters, and to provide for the keeping of their horses and city, since they could not defend Italy.\n\nAnnihilator came in the meantime to Spoletum through Umbria..Distroying and burning all before him, he then began to lay siege to the town, but was driven back with great loss of men. Supposing the city of Rome to be of great strength, seeing that little town was so strong, whose strength and power he had not very successfully assaulted, he withdrew his army to the fertile country of Picenum, and from there to Pelignum, Arpos, and Luceria, a country adjoining Apulia, still robbing and plundering the countries along the way as he went.\n\nWhen Fabius, whom the Romans had chosen as a high officer, had put everything in order in Rome, he (taking with him the army that had been with Servilius the consul, and also two new Roman legions for the strengthening of his army) went with the master of the horsemen Minutius to meet with Hannibal and stay him from the destruction of the country. Fabius, committing nothing rashly to fortune by easy journeys and good spies, came into the fields of Apus..Pitching his camp not far from his enemies, Annibal soon after his coming brought his people into the fields in good array, ready to fight. But Fabius kept his men in their camp all day, and Annibal, rebuking the feeble courage of the Romans, withdrew his people into their tents, fearing in his mind the caution of Fabius: who was a captain chosen, far unlike Sempronius or Flaminius.\n\nNevertheless, to prove the fashion and conduct of Fabius, Annibal frequently removed his camp, and every time spoiled the countries of the Romans' friends as he went. Sometimes he would suddenly convey his army, and then secretly turn out of the way, lying in ambush if by chance he might take his enemies at a disadvantage. But Fabius always led his host by the high places of the country, keeping his enemies in sight, so that he would not be far from them. Yet he intended not to give them battle; his men never went out of their camp..But only for the promotion of necessary things. And when they lacked victuals, forage, or wood, he sent a great number together, so they might walk safely. Those who went therefore, he did not allow to stray far from the host. He always kept his horsemen and lightly armed foot soldiers ready and in array, for fear of sudden invasions by his enemies. And also to prevent them from oppressing his foes, who at any time might raid for spoils or provisions, he never endangered the entire empire in open battle, but remained steadfast as a deterrent to weary his enemies. His caution was no less displeasing to Hannibal than it was to Minutius, the master of the horsemen. For being rash and desirous to put all in jeopardy, first privately, then openly, he disparaged Fabius' slowness, calling him both slow and fearful. Hannibal, often removing, came from Arpi to Samnium, wasting the fields of the Beneventans..And there he took the town of Telesia, trusting that by the show of so much displeasure, he would make Fabius give battle. At the same time, three gentlemen of Italy came to him. Annibal had taken prisoners at the battle of Trasimene and released them without ransom. These men urged him to lead his army into Campania, promising to help him easily win the noble city of Capua. To this proposal, Annibal eventually agreed, sending them ahead to Capua to stir up the rulers and the people and to return with certain news of their progress. Then he commanded his guide to lead him next to the field of Cassinus, knowing from various expert men of the same country that if he were master of the hill and the narrow pass there, he would prevent the Romans from bringing any reinforcements to their men..But he should be able to destroy them at his pleasure. However, the guide, taking the name of the country incorrectly, led him astray and called it Casilinus instead of Casinus. Therefore, he led him through the lands of Alifinus, Calatinus, and Calenus, to the fields of Stellates. When Hannibal saw that the country was surrounded by mountains and rivers on all sides, he asked his guide which region they were in. The guide answered that he would bring him to Casilinus that same day. Annibal, displeased by this, had him beaten severely with rods and then hanged as an example to others. Seeing that he was so far from his purpose, Annibal sought revenge for his deceit and decided to plunder and spoil the prosperous country around the River Vulturnus.\n\nBy this time, Fabius had arrived at the top of Mount Massicus: from there, the Romans could see the Carthaginian army encamped in the fair plains below them, who showed no signs of stopping their destruction of the Falernian fields..And Minutius, displeased, planned to burn the town of Simessa. This displeased Minutius, who also criticized the cowardice of dictator Fabius. He stirred the hearts of the majority of the army against him through a fiery speech. But despite their grumblings, Fabius continued to keep Annibal from battle, which was what he most desired. When winter approached, Fabius, perceiving that the country could not sustain the enemy's host for long, and that there was no other way for them to leave the fields of Falernus except through the same narrow ways they had entered by, sent sufficient Roman forces to the hill of Calcula and the town of Casilinum. Fabius himself, along with the master of the horsemen, guarded the narrow way that Annibal was forced to pass through. Annibal, wanting to test the keeping of this narrow passage, came there..And he engaged in a skirmish with the Romans, suffering losses, and was forced to retreat. Perceiving the Samnites and Campanes, Roman allies, preparing to support the Romans with supplies, and with his host encircled, Hannibal did not forget his cunning and deceit. He devised a terrifying ruse to bypass the narrow straits at night. He gathered rotten sticks and dry wood in the fields and fashioned torches and bows from young rods. These he attached to the horns of oxen and cattle, some wild and some tame, which he had previously captured in the countryside. There were two thousand beasts arranged in this manner. The task was entrusted to Hasdrubal, who was to begin the process in the early hours of the night..Set the fagots on fire, which were on the horns of the beasts, and then drive them towards the hills and narrow ways, especially above the Roman road. In the beginning of the night, he secretly had his men remove their camp, driving the oxen a little before the standards. But when they reached the foot of the hill and the narrow way, he commanded the fagots on the beasts' horns to be set on fire. Once this was done, the fear of the flaming fire around their heads and the heat reaching the quick and lower parts of the beasts' horns caused them to run, as if they had been mad. With this sudden running, the young rods took a burning, just as if the woods and hills had been on fire; and the movement of their heads, causing the flame to spread broadly, showed like men running around with fire. When those set at the entrance of the passage saw the fire on the high hills above them, supposing that they had been betrayed..After leaving the assigned place, they headed towards their supplies, seeking the best way atop the hills where the great flame and blaze shone. There they encountered some strayed oxen from their herd. Initially, they were astonished by the living beings, which breathed fire and flames. But upon realizing the deception was made by men, they suspected treason and loudly took them into flight. Fabius, seeing this mockery and fearing deceit, kept his people within his camp until daybreak. That night, while they were astounded by this strange sight, Annibal led his army as if he were heading towards Rome through the fields of the Samnites, robbing and burning as far as the Pelignes, and then returned towards Apulia. Fabius set his tenties between the city of Rome and his enemies, neither moving from them..Before he went to battle, he exhorted Minucius, master of the horsemen, whom he left with his army. He also strictly commanded him not to engage with the enemies for any reason given, and to trust counsel more than fortune. He should follow his advice, being his captain, rather than adopt the tactics of Seperonius and Flaminius, who had shown the dangers of it by examples.\n\nIn the beginning of summer, while these things were happening in Italy, great war began in Spain. Hasdrubal delivered forty sail, well furnished for war, to Himilco and set sail from Carthage with a large number of ships. Upon his arrival and landing, he set his ships near the shore..Scipio pitched his camp on the land, ready to fight with his enemies wherever he found them, on land or water. After coming from the battle, Scipio intended to attack his enemies on land, but when he learned of their approaching reinforcements, he hesitated to engage them on land, instead selecting a force of thirty-five sailors and preparing to meet them on the water. Thinking to surprise them before they could organize their defense. When Hasdrubal learned of their approach, due to the high towers built in various places in Spain from which they could see far out at sea, fear spread among his army in their tents. Those on land who thought little battle that day were ordered to hasten to their ships, which they did, and Hasdrubal followed suit. When they reached the water, the soldiers disturbed the sailors, and the sailors the soldiers..that none of them could arrange themselves and set things necessary for their businesses. While this rumor lasted, the Romans were not only present but also ready to fight. The Carthaginians were no longer troubled by their enemies than by their own rumor, and were shortly overcome and fled. At the first encounter, the Romans took two ships, and drowned four. And although the Romans saw the shore occupied by men of arms, yet they were not afraid, but followed their enemies' ships fleeing. In such a way, of thirty sail they took and destroyed twenty-five. With this great prey, they went again to the sea and landed at Tarracon. Scipio stayed not long there, but when his brother P. Scipio arrived also, sent by the senate with a great navy, to the number of thirty-five ships, and eight thousand soldiers, with great stores of supplies and ordnance.\n\nWhen the two brothers were associated together..There was nothing that prevented the will and hearts of the people of Spain from becoming friends with the Romans, save their fear that the reprisals would be taken out on their children's blood, who were left as pledges by Hannibal at Sagunt. Then in Sagunt there was a noble Spaniard named Acedux. Before that time, he had been very faithful to the Carthaginians; but then, as is the fashion of many common men, when fortune failed, his faith likewise changed. He imagined that he might best maintain the friendship of the Romans if he could find a way to deliver those noble men's children, who were left at Sagunt as pledges and hostages. For by this means he thought the Romans might win over the hearts of the Spanish nobles. But this enterprise he thought he could not accomplish unless he could obtain the favor of one Bostar..Who lay encamped outside the city on the shore of the river, with a good number of Spaniards, to keep the city safe and prevent the Romans from entering that way through the harbor. Without their commandment, he knew that the keepers of the pledges would not do anything. Then Acedux devised a plan to approach Bostar and went to his camp to speak with him secretly. He first showed him the danger the country was in, considering the strong Roman army that was present. He showed him also that the Spaniards had long remained friendly with the Carthaginians out of fear rather than love, and only because the Roman army was far away. But now that they had crossed the Ebro River, it was feared that they would all surrender to Scipio. Therefore, he urged him to act wisely.\n\nWhen Bostar asked him what he wanted him to do for a remedy, he answered: \"I would advise you...\".To send the children of the noble men, whom you have as pledges in this town, to their parents' friends and cities: so shall you gain all their hearts and loves by this kindness showing, which you can never get with fear. For when they find that you trust in them, you will the more bind them to be faithful. I myself will gladly take the trouble to deliver again the pledges to their friends: and so work, that I will win their hearts to you much more than you now have. Bostar, meaning all truth and plainness, was immediately persuaded to the same purpose, and granted him the conduct of the pledges. Then Acedux went privately to Scipio's tents, and there declared to him the goodwill he bore towards him and the Romans. He appointed with him the time and place for the delivery of the pledges. Then Acedux went again to Bostar, from whom he received special commands and tokens to the keepers of the pledges, to go with him, taking with them the pledges..When he required them, he showed the keepers of the children that he would depart from the city in the night, to better avoid the danger of the Roman host's watches. Therefore, he wanted them to be ready to ride with him when he called on them at a certain hour following: They, being innocent in the matter, made all things ready to depart at the appointed hour, at which hour he failed to appear. Thus, he departed from the city, both with the children and also their keepers.\n\nNow let us return to Fabius, who by his wisdom had abstained from battle and saved many Romans from death: Never the less, it was thought at Rome by many that his heart failed him, and that he trifled with the time, only to prolong his empire and rule, and that he cared not what cost the city might be at, raising such a great army..So that he might be at rest with honor. Thus, he had made many enemies at Rome. And to increase their malice towards him, Hannibal worked a marvelous subtlety: he sent a number of his men to spoil the country, and commanded them in any way to do no harm to the lands of Fabius; from whom he gained this knowledge through certain deserters from the Roman army. This he did, with the intent that it should be thought that some secret bargain or conspiracy was made between him and Fabius. Fabius, to remove this suspicion from himself, sent his son and sold the lands or fields, which had not been violated by Hannibal's subtlety. Now it also happened that Fabius' ill will at Rome increased further, that after his departure from the host, Minutius, the master of the horsemen, left in charge of the army, caused the camp and tents, which Fabius had set safely in the high hills, to be moved..To be brought down and pitched in the low valleys: And there they were disposed, according to the captain's discretion, either to make a skirmish with those who went abroad to rob, or else to invade those left behind in the tents.\n\nAnnibal, knowing that he should keep war with a captain unlike the other, and that his enemies would order their business more quickly than wisely, and perceiving his enemies drawing nearer: he sent the third part of his soldiers to rob and waste the countries, the other two parts he kept within their tents. Then he removed his camp\nmore near to the Romans, and abode upon a certain hill, where the Roman host might perceive, that they were ready to succor their robbers, if any assault were made upon them. This he did on purpose, to entice the Romans to battle. Then could Minucius no longer delay, but sent a good number of horsemen to assail the robbers..Who disturbed many of them that were spreading abroad seeking their prayer. Then came Annibal to the rescue of his men. But fortune served the Romans in such a way that as they were, with these unpleasant acts of the senate, Fabius returned to his army. Trusting that although Minutius should have half the rule with him, yet he would lack the policy and manner of ordering his part of the army, which policy he had obtained through practice and great trouble. Minutius, perceiving himself to be in such esteem at Rome, both with the senators and with the commons, where he was before a little proud, began then to take more on himself. Boasting himself that in their great calamity, he alone was found out a captain able to match Annibal. And then he began to divide the sharing of their empire or rule. He would have had it so divided that one day or one week he should rule all: And one other day or week, Fabius should rule all..And so Fabius sought to take the entire command, but he would not have the army divided: instead, he wanted to keep it united, along with the ordinances and other necessities. He said that if he couldn't save the entire host, he would at least try to save half of it. They agreed on this point, and their companies or legions, as well as their camps, were accordingly divided. This debate and decision of the Roman captains was known to Hannibal through spies, as were all other things done in the tents of his enemies. This news brought him double joy. The first reason was that he thought to vanquish the foolish hardiness of Minutius just as he would himself. The second reason was that half the strength of Fabius was diminished due to the division of the host. Then there was a hill between the host of Hannibal and the host of Minutius, which hill whoever had seized would control..Annibal should be able to cause much displeasure to his enemies. Annibal did not so much desire to take it without battle (although the occupation thereof would be very necessary to him) as to make it an occasion for battle with Minutius. Minutius, he knew, would always be ready to oppose his enterprise in obtaining it. A field there was in the middle between him and the said hill, which field was very plain and fair, and seemed very unfavorable for treason, because it was neither covered with wood, shrubs, nor bushes. It therefore seemed rather a place to discover treason than to hide it, for in a plain and bare valley no such deceit could be feared. But then Annibal espied, that in the bottom of the said hill were various caves and hollow places in the rocks..Some were able to receive and hide two companies of soldiers armed in these dark caves. In these dark caves, Hannibal hid five thousand footmen and horsemen, notwithstanding the risk that the noise or brightness of the horses might reveal his deceit. He sent a few in number the next morning to take the aforementioned hill, diverting the eyes of his enemies from that place of ambush. When the company that went to the hill was discovered by the Romans, they paid no heed to them since they appeared to be so few in number. Every man longed to go and drive their enemies from that hill. The captain was no less foolish than they, and called his men to arms, threatening his enemies with empty words. First, he sent out light horsemen; then he sent out horsemen, who were a large company; lastly, he came himself with his entire army. And whenever Hannibal saw an opportunity and the battle increased, he sent both footmen and horsemen to support his people..The battle was prepared on both sides, growing very strong. The Romans were believed to be of great boldness and courage, and would have done well if the battle had been equally managed. But suddenly, those hidden in the caverns appeared on their sides and backs, causing great clamor and rumor. They were surprised with fear, their hearts unwilling to fight, nor hope to escape. Then Fabius, hearing the noise and seeing his host troubled from afar, said, \"Fortune has caught them in their folly, just as I feared. Now he who is joined with Fabius in the empire has found Hannibal overpowered by him, both in power and fortune. But it is not yet time (said he) to reproach him. I will refer that to a more opportune moment.\" He then caused his men to display their banners beyond the valley and advanced forward to help his comrades, some of whom had fled and some were ready to flee..Annibal called back his men from engaging further with their enemies who fled. Before he could reach the casting of darts or hand-to-hand combat, Annibal suddenly summoned him to his camp, declaring that he had overcome Minutius but was also overcome by Fabius. Many of the Roman army, who were scattered and sparked abroad while fleeing, ran to the host of Fabius. Many others who had fled before their enemies turned again to their company. Almost all of them who were overcome and those who ran to their succors engaged in battle. When the majority of the day had been spent under the variable standard of Fortune, and the hosts had returned to their own tents, Minutius, with his soldiers gathered around him, said:\n\n\"I have often, loving soldiers and friends, heard Minutius' oration. He is wisest who can give counsel.\".And he who gives good counsel is the wisest, but he who cannot give good counsel to himself or obey others is most lowly and foolish. Since the first gift of fortune has been denied to us, let us keep the second, and while we learn to rule, let us resolve to obey the wise. Therefore, let us join forces with Fabius. And when you hear me address him as my father, you should likewise salute his soldiers as your noble patrons, by whose strength and courage this day you were preserved.\n\nImmediately they removed their camp and went to Fabius' camp, which he marveled at not a little. When the two legions were united, and salutations had been exchanged, Minutius made long protests to Fabius..And Minutius submitted himself and his men to be under the protection of Fabius, relinquishing completely the authority of the empire and rule into his hands, which he considered a burden rather than an honor. He requested to be returned to his previous position as master of the horsemen. When this was learned at Rome, and confirmed not only by the letters of the captains, but also of the soldiers from both sides, Fabius' praise reached the heavens. He received equal praise from Annibal and his host, who recognized that they were facing the Romans and conducting war in Italy. For the past two years, both the Roman captain and the soldiers had been so little esteemed that they could scarcely believe they were fighting people they had heard of from their fathers. It was said that Annibal, upon leaving the battlefield, remarked, \"These are indeed the Romans we have heard of.\".that the cloud, which sat so long on the high hills, sent down its perilous storm. Not long after, Lucius Aemilius Paulus and C. Terentius Varro were chosen as consuls. And after all other officers were chosen, the army was augmented, adding one thousand footmen to every legion and one hundred horsemen. The number of the new host is scarcely agreed upon among writers. Some hold that they were of the Romans numbering 87,000 when the battle was held at Cannas. C. Terentius, before he departed the city, openly made various speeches, in which he declared that the war in Italy would long continue among them if they had many such commanders as Q. Fabius. For if he had done his duty as a good commander, Hannibal would have been subdued long before. But he promised.Lucius Aemilius promised to end the war the same day he first encountered his enemy. The next day, before departing from the city, Lucius Aemilius' fellow, Terentius Varro, made an speech to the people. In his speech, he did not speak against Varro, but expressed wonderment at how any captain in the city could determine what to do when armed in the field before knowing his own host or a significant number of men to join them. However, as they set out disorderly, the Romans attacked them, killing 5,000 and losing 1,000 of their own men. The Romans would have pursued the rest if not for Paulus the consul, whose turn it was to command the army that day. It had previously been agreed between them to alternate ruling the army, one day for each..And so they turned. Then the soldiers were very angry towards Paulus, telling Varro their captain that if he had not held them back, they would not have failed to beat Hannibal from his camp and also out of Italy. Hannibal was not as sorry for the loss of his men as he was glad that the Romans were in such delight and joy over their small victory. Therefore he considered the angry consul to be ready to take any bait that he would lay.\n\nThe next night he removed his host on the further side of a great hill, near adjoining. There he set his foot soldiers in array on the left hand: on the right, he set his horse soldiers: all the baggage he put in the middles between them. He left his camp stored with much stuff and baggage, intending that when the Romans were busy spoiling the tents, he would suddenly and unexpectedly oppress them. And to cover his craft better, he made great fires about the camp before he went..They would not allow the Romans to discover their theft until they were far from danger. Paulus prevented his men from destroying the place in such haste, and two prisoners, previously captured by the Carthaginians, had escaped that same morning and informed the consuls of the entire Carthaginian army encamped on the other side of the hill, ready for battle.\n\nWhen Annibal became aware of his discovery, he returned to his camps, staying only a short time due to a lack of provisions and the barrenness of the country. He then returned towards the Naples region, a warmer and more plentiful country, pitching his camp near Cannas. In pitching his camp there, he wisely considered the wind to be in the northeast, which naturally dries the powder and dust in dry ground..Making it troublesome dark and cloudy. Therefore, he encamped himself, with his back towards the wind, intending that when he should engage with his enemies, the dust would blind their eyes, thus hindering them. The consuls following the Carthaginians arrived at Cannas. And when they perceived their enemies in sight, they pitched their camps, each consul by himself, and divided their armies to each consul's part. There was a river called Aufidus, running beside both camps, at which both hosts, without fighting and skirmishing as they had time and space, watered their horses and cattle. Hannibal, liking the place well for the horsemen to fight in, where rested his most trust and chief strength, thought to provoke the consuls to battle and to stir them up, he came towards them in good array, and caused the horsemen to wheel around almost to the tents of the Romans..Paulus objected to fighting with them at their pleasure, and for this reason, there arose great discord among the Roman host, and between the consuls as well. Paulus, unwilling to fight, opposed Varro, who displayed foolish hardiness and a lack of discretion from Sempronius and Flamminius. Varro, in turn, held up the example of Fabius, whom he considered among the fearful and cautious commanders, declaring to the gods and men that it would not be fitting for him, if Hannibal should take it easily and hold it as his own: seeing that he and his soldiers, most eager to fight, were held back by their comrade. Paulus likewise declared that if any evil should befall them and their soldiers, he would be clear and innocent of the transgression. He placed the Numidian horsemen's wing, of which Hasdrubal was commander, in conjunction with the Roman right wing of horsemen. The battle was strong on both sides..The Carthaginians used great subtlety. At the first encounter with about five centuries of Numidian horsemen, hiding swords secretly under their armor in addition to those they used, they turned their targets behind their backs, making it appear they had abandoned their host and fled from their company. They then ran to their enemies, leaping beside their horses, casting their swords and other apparent weapons at the Romans' feet as if they were surrendering. They were first received into the midst of the Roman host and then brought to the rear and flank, where they were commanded to stand until the end of the battle. And when the battle began on all sides, they stood still without fighting. But after they saw that every man was occupied and busy with fighting, they drew forth their swords from under their armor, took the shields of those slain in the field, and rushed onto the backs of the Romans..And they hacked at their backs and hamstrings, making a great slaughter. While some part conceived fear and fled, and some other maintained the battle with small hope of victory, Hasdrubal sent a great part of the Numidians to chase and destroy the Romans as they retreated. Paulus the consul, although he had been severely wounded before, yet many times restored and renewed the battles with his company, with the help of the Roman horsemen, who at length dismounted from their horses and fought on foot. The consul, for weakness and bleeding, being unable to govern his horse. Then the Carthaginians, seeing that their enemies would rather die in the field than flee, immediately slew those they could not make to flee; some they took, and the others who were overcome, being now dismounted, took such horses as they could get, and began to flee. C. Lentulus, a tribune, leading an empty horse in his hand as he fled, saw Paulus the consul fighting on a stone..Lucius Aemilius, covered in blood, to whom he said: \"Lucius Aemilius, whom the gods should take and esteem as innocent of this cruel slaughter, take this horse, as long as any strength remains within you. I, being your friend, will lift you up and keep you on, lest this battle become mournful and sorrowful through the death of a consul, without whom truly there is enough cause for weeping and mourning. The consul answered: \"Cornelius, be increased in virtue, but beware, lest while you mourn this chance, you have little time to save yourself: Go therefore, and bid the senate to strengthen the walls of Rome and support it with reinforcements, before the conqueror comes. And secretly tell Quintus Fabius that Lucius Aemilius Paulus firmly remembers his instructions, and you live and die by them.\" And I pray you, allow me to live among these company of dead knights, lest by longer living..I accuse my fellow, defending my innocence by another's transgression, and yet I ultimately die, condemned for this deed.\n\nThe company that fled trampled the Consul underfoot and, not knowing who he was, overpowered him. Forty thousand footmen and two thousand and seven hundred horsemen were slain in this battle, among whom was one consul, forty score senators, and others who had held great office in the city, who willingly gave themselves up to the battle. Additionally, twenty-one who had held the office of Tribunes were killed, and in this battle, three thousand footmen and three hundred horsemen were taken. Of the Romans who escaped by fleeing, seven thousand returned to the larger camp, and ten thousand fled to the greater camp. And when the battle was finished, the Romans who had returned to the larger camp sent word to those who were in the smaller camp to return to them in the night..While their enemies, weary of travel and joyful of their victory, were given to rest, but they hesitated to engage, saying that it was fitting that the larger army should come to them. However, due to the danger of passing through the host of their enemies, they were afraid to do so. The most reluctant refused to leave the camp, but those who were bold and valiant, spurred on by the great and noble exhortations of Publius Sepronius Tuditanus, a tribune, issued out and passed through their enemies in the night with their shields on their right side towards the Carthaginian host. In this way, they passed by them, receiving the arrows and javelins shot at them on their shields, and so came to the great camp, numbering three million six hundred thousand, and from there, taking many of the others with them, they escaped at their pleasure to Cannusium. The other consul, with one thousand horsemen, fled to Venusia.\n\nThe battle thus ended..Some soldiers came to Hannibal and urged him to rest for a day after his laborious journey, but Hannibal was not content with this. He insisted that they should immediately follow the Romans to Rome with their horsemen, so that the Romans would know they were coming before they heard of their approach. Hannibal argued that the way was long and they needed counsel before undertaking such a great enterprise. Maharbal responded, \"The gods have not given all things to one man. You can overcome your enemies, Hannibal, but when victory is given to you, you cannot use it.\" It was believed that this one day's rest and slackness saved the city of Rome..Anniball sent his people to the field to check if any enemies were planning to return. If they saw any who seemed likely to recover, he immediately attacked and took their camps and all those within them. There were a great number of men who remained in their camps out of fear, and Anniball allowed the captives to be ransomed. Romans paid three pieces of silver for each ransom, while those from Italy and their servants paid one piece. Once the ransoms were paid, they were free to return to their countries. After this, Anniball had the dead bodies of his own army searched and buried. There were approximately eight million dead. He had the body of the consul buried as well.\n\nThere was a certain noblewoman named Busa..Why she aided the Romans who had fled to Capua, providing them with food, drink, clothing, and other necessities, was honored by the Romans afterwards, during which time in Capua there were four tribunes: Fabius Maximus the younger, Lucius P. Bibulus, P. Cornelius Scipio, and Appius Claudius Pulcher. They all, with the consent of the other soldiers, granted the entire rule and governance of the company of Romans present to P. Scipio, who was very young, and to Appius Claudius. When they were deliberating among themselves for the benefit of the commonwealth, P. Furius Philus said that their counsel was in vain, as that which was utterly lost could not be restored; and that the commonwealth was deserted and completely subverted. He advised the noble young men to follow the purpose of Lucius Cecilius Metellus and to make him their governor, who was ready, along with many others..To depart the city in haste, taking their ships, which were purposely prepared for them, and by sea to flee to some prince or king for succor. This cruel counsel suddenly given after their great loss and misfortune made them very fearful and in great doubt what to do. Many, being present, thought to deliberate on the matter. Young Scipio (elected by destiny to finish the same wars against the Carthaginians) denied and despised this deliberation. We must (he said), be bold, and valiantly enterprises things in such great misfortune, and not stand long consulting upon them. Wherefore he commanded that as many as would ensure the common wealth's safety should go with him, armed. Then he, with a few following him, went to Metellus' lodging, where finding an assembly of young men in conspiracy upon the divisive plan of Furius Philus, declared beforehand, he held his naked sword over their heads and said: With my whole mind and will..I swear that I will never leave the common wealth of the city of Rome, nor allow any citizen of Rome to leave it. And if I willingly am false, then I pray the mighty and omnipotent Jupiter, to destroy my house, my family, and all my goods, with most cruel destruction. Which oath I require of Lucius Cecilius, and of all others that are present. And he who will not swear the same, let him know that my naked sword shall pass through him. All being no less feared by his words than if Hannibal had been present, took the same oath and committed themselves to the tutelage of Scipio.\n\nWhile these things were being done at Cannusium, about three thousand horsemen and foot soldiers were gathered together and had come to Venusia, where the consul Varro was, with whom the consul came to Cannusium, and having such a large number about him..thought he was able to defend themselves and the city from Hannibal. Of the great loss in the battle, news was brought to Rome, without mention of saving the consul's men: every man was slain, and no Roman was left alive. This news caused as great fear and rumor in the city as had ever been heard before. It was rumored that neither captain nor soldier was left in the Roman camps, and almost all of Italy was yielded to Hannibal. They looked every hour when their enemies would come to besiege the city of Rome. Therefore, the senators prepared at Rome all things necessary for the city's relief. They then ordered their legions and officers. Marcus Junius, by the whole consent of the Senate, was chosen as Dictator, and Titus Sempronius as master of the horse. Four legions and a thousand horsemen of young men, aged seventeen years, were also chosen by the same authority..They also sent messages to their friends in other places in Italy, asking them to prepare similarly equipped soldiers, along with horses, armor, and all other necessities. The city was in extreme fear, and letters came from Consul Terentius to Rome, reporting the loss of the battle and the death of the other consul. He and the surviving soldiers were at Cannusium, numbering ten thousand men. This news somewhat comforted the citizens.\n\nWe returned to Hannibal, who was busy with his prisoners. He allowed ten Roman captives, speaking on behalf of all the others, to go to Rome to see if their fathers or any friends would redeem them and their companions who were prisoners. He requested no other guarantees for their safe return, trusting in their oaths. Along with them, he sent a noble Carthaginian baron to Rome..if it should happen that they intend peace, he might bring the conditions with him: The price of redeeming a Roman horseman was five hundred pieces of silver, called Quadrigati, so named because the coin bore the print of a chariot: The price of a Roman citizen was three hundred: the price of a servant was one hundred. All other prisoners of Italy, who came to aid the Romans, he released freely to their countries without ransom. And when it was shown to the council that they had come to Rome, a messenger met this baron of Carthage, whose name was Carthebo, and showed him that the Dictator had commanded that he should depart from the boundaries of Rome before night.\n\nAfter the Senate or parliament was held for the captive messengers, one of them, who was of greatest authority,.Thus began he to speak openly: \"It is not unknown to you all, Fathers, that there has never been more wretched and vile prisoners in this our city than we are now. Indeed, we would not have surrendered our horses and weapons in battle out of fear, but when it drew towards night, standing upon heaps of dead bodies, we withdrew from the battle and went to our tents. The next day, when we perceived that we were surrounded and besieged by the host of our enemies, and also in need of water, and seeing no hope of escaping through the thick host and company of our enemies, and considering it wise and not disgraceful\".After fifty thousand of our company were slain, we agreed with the enemy to be ransomed and yielded up our weapons, which were of little use to us. We have heard that our elders were redeemed by the French. Although you and our fathers were eager to seek peace terms in Tarentum due to the release of their captives, both battles in Italy with the French and at Heraclea with Pyrrhus were considered disgraceful due to the cowardice and flight of our people. However, this was not the case for us. The dead bodies spread across the fields at Cannae; we would not have escaped death, but for the exhaustion and lack of strength and weapons of our enemies. There are many among us who never came to battle but were left to guard the camp when the tents were surrendered..they came under submission to their enemies. I do not envy the estate or fortune of any citizen, or my fellow in war, nor would I, if my fame were extolled and raised by their infamy. But truly they ought to have little reward or praise, unless it be for the agility and swiftness of their feet, which, being unarmed for the most part, never ceased until they came to Venusia or Cannusium. Yet they prefer themselves before us justly and not without cause, as they think. You and they rejoice and boast that there remains in them more succor and help for the common wealth than in us. But we would that you should receive and take them as good and strong men. And also to think that we may be more prompt and willing to maintain our country, by how much we may be redeemed and restored into the same by your benefits. You have taken the muster of all your people of all ages and sorts, and I here say..You have chosen eight thousand of your slaves for the war, and there are no fewer of us. Our ransom will not cost us any more than their purchasing will. Truly, if I were to compare them, being servants and bondsmen, to us citizens and free men, I would greatly dishonor the name of Rome. But this I would remind you, fathers in council, if you are so hard-hearted as to refuse us (if you do so, you will do so without deserving) to which of our enemies shall you commit us: to Pyrrhus? or else to Hannibal? In whom it is hard to judge which remains more cruelty or avarice. If you saw the bands and chains with which your citizens are bound, the filth and deformity that they are in: certainly it would move and pit you as much as if you saw your legions lying dead, covering the fields of Cannae. You may behold the sorrow, the heaviness, and the tears of our friends and kinsmen standing at the porch of the senate..\"Taring for your answer. And since they are so sorrowful for us and for those absent in prison, whose lives and liberties are in doubt, hanging now in balance, what minds would you suppose those prisoners to have? Certainly, if Hannibal, contrary to his own nature, would be meek and gentle to us, yet none the less would we desire to live, in case we should be thought of you, our noble fathers, unworthy to be redeemed. Should I desire the return to my country, if being a citizen I should not be esteemed by you worth three shillings in silver? Let every man do as he will; I know my body and life to be in doubt: but the jeopardy of our name and fame both more moves and grieves me, that we should be reckoned unto you as abjects and castaways. For there is no man that will suppose you to spare our redemption for cost.\n\nWhen he had made an end of his oration, there arose a great noise and weeping among the people, both men and women.\".If the legates, sent for our captives' redemption, had only petitioned for those taken as prisoners to be restored, I would have shown my mind briefly, disregarding their other deeds, as it is fitting to be admired for observing the custom left by your fathers regarding war business. But now, since they almost rejoice and glory in having yielded themselves to their enemies, T. Manlius Torquatus, a man of harsh and cruel nature, began to say:\n\nIf the legates, sent for our captives' redemption, had only petitioned for those taken as prisoners to be restored, I would have shown my mind briefly, disregarding their other deeds. It is fitting to be admired for observing the custom left by your fathers regarding war business. But now, since they almost rejoice and glory in having yielded themselves to their enemies, I cannot help but express my judgment..And think it meet that they should be preferred not only before those who were taken prisoners in battle, but also before those who escaped to Venusia and Cannusium, and before Terentius Varro the consul. I shall declare to you, fathers, all that was done there. I would to the gods that these things, which I am about to show you, might speak at Cannusium before the host. Which would be a sure witness of every man's cowardice and sluggishness, and also of their hardiness and virtue. Or else I would that Publius Sempronius were here present, whom if they had followed, they would now be in safe guard in the Roman tents, and not captives with their enemies. For when their enemies were weary of fighting, and also rejoicing in their victory, and the most part of them had returned to their tents: they might have had the night free without interruption to escape. Very truly, seven thousand armed men might then have escaped through their enemies..Taking little heed of them, but truly neither would they undertake this thing themselves nor follow those who would lead them in this endeavor. All night long, Sempronius ceased not to admonish and exhort them, that they should follow him as their captain, while there were few of their enemies about their tents, and while every man was at rest and silence, and while the night hid and covered their purpose: Showing them that they should come into safety and to their friends before the day, as Publius Decius did in Samnium, and as Calpurnius Flamma did in the first Punic Wars, to three hundred who willingly followed him. When he had brought them to take a hill that was in the midst of their enemies: \"Let us die, soldiers,\" he said, \"and let us deliver our legions and army through our death.\".If you are included and besieged by our enemies, if Publius Sempronius had spoken such words to you, and if none of you had been of such courage to consent to him, he might have supposed you neither men nor Romans. But he showed you a much easier way, which would have brought you as well to glory and praise as to health and profit. He made himself a captain and guided you to bring you to your country, to your fathers, and children: But you lacked audacity to follow him. What would you have done, if he had moved you to die for your country? Fifty thousand citizens, and of your friends lay dead about you that day in the field. If the examples of courage and virtue of so many noble men would not move you, there is nothing that ever will move you. If such slaughter of your friends does not cause you to have small estimation of your own lives, nothing will ever move you to that. You should have desired your country while you were free..You should have desired to be safe and sound in your country, yet now you regret it. You are completely separated from its citizens. You are now servants to the Carthaginians. Do you wish to be redeemed from them, having willingly gone with cowardice, slowness, and wickedness? You would not have obeyed Sempronius, your fellow citizen, commanding you to take up arms and follow him. But soon after, you heard Annibal commanding you to surrender your armor and tents. Why do I accuse their slothful and cowardly behavior, when I can rather accuse their wicked and abominable deed? They not only refused his counsel, which was profitable, but also attempted to force him to abandon the common wealth. Noble men with their naked swords prevented them from carrying out their purpose. Publius Sempronius was driven first to escape through the manful courage of his fellow citizens and countrymen..And after passing through the midst of his enemies, and if this city and country desired the restoration of such citizens, would there have been any citizens left among us who were at Cannas, if the remainder of their companions, who were there, had followed and been like them? Among the seven thousand men who were there, six hundred returned freely to their country, neither did the host of their enemies, who were ten thousand men, prevent or hinder them. How safe might the two armies have thought they were if they had joined together? If they had done so, you would now have had twenty thousand strong and hardy soldiers at Cannas. But now, how can these be accounted for as good and faithful citizens (as for bold they will not call themselves), who preferred to lie hiding in their tents and tarry both the day and their enemies..They questioned whether, instead of attempting to escape with their company in the night, they would have the courage to endure and keep their heads when their hearts would not help them avoid their tents. It is unlikely, they suggest, that they would have had the fortitude to do so. They claim that, during a siege that lasted for certain days and nights, they defended themselves, but when all necessities of life failed them, they could no longer sustain battle due to hunger. They were overcome not by battle but by a lack of human necessities. This great war, lasting two days, was ended in two hours. Hannibal arrived at their tents before the sun rose, to whom they yielded their weapons and themselves without any battle or resistance. When they should have fought in the battle, they fled to their camp, and when they should have defended their camp..They were neither profitable in the battle nor in their tents, and all surrendered camp. Should such a sort be redeemed? I think they (the fathers' cohort) no more worthy to be redeemed than I think them worthy to be given to Hannibal, who escaped from their tents through the midst of their enemies and, through their great bravery, restored themselves to their country. When Manlius had finished his speech, although many of them were of the kindred and alliance to the senators, yet the answer was given them that they should not be redeemed. The reason was for two causes: the first was because of the old example of the city, which had little favored the redemption of captive prisoners. The second was the great sum of money that must be paid for them. Of which their treasure had been made bare with numerous charges of war. And also they were reluctant that Hannibal, being in need of money, would receive this income..Annibal, after the battle at Cannas, hastily departed from Apulia towards Samnium and Cosa, and then to Naples. However, the strength of Naples made him hesitant to assault it. Therefore, he left Naples and went to Capua..In Capua, there was a nobleman named Pacuius, who had acquired wealth and riches not through honest means. Pacuius held great office in the city during the same year that the Romans lost the battle at Trasimene. Seeking to create discord between the senate and the common people, who had long enjoyed great license and freedom without reason, Pacuius devised a dangerous plan. He intended to have the commons kill the senators as soon as Hannibal arrived with his army. After their deaths, he could then surrender the city to the Carthaginians at his leisure. However, at the last minute, Pacuius reconsidered. It was better for him to rule and govern a prospering commonwealth than to rule a city that was utterly overthrown and destroyed..if the noblemen and ancient counselors were slain, he then imagined a way to save the Senate and the council of the city, and make the council think they were bound to him and the common people. Therefore, he called a council, where he showed the senators that receiving the Carthaginians and leaving the Romans as friends did not please him, considering that he had married the daughter of Appius Claudius, and also that Lucius had married one of his daughters: saving that necessity required it, because there were other matters in hand that were more doubtful, which was that the common people were first proposed to kill them all who were of the Senate house, and afterwards to yield up the city to Hannibal. Never the less he said, he would undertake to save them from danger, if they would commit themselves wholly to him: with this he made them great assurances by oaths. When they all, being overcome with fear..had consented, I would take you to the Senate house, acting as if I were a common council member, allowing their deeds and purpose. But after I find a way to protect and save you. And when they had agreed to the same, he enclosed them in the capitol, so that none could approach them or go further without his permission. Then he called the common people together and said: My friends,\n\nnow have you power over the detestable and wicked senators, whose death you have long desired, and who are now without striking a stroke. Behold, I have them enclosed in that house above, unarmed: And what sentence you will give of them or any of them, they shall suffer accordingly. But before all things, I would have you consider your health and profit, before the execution of your wrath. For senators, I am sure, you will have to govern the city. Therefore, now we have two things to be done together:.To put down the old senators and then choose new ones. I will welcome your judgment on the punishment for the old ones, but first, you must choose a new valiant and wise senator for each of their places. He set them down and had their names written together in a pot. As their names were drawn out of the pot one by one, he caused them to be called in order. When the commons heard his name, they all cried out that he was wicked and worthy of punishment. Then said Pacuius, \"I hear well what you say. Let him be cast out.\"\n\nHowever, due to the abundance of pleasures, riches, and other delights, and an overabundance of fruitfulness both at sea and land, and a wanton disregard through the flattery of princes, and excessive freedom of the people, following their pleasures and lust beyond all measure, so that they despised both the senate and other magistrates..And after the battle of Cannas, those who had shown some shame before were not ashamed to despise the Roman empire. In a short time after, they consented to surrender the city to Hannibal and leave Roman friendship. However, before they did so, they sent messengers to Rome to request that one of their cities might always be one of the consuls at Rome, if they were willing to help them. This led to great indignation and anger, as those who had previously been in friendship and subjects should require such equality of honor with the Romans. Therefore, they commanded that the legates be brought out of the Senate house, and further sent an officer to convey them out of the city, and to order them to depart from the limits and boundaries of Rome. The same legates, upon their return home, were immediately sent to Hannibal, who received them..And granted them all the conditions of peace, according to their asking, so that no ruler or magistrate of Carthage should claim rule or dominion over any citizen of Capua in the future. Neither should any of them be compelled to go to war, but at their own pleasure. Furthermore, they were allowed to keep their own laws with their rulers and magistrates. Among these requests, they desired three Roman captives to be delivered to them, who would be exchanged for other three of their horsemen who were fighting in Sicily. This was not denied them. Decius Magius, a man of great authority (except that the common people were not in agreement with him), objected to this agreement. He first demanded that no legacy be sent to Hannibal. And as soon as he heard that the agreement had been made and that Hannibal would send his troops to Capua, Decius showed them the proud reign of Pyrrhus, and the miserable servitude of the Tarentines, crying aloud..If they had prevented him, Annibale's army would not have been received in any way. And if they were all ready to be received, they should be sent out again.\n\nAs soon as these things were shown to Annibale (and they were not spoken in secret), he commanded that Magius be taken and sent to him. But, fearing the displeasure of the people, he sent word to Marius the Pretor that he would be at Capua the next day following. Marius, in the meantime, assembled the people and showed all men of Annibale's coming, commanding them to be ready with their wives to meet him. And when he was coming, and all the city went to meet him, only Decius, with his son and a few friends, would not go with them. Instead, Decius and his companions walked openly and stubbornly in the marketplace. As soon as Annibale came to the city, he called a council, intending in his anger to carry out cruel executions of his adversaries, notwithstanding the rulers of the city begged him not to do anything that day..but be merry and celebrate his coming in the worship of it. To whose request (although he was suddenly inclined to wrath and anger) he was conformable: and spent the day appeasing the city. Pacuvius Calavius, whom we spoke of before, chief of the city and the main cause of its yielding to the Carthaginians, brought his young son, who was a maiden, thither. He had taken him from the company of Decius, with whom the young man firmly stood against the bands and friendship made with the Carthaginians. Neither could the citizens, being inclined to that side, nor the authority of his father move the young man to the same. To whom his father, with great intercession, made Annibal good lord and friend. Annibal being overcome and appeased with the request of his father, caused the young man and his father to be sent for to supper. At which supper there were none of Capua present, save those lodged in that house, and one Iubellius Taurea..A noble warrior. The supper was begun before night, the feast was sumptuous, not in the manner of fare in war time. This young man, neither by the provocation of the rulers nor by the cheering of Hannibal himself, could be persuaded to be merry. But he showed his father that he was ill, and his mind was troubled. And when his father heard this, he departed from the feasting chamber before the sun was set: whom his son followed. And when they came to a garden, at the end of the house, which was secret: Father (says he), I have devised a way now, by which we shall not only purchase our pardon from the Romans, for having forsaken them and chosen Hannibal to be our governor, but we shall stand in much more dignity and grace with them, than ever we were before. When his father (surprised at what it might be) had inquired of him about this device: he cast off his gown..And he showed his side, girded with a sword: \"Now I (said he) will establish and sanctify the alliance between the Romans and us, with the blood of Hannibal. I was going to reveal this plan to you beforehand, as I did not know whether you would prefer to be present while the deed was being done or not. But when the old man heard this (as if he had been present at the doing of what was spoken), with great fear he began to admonish and persuade his son to the contrary. First, he reminded him of the great oath and promise made to Hannibal by the entire city. He also showed him the danger of the act, which he could never escape alone. \"I, your father (said he), have won Hannibal over to be your good lord, and shall I not win my son over to be his friend?\" After he had overcome his son with long prayer, weeping, and great intercession, the young man said: \"O country.\".Receive this sword, with which I, being armed, would have defended this city and castle, sparing nothing, nor fearing my own death, but only being overcome by my father's persuasions. And when he had said this, he cast his sword into the plain over the garden wall, and then, to not be suspicious, he went again to the feast.\n\nThe next day, the senate was held, in which Annibal's first oration was very gentle, giving thanks to the citizens for preferring his friendship before the Romans. Among other high promises, he promised them that Capua would in short time be the head of all Italy, and that the Romans, with other cities of Italy, should seek Capua for their right and law. But he said that among them was one named Magius Decius, who was nothing agreeable to the amity between the Carthaginians and those of Capua. He was not a citizen..He should not be called nor opposed to this. Therefore, he requested that he might be yielded to him, and that his cause might be debated before the council in his presence. Every man granted this, although some thought him an unworthy man, and their liberty began to diminish slightly in the beginning. The senate was held in the temple. Magius was commanded to be taken and brought to present his case, and he immediately denied it was lawful for them to break the truce with the Romans. Therefore, he was commanded to be bound with chains and led to the Carthaginian camp. During this leading there, as long as his face was not covered, he went crying to all those gathered together to see him: \"Now have you, men of Capua, your liberty, which you desired: in the marketplace, and in daylight, and in your presence, I, being chief and most ancient of Capua.\".Being bound, I am drawn to death. What could have been done more cruelly and violently if Capua had been taken? When he could not be stayed, but continued crying in this manner because the common people were thought to be moved by his words, his face and head were covered, and he was quickly led out of the gates into Annibal's tents, and from there in haste sent toward Carthage by ship, lest there be any sedition stirred among the citizens. But in saying there, the ship was driven by tempest to Cyrene, where Magius fled to the statue of Ptolemy the king for his safety. He was brought by the keepers of the town to Alexandria, before Ptolemy. And when he had declared to the king that Hannibal had sent him bound, contrary to the league and truce taken with the citizens of Capua: he was delivered from his bonds, and had liberty to go where he would to Rome..During his stay in Capua, he explained why he did not wish to reside there. Capua was not a safe place for him, he asserted, as it had been an habitation of vagabonds rather than friends and old guests while Rome waged war against it. Consequently, he expressed greater desire to live in his kingdom, which had restored his liberty.\n\nMeanwhile, in Italy, Mago, Amilcar's son, who had not been dismissed from the army by his brother but occupied a certain territory, received the cities of the Brutians, who willingly submitted to the Carthaginians. When the senators had assembled, he declared the actions of his brother in Italy. He stated that he had fought against six commanders, among whom were three consuls, the first dictator, who held chief rule in the city's commonwealth, and the sixth master of the horsemen. He also added:.He had overcome six consuls and their hosts, resulting in the deaths of two C.M. and above fifty M., as well as the slaying of two of the four consuls and the severe wounding of the third. The fourth, having lost all his host, fled with only one man remaining. The master of the horsemen was also overcome and put to flight. The Dictator, who had never dared to come to battle, remained only their head and captain. Furthermore, various places in Italy were turned over to Hannibal, including the Brucians, the Apulians, part of the Samnites, and the Lucanes. Capua, which was not only the head of Campania but also of all Italy, had yielded to Hannibal since the Romans were so overwhelmed at Cannas. To add credence to these joyful news, he caused rings of gold to be poured before the senators, some of whom were reported to be of the quantity of three bushels..And half: but most authors write (and that seems most agreeable to truth) that they were above the measure of a bushel. Furthermore, because it should be a sign of a more notable slaughter, he said that no man wore any of the aforementioned devils except horsemen and men of nobility. The sum of his oration was, that the greater the hope was of the victory, the more Annibal should be aided with great help and succor, signifying to them that the war was far from them, in the midst of their enemies' land: and that a great quantity of grain and much money had been spent. He also said that as the number of their enemies with so many battles were slain and diminished, so their host also was partly minished and slain. Wherefore it was meet (he said) to send money, grain, and other necessities to soldiers who had so well set forth the name and honor of Carthage.\n\nFor these tidings of Mago, every man being merry, Himilco, a man of the faction of the Barcids..I was determined, at this time, in your great assembly, to keep silent and speak nothing displeasing to you. But I cannot help but answer the Roman senator who asked me if I still think of the war with the Romans or not. Therefore, my answer to Himilco will be this: I still think of the war and will continue to do so until I see it ended by a tolerable way and condition..Nothing to clean here. The text is already in a readable format. However, I will provide a modern English translation for the benefit of readers:\n\n\"No other thing will keep me from the desire for the old, ancient peace, except for a new peace being made. These glad tidings, which Mago has broadcast, are very joyful to Himilco and other Annibals, their friends and servants. They may also be joyful to me, for our prosperity in war, if we seize our good fortune when it comes. But if we let this time pass, in which we might be thought to grant peace rather than seek it: I fear, lest this joy deceives us, and comes to nothing. Now let us discuss this matter seriously, and you shall perceive what great joy this is. He says, the army of our enemies is slain; yet he commands soldiers to be sent to him. What other thing would a man desire, if he were overcome? He also says, that the camps and tents of both armies of our enemies are taken, with a rich prey and spoil; yet he commands\".If we are to send grain and money to him. What else could a man desire, if he was robbed and driven from his own tents? But now I have answered Himilco in response to his demands. I would like to know if other Himilco or Mago would answer me regarding what I will ask of them. If the battlefield at Cannas resulted in the complete submission of the Roman empire, and the death of the entire host, and all of Italy surrendered and abandoned the Romans? First, have any people from Rome come to us fleeing and abandoning the Romans? Additionally, have any of the thirty-five tribes fled and come to Hannibal? These were things Mago had denied. It must then follow (said he), that we have many enemies left at Rome. But I would like to know, what courage and hope that multitude of our enemies has? When Mago had said he could not tell, Hanno replied, \"There is nothing more easily known.\" Did the Romans send legates to Hannibal for peace? Or did we have any knowledge of this?.That the Romans ever mentioned peace at Rome? When he also denied that: Then we (said he) have as great war now in hand as we had on the first day that Hannibal entered into Italy. There are many of us alive who remember how variable the victory was in the first wars between Carthage and Rome. Our wars and business (both by sea and land) were never thought to be more prosperous than before the consulship of Gaius Lutatius and Appius Postumius. But in their time, we were overcome at the Isles of Egates. Likewise now, if Fortune were to turn (as she is always variable), which I pray to the gods may not happen, would you then hope for peace, when we are overcome, which we cannot get, although we vanquish and overcome the Romans? If any mention of peace were made, either to be given to our enemies.But if you only want to discuss Mago's demands, I think it unnecessary to send those whom he desires, if our people have so vanquished our enemies as declared. And if they mock us with their vain reports of victory, when none such exists in fact, I think they ought to receive less aid from our hands.\n\nWith this speech of Hanno, few were persuaded by his opinion. Envy and hatred towards him, as well as the great kinship of the others, caused him to be poorly received. Moreover, they were so rejoiced with the sudden and present joy, that they would hear nothing that might hinder the same. Supposing the wars would soon be finished, if they did send any help now at this time into Italy. Therefore, by the whole consent of the Senate, it was decided to send to Annibal forty thousand Numidians to his aid..And forty elephants, and a great sum of money. The dictator of Carthage was sent into Spain, with Mago, to hire twenty thousand footmen and four thousand horsemen, who should furnish armies again in Spain and Italy. But these things were delayed and accomplished by leisure (as it often happens in prosperity. But besides the natural industry of the Romans, Fortune also worked much for them: for it happened in that year that a consul, who sought all means possible to bring about whatever seemed necessary, was in office. Marcus Junius, being dictator, besides the legions appointed before and the bondsmen of the city, with other reinforcements he could gather from various countries, to furnish the army: He leapt down from his horse, saying, \"All such as have committed any manner of crime worthy of death, and those condemned to prison for money\".If they would sell themselves to him, and go to war, he would pay their debts and free them from their creditors and punishment. Thus he had six hundred mercenaries, whom he armed with the armor that C. Flamminius took from the Carthaginians, and then he went out of the city with twenty-five thousand horsemen.\n\nAfter Annibal had taken Capua, he tried many and various ways to capture Naples, which he could not bring about, so he went from there to the fields of the Nolans, trying by many means to take the town of Nola. The senate, and especially the leading men, remained steadfast to their old allies, the Romans: The communes, being as they are accustomed, eager for news, inclined all to Annibal. Therefore the senate, fearing to struggle openly against the commons (whose power, if opposed, they were not able to resist), privately found ways to delay, saying they were willing to yield to Annibal..During this time of delay, they sent ambassadors to Marcellus, the praetor of Rome, who was then at Cannusium, informing him of the situation and urging him to come to them if they were to keep the town. Perceiving their steadfastness, Marcellus greatly praised the senate of Nola, encouraging them to persevere in their purpose. He employed subtle tactics to prolong the time until his arrival, which was imminent. In the meantime, he instructed them not to acknowledge any approaching reinforcements. Marcellus then prepared his army and marched towards Calacia, crossing the river Vulturnus, and headed towards Nola.\n\nBefore Marcellus' arrival, Hannibal left Nola for Naples, eager to win over some coastal towns..Marcellus, to ensure free and safe passage for ships from Africa, laid siege to Nuceria when he learned that Naples was defended by a Roman captain (the Neapolitans had brought M. Iunius Syllanus there). However, when he understood that Naples would be kept out just as effectively there as at Nola, he laid siege to Nuceria. The inhabitants eventually surrendered due to famine. At the time, Marcellus was in Nola, unsure of his own soldiers' loyalty as much as that of the princes of Nola. He feared the common people, and above all, a young man named Lucius Bantius, who was eager to surrender the town to Hannibal. Having found Bantius among a pile of dead bodies and severely wounded in the battle at Cannas, Hannibal had him healed and sent him home with generous gifts. In return, Hannibal hoped that Nola would be surrendered to him. Marcellus observed Bantius, who was troubled in his mind by such thoughts..He must be restrained either by punishment or reconciled with benefits: he summoned him, and entertained him benevolently with words, promises, and gifts, making him the most secure person in the city for the Romans.\n\nWhen Hannibal arrived at Nola, having recently taken Nuceria, he stood before its gates. Marcellus had entered the city, not fearing to camp outside but concerned that his delay might provide an opportunity for betrayal and surrendering the city to the Carthaginians. Skirmishes began between the city and the Carthaginians at this time. The prince of Nola informed Marcellus of secret meetings and communications between the common people and the Carthaginians at night. It was planned that when the Romans went out to fight, they would take their belongings and escape, and then close the gates, thus obtaining both their belongings and safety..They would receive the Carthaginians into the town instead of the Romans. Whatever they had shown these conspiracies to Marcellus, he praised their loyalty greatly and thought to try what he might do by battle before any such trouble was within the city. He ordered his host, which was divided into three parts, at the three gates that opened against their enemies. He commanded the baggage and supplies to follow at a pretty distance. And at the middle gate, he stationed the strength of the Roman legions, the new soldiers and those who came to their aid. He set the two other gates, strictly commanding that the Nolans in no way should come on the walls or near the gates. He also sent certain soldiers to wait on the baggage and supplies, lest they be busy in battle and the Nolans might spoil and take them. When all things were thus put in good order, they stood still within the walls, without making any show.\n\nAnnibal standing in array in the fields a long space..as he was accustomed, Marcellus marveled that he saw neither the host nor any armed men on the walls. Supposing that their council was discovered, and that for fear the common people of the town were compelled to abandon their promise, he sent part of the soldiers to the tents to fetch ordnance and all things necessary for assaulting the walls. Thinking that if he attacked them while they remained in this delay, the common people of the city would make some noise on the walls. Meanwhile, every man, as the commandment was, ran to his business, touching the assault. The host went to the walls; the gates were opened so suddenly. Marcellus commanded to spread the banners, and the trumpets to blow, and the foot soldiers first, and then the horse soldiers to charge their enemies. Some authors say that there were slain at this skirmish 2,000,000 Carthaginians, and but one Roman: whether the victory was so great or whether it was less..The act was great, and the conduct noble. Annibal having no hope of obtaining the town, went then to Accras. Marcellus straight caused the gates of Nola to be shut, lest any man should pass further; and made an immediate and diligent examination, who they were, that would betray the town. He beheaded 80 of them, and caused their goods to be distributed among the commons. And after he had committed the charge of keeping of the town to the senate, he removed with his whole host beyond Suessala.\n\nAnnibal, after he had won Accras, came to Casilinum, where they so valiantly defended themselves, that Annibal, being half ashamed, left the siege, and went to winter at Capua. And there he kept his host in houses for the most part of the winter, who of long time before had endured against all kinds of pains and toil, having small knowledge of pleasure or ease. And they that could not before be overcome with any kind of misery or pain.They lost themselves in unmeasurable pleasures: in which they were completely immersed, so eager they were for them, after their accustomed pains. Thus they took all their delight in sleep and wine, in banquets, haunting of harlots and baths, with daily rest and idleness, which delightful fashion withdrew both their courage and strength from their bodies and minds. So that afterwards their joy, comfort, and strength were more by the remembrance of the victories they had obtained before, than in their present strength. In so much that to let his soldiers thus follow their lusts was thought among experienced warriors a greater hindrance to him, than that he did not lead his host to Rome straight after the battle of Cannas. For tarrying and doubting was thought but only a prolonging of the victory, but this fault made them unable afterwards to overcome. So when he removed from Capua after the winter, it seemed that he led a strange army, other than the one he had brought there..They observed none of their customary type of war, some returned to their harlots. Many others, as soon as they began to feel pain, toil, and harshness of war, and when they were forced to cover themselves with hides, grew weary, and the war seemed to them so tedious, that they lacked both the strength of body and hardiness of mind, which they had previously possessed. A great part of the host, without their wages, stole from their captains. Neither did they have any other den or refuge but Capua.\n\nWhen it drew towards summer, Hannibal removed again to Casilinum, where, without assault giving but only by continuous siege keeping, he brought the inhabitants to submit, who showed to Hannibal willows, which grew on the banks of the river, which was shown to Hannibal. Afterwards, with greater diligence, he watched the river of Vulturnus, lest he should be deceived by such means again. Yet such like deceit was made by sending of nuts down the stream..In barrels it was not seen until it was also espied. At length they were brought to such poverty that they were compelled to take skins, straw, and the coverings of shields, which they softened in warm water and ate. Neither did they refrain from eating mice and such kind of vermin, and all kinds of herbs and roots, which grew without in the field adjoining to the walls. Thus also perceived Hannibal: wherefore he caused the ground to be plowed up, where all such herbs and roots grew to his enemies' succor outside the walls. In these newly plowed grounds the men of the town sowed paspalum, whereat Hannibal cried, Shall I tarry at Carthage while these seeds are grown up able for their food and sustenance? Wherefore, where before he would hear of no communication of truce, he then was contented to convene with them for their redemption. The price of their redemption was seven ounces of gold for each of them. When the convenants were made..They yielded themselves. And they were kept in prison until all the money was paid. And after, they were sent with good leave to Cuma. Five hundred and seventy soldiers came from Praeneste to Cassilinus' son. And most of them were slain and famished. The remainder went to Praeneste with their captain Manicius. Cassilinus was given to the citizens of Capua and kept with seven hundred of Hannibal's soldiers, lest they depart from there, the Romans should take it again. The Roman senate appointed double pay to the soldiers of Praeneste, and also gave them five years' license, to be absent from the wars, for their great loyalty. Then the Romans were busy in choosing new soldiers to supply their places that were slain in the battle before. Lucius Posthumius and Titus Sempronius were chosen consuls. The dictator, when the officers were chosen, went to Teanum..The army withdrew, leaving the master of the horsemen at Rome. Upon receiving the office, he consulted with the fathers about organizing their armies for that year. When they were most diligent about their preparations, news arrived in the city of a new slaughter and loss, another unfortunate event that occurred. The truth was that Lucius Posthumius and his army were destroyed in France due to this. There was a wide wood, called Litana by the French, through which he was to lead his army. The French had cut down all the trees on both sides of the way, and if they were not moved, they would remain standing; but once moved, they would fall immediately. Posthumius had fifty-two thousand men in his army. The French had encamped around the wood's entire perimeter, and when the Roman army had well entered the wood, they were ambushed..They chopped down the farthest part of the trees growing in the wood's borders. When these were moved, they fell one upon another through the wood, having no stay, bringing down and killing Romans as they passed, both men and horses. scarcely ten men escaped. The rest, who would have fled, were amazed by the sudden chance and were killed by the Frenchmen, who were armed and besieged the wood around. There were a few taken, who attempted to cross a bridge, which the Frenchmen guarded, but none of them escaped. They were all surrounded and besieged by the Frenchmen. There the consul Posthumius, who in no way wanted to be taken by his enemies, died manfully and nobly. They brought the ornaments of his body and his head, severed from the body, to the chief temple in that country, singing and rejoicing. They purged and cleansed the skull within and without..and covered the brain pan with gold, using it to drink from it during any solemn feast sacrifices. The Frenchmen considered the prayer equal to the victory, for although most of the cattle was slaughtered along with the falling of trees, they lost nothing of the substance they had on them.\n\nWhen this slaughter was known at Rome, the citizens were in such sorrow and trouble for a long time that they closed their windows and shops, as if it had been night. But within a short time, the senators ordered the officers to go about the city and open the shops and doors, and to urge the citizens to leave their sorrow.\n\nThen Titus Sempronius called a senate or court, in which he exhorted and counseled the fathers and conscripts, that they, whose hearts had not yet recovered from the great destruction and loss at the Battle of Cannas, should be present..They should not now suffer themselves to be vanquished with so little sorrow and calamity. Admonishing them, he assured them that concerning the Carthaginians and Hannibal, all was (as he believed it would be) well. Regarding the wars with the French, it could be deferred for a time. For at all times the reversing of their harms was in the power of the gods and the Romans. Moreover, he showed them that they ought primarily to counsel and work against Hannibal circumspectly, preparing with what number of men they could resist him. First, Marcellus declared what number was in his army that he commanded. After they had imagined and decreed what number would satisfy the two consuls' armies, they agreed that the war against the French should be omitted until another time.\n\nWhy these things were done and prepared in Italy..The Roman captains in Spain were not idle, but had the upper hand against their enemies. P. Scipio and his brother Gnaeus divided their army between them, with Gnaeus taking command of the land and Publius the sea. There was great warfare in Spain between the Scipios and Hasdrubal. But when it was known in Spain that Hasdrubal was going with his army into Italy, a large number of them turned their hearts to the Romans. Hasdrubal sent letters to Carthage, informing the Senate of the danger of his departure from Spain and how the majority of Spain would turn to the Romans before he had crossed the Ebro river. Although these letters initially alarmed the Senate, they did not change their plans, sending Hasdrubal to Italy instead and replacing him with Himilco with an army to guard the seas and land..And he passed through Spain, and when he had provided all that was necessary for him, he moved with great speed. He reached Hasdrubal, showed him the command of the senate, and Hasdrubal informed him how he should conduct himself in the Spanish wars. Afterward, Hasdrubal, before removing his camp, raised taxes on all countries under his rule, knowing that Hannibal had obtained certain passages from the French and that entering the Alps or high mountains without their help was difficult. Once he had amassed large sums of money, he went down to the river Iberus with haste.\n\nThe Carthaginians and Hasdrubal's journey became known to the Scipions, and setting aside all other business, they prepared to meet him with both their armies..And they were prepared to let Hasdrubal, a Carthaginian captain with a large new host, join forces with Hannibal, who alone was barely holding Italy in check. Troubled by this prospect, they brought their army to Iberus and debated whether to camp near their enemies or overrun and subdue some of the Carthaginian allies, thus delaying and prolonging their enemies' journey. In the end, they decided to besiege the city of Ibera, the richest place in the country at that time. When Hasdrubal learned of this, instead of bringing aid to his allies, he went to besiege a city that had recently fallen to the Romans. As a result, the Romans abandoned their campaign and turned the battle entirely to Hasdrubal. Between the two armies:.For certain days, a distance of five miles, during which time they were not without small skirmishes. At length, as it seemed pretended by both parties, at one time both the entire hosts descended into the plain, ready to give battle. The Roman host was divided into three parts; part of the footmen were set before the standards, and part behind the horsemen, guarding the sides or wings. On the other hand, Hasdrubal stationed himself in the middle battle line with the Spaniards, and in the right wing the Carthaginians, and in the left wing the Africans, with the hired foreign soldiers. He placed the Numidians before the footmen of Carthage, the remainder of the Africans he set before the wings. He did not set all the Numidians in the right wing, but those whose qualities were such in lightness and nimbleness, who, riding upon one horse and leading a spare horse in their hands, when the one was weary, they would among the thickest of their enemies leap armed onto the other fresh horse..Their agility and quickness were so great, and the horses of their kind so gentle and well-trained. Thus they stood in array, and little difference there was, one in the number or kinds of soldiers of either host. Notwithstanding, the soldiers' hearts were not alike. The Roman captains, although they fought far from home, could easily persuade their soldiers to fight for their country and for the city of Rome. Therefore, by that doubtful battle they proposed either to overcome or to die, trusting thereby to have a short return home to their country. The other host had not so stern valiant and hardy men. For the most part, they were Spaniards, who would rather be overcome in Spain than winning the victory, be conducted into Italy. Therefore, at the first meeting, when the darts were scarcely thrown, the middle ward fled, and gave way to the Romans: who came upon them with great violence, notwithstanding the battles were nothing less in the wings..for on one side, the Carthaginians and Africans came on them boldly and fought eagerly. But when the Roman host had gotten in the middle together, they were strong enough to put away the wings of their enemies. Therefore, being in number and strength best, they soon put the other to the worse. There was a great number of men slain, and unless the Spaniards had fled away, there scarcely any of them remained unslain before the battle began. There was no battle between the horsemen. For as soon as the Mauritanians and Numidians saw the middle ward overcome and put to flight, they drying the elephants before them, suddenly departed and fled, leaving both wings bare. Hasdrubal remained till the last end of the battle, fled with a few with him. That battle caused the hearts of the Spaniards, who doubted before in the friendship of the Romans..To be completely given to them. And it not only took the hope from Hasdrubal of leading his host into Italy, but also left him scarcely remaining in Spain. Which things, after they were certified to the senate at Rome by the Scipions' letters, made the Romans less joyful about the victory than expected. Hasdrubal and his host were not prohibited from entering Italy.\n\nWhile these things were happening in Spain, the Romans conducted their business wisely in Italy. Titus Sempronius and Quintus Fabius Maximus were chosen as consuls. Marcellus then lay at Nola, and he made numerous raids with his army into the fields of the Hirpines and Samnites, and so destroyed all with the sword and fire, renewing the memory of the old destruction of Samnium. Both nations then sent their messengers to Hannibal at once. Hannibal spoke to him as follows:\n\nWe were, O Hannibal, enemies to the Romans of our own accord, as long as our weapons and war machinery were in our possession..and they were able to maintain us after wards. When we had small hope and trust in them, we fell into friendship with Pyrrhus, whom we were later forsaken by, as we were unable to defend ourselves. We took a truce and peace out of necessity, for we were unable to withstand the Romans. And we have endured in the same peace for fifty years, up until your coming to Italy. Since that time, your only gentleness towards our citizens (who, having been taken, you have sent back to us again) as well as your virtue and fortune, have won us over to you. If you are safe and in good health, we not only would not fear the Romans, but also, if it were permissible to speak, we would not fear the gods. But truly, not only if you are safe and sound, but also if you are present where you may also behold our houses burning and the waylaying of our wives and children, we are so plundered, and our goods wasted and destroyed, that it may be thought that Marcus Marcellus has conquered at Cannae..and not Annibal: and the Romans may rejoice, that you alone, as it were at one battle, are strong and valiant, and at the next weakened and faint. We waged war with the Romans for one hundred years, being succored by no one, save that Pyrrhus strengthened and increased his power with our men, rather than defend us by his power. We will not rejoice in our prosperity, when we subdued two consuls with their hosts at one time and brought them into our subjection: but omitting all such prosperous chances that we had, we might show those things that happened unfortunately to us at that time, if there were any with less shame than we may now declare those that occurred to us. At that time, two noble dictators, the masters of horsemen, and two consuls, with their consular armies, invaded the costs of our countries..But now we are almost praying to one little host, left without the support of Nola. They overcame our countryside with less fear than if they were in the Roman fields. The reason is, that neither you defend us, and also that all our young and valiant men, who without doubt would defend us if they were at home, are with you and under your banner. Neither would we have known you or your host, had it not happened that through your might, there were so many Romans slain and put to flight. To whom we may suppose it is but a light thing for you to suppress our robbers, roaming about in the fields without order, running hither and thither in foolish and vain hope of a prey. A few of your Numidians would utterly confound them. I have no doubt, but you will send us some sure help and succor, except you judge us unworthy to be defended and helped..When you formerly considered us unworthy to be your friends and companions, receiving us into your friendship and fellowship. To this their lamentable oration, Annibal responded that the Hirpines and Samnites showed their ruin and loss, requiring help in their misfortune, and also complained that they were left without support and helpless, all at once. Whereas they should first have shown their cause, asking for help in their misfortune, and afterward, if they could not have help, then to complain that their suit was in vain. Never the less, he promised them help and support, not that his army should enter any of their lands, but that he would invade their neighbors, who were enemies to the Romans: thereby he would draw the Romans away from harassing them, making them glad to defend their friends. Regarding the war between him and the Romans, if the battle at Trasimene had been nobler than that of Trebia..And the battle at Cannas was more noble than that of Trasimenus. He intended to make the fame and memory of the victory at Cannas obscure and insignificant in comparison to a more noble and triumphant victory he expected from them. With this answer and great rewards, he sent them home. Leaving a little company at Tisatis, he set out for Nola. At the same time, Hanno arrived from the Brusians with supplies sent from Carthage, and elephants.\n\nWhen Annibal had pitched his tents, not far from Nola, he found things otherwise than the Samnite legates had shown him. Marcellus conducted himself and all his men so providently that he committed nothing to chance and left nothing recklessly in danger of his enemies. Whenever he went about spoiling the countryside or obtaining prey, he did so with great care, as if he should have done it justly..Annibal being present, and when he perceived Annibal to become stronger, Hannibal kept his host within the city. Near the wall, Hannibal summoned Herennius Bassus and Herius Petreius, who, by Marcellus' permission, went out to speak with him. Through an interpreter, Hannibal began to extol the virtue and fortune of Annibal, and disparaged the nobility of the Romans, which he said had decayed along with their power and strength. He continued that if this nobility and power had been as it was in olden times, despite knowing the harsh and cruel empire and governance of the Romans, and the great kindness of Annibal toward all the captives of Italy, the friendship and alliance of the Carthaginians was to be preferred over that of the Romans. And if both consuls with their armies were at Nola, they were no more to be compared to Annibal than they were at the battle of Cannae; much less one pretor with a few new and unskilled soldiers..was able to defend Nola. And rather than Anniball, they should consider, in what manner Nola should come to Anniball's possession: either taken by force or yielded. For there was no remedy but to have it, as he had with Capua and Nuceria. He further stated that he would not divine what should happen to the city if it were taken, but rather promised and undertook that if they would yield Marcellus and the city to Anniball, no one but they themselves would prescribe the bonds and laws of the friendship that would be between them.\n\nHerennius Bassus answered: the friendship between the Romans and the Nolans had continued for many years, of which neither of them thought. He furthermore stated that if they should have changed or broken their faiths when their fortunes failed or changed..That now it was too late to change: for those who changed had done so long ago. It had been foolish for them to have sought succor from the Romans if they had yielded the town to Hannibal. Therefore, their minds were joined and knitted together with those who came to their aid, and they were destined to die together. This answer took from Hannibal the hope of taking the city without battle: therefore, he besieged the city, intending to give assault to it on all sides.\n\nAs soon as Marcellus saw that his enemies approached the walls, he ordered his host wisely within the walls, and then suddenly issued out to battle, making great noise. Some were driven back and slain at the first encounter, but when the armies joined together, the battle began to be very fierce on both sides. It would have been a sore sight, had it not been for a huge tempest and rain that separated them; with both sides in equally miserable condition..The one was driven into the town, and the other to his camp or tents, and little harm done, where (being both eager for battle), they remained all the next day, so great was the violence of the storm. The third day, Hannibal sent part of his soldiers to rob and plunder the fields. Marcellus knew this and immediately led his army to battle, and Hannibal was not behind. There was nearly a mile between the town and the camp, where the two armies met. The cry raised on both sides caused the companies that had been sent out to plunder to return to battle. The Neapolitans with their power were ready to reinforce the Romans; Marcellus (greatly praising their good will and courage) commanded them to stand in readiness to aid, and to convey those who were wounded out of the battle. And that they should in no way fight until he commanded them. The battle was strong..The soldiers fought with all their might, and similarly, the Capitanes goaded them to do the same. Marcellus urged them boldly to withstand those who had been overcome not three days before, and who had recently fled from Cuma as vagabonds, and the year before had been driven from Nola, Marcellus being captain. To encourage them further, he said that not all their enemies were in battle: some were loitering in the fields, and those who fought in battle were weakened by the pleasures of Capua, with wine and the company of harlots. He also said that the strengths, courage, and might of their bodies and hearts, by which they had passed the great mountains called the Alps and the hills of Pyrenes, had completely gone. He added that the departing soldiers, scarcely able to bear and sustain their own members and baggage, showed that Capua was as harmful and unpleasant to Hannibal and his men..as Cannas was to the Romans. For there (said he), they had left all their strength, virtue, and good feats of war, yes, and had left there not only all their glory and fame of the past, but also hope of victory in the future.\n\nAnd when Marcellus, with such words to his enemies, reproached his soldiers, Hannibal likewise, with no less rebuke and blame to the Romans, called on his men. He knew they had the same armor and standards, which they had at Trebia, Trasymene, and at Cannas: what means it now (said he) that you scarcely are able to withstand one Roman legate, and the battle of one legion or wing? Where are my soldiers that drew Flaminius from his horse? Shall Marcellus with his new and untaught soldiers, and the succors of Nola yet again provoke us, and we not avenge ourselves upon them? Where are my soldiers who drew Flaminius from his horse?.And strike his head? Where is he who killed Lucius Paulus at Cannas? Are your swords blunt? Or are your right hands astonished and weary? What is this monstrous thing? You, who were once few in number, in a short time overcame a great multitude. Now, being many, you suffer a few to remain in your hands. You boasted boldly with your tongues that you would conquer Rome if anyone would bring you there. Behold now your business here is much less. I would have you prove your strength and hardiness here by winning Nola, a city of the country, situated in the open fields, surrounded by neither flood nor sea, and then I will lead or follow you, laden with such rich prey, to whatever place you will.\n\nHowever, neither these reproaches nor his enticements could strengthen their hearts: they were driven back on all sides. The hearts of the Romans increased not only by their captains' exhortations..But also by the Numidians encouraging and kindling their courage, they stayed and battled. At length, the Carthaginians fled and were driven back to their tents. Marcellus brought his soldiers to Nola with great joy and thanks from the people, whose hearts before were most inclined towards the Carthaginians. About a million of their enemies were killed in the battle, and one thousand six hundred and sixty captured, along with twenty and four elephants. Not a million Romans were killed. The next day, a truce was taken, which they spent burying the dead bodies. Marcellus made an offering to Vulcan with the spoils of his enemies. Three days later, either out of displeasure or in hope of more wages, two hundred thousand Numidian horsemen and Spaniards fled from Hannibal to Marcellus, whose faithful strong help and aid the Romans used in that battle often. Then Annibal sent Hanno back to the Brutians..With the host he brought before him from thence: and he went himself for the winter to Apulia, and lay about Arpi.\n\nAs soon as Quintus Fabius learned that Hannibal had gone to Apulia and had brought as much corn as he thought necessary to sustain them for the winter from Naples and Neapolis to the camp at Suessula, leaving a sufficient garrison there, he moved his camp near Capua, burning and plundering their fields. The Capuans, trusting little in their own strength, came out of the city and encamped themselves before the walls, fortifying them with ramparts outside the gates. They had 6,000 armed soldiers, who could fight better on horseback than on foot. Therefore, the horsemen constantly provoked their enemies by skirmishing.\n\nQuintus Fabius the consul then removed his tents back from the Campanians, allowing them to till and sow their ground; he did not return to destroy any of their fields..Before the new corn was tall enough to be harvested and able to feed their cattle, then he returned there again and ordered it to be gathered and brought to Claudius tents above Succula, where he provisioned for the winter. He commanded Marcus Claudius to leave a necessary garrison at Nola for its defense, and send the remainder of the soldiers to Rome, lest they be a burden to their friends and a cost to the common wealth.\n\nAt the end of summer, when all these things were completed, letters arrived from the Scipions, reporting their great and prosperous deeds in Spain. However, all their money for soldiers' wages and sailors' pay had been spent. These matters were considered in the Senate, and necessary supplies were ordered and sent to them. When these supplies and necessities arrived in Spain, the town of Illiturgis was besieged by Hasdrubal Mago and Amilcar, the son of Bomilcar, out of anger that they had changed their allegiance..and yielded them to the Romans. Nevertheless, though all these three hosts the Scipions valiantly entered into the town of their friends, not without great fight and slaughter, bringing with them grain, of which they had great need there, exhorting the citizens so valiantly to keep and defend their town, as they perceived the Romans to fight for them. Soon after they issued out to assault the great camp, where Hasdrubal was captain. There came to his assistance the other two captains of the Carthaginians with their two hosts, for there they knew well should be the greatest battle and most business. And then suddenly running out of their tents, they met together and fought. There were of the Carthaginians at that battle 100,000. And of the Romans about 160,000. Nevertheless, the battle was so prosperous that the Romans emerged victorious.\n\nOur new man has gained good experience this year, and a new one must be put in his place. How can things prosper?.That being said, I have sufficiently spoken about the type of men you should choose as counsellors. I will now speak a little about those to whom the favor of this election has inclined. Marcus Aemilius is one of the sacred priests, whom we cannot send from the sacrifice; we would be lacking the service due and customary to the gods. And you, Octacilius, have married my sister's daughter, and have children by her. Nevertheless, your merits and deserts towards me and my friends are not such that I have more respect for the common wealth than for my private business. Every sailor can in calm weather command the ship, but when sharp storms arise, the sea being troubled, and the ship tossed by the wind, then there is need of a man, and a governor. We do not sail now quietly, but are with troublous storms almost drowned. Therefore we must provide with great diligence..Who shall govern the stern or helm: we must consider this beforehand. We have tested your diligence, T. Octavius, in lesser tasks, in which you truly did not deserve to be entrusted with greater responsibilities. Three reasons we sent you away last year, of which you were governor. First, that the border of Africa should have been wasted and destroyed. Second, that the havens or shores of Italy should have been kept safe for us. And before all things, that no supplies or other necessities sent from Carthage to Hannibal should have had free passage. I am content to make T. Octavius consul, if he can prove that he performed any of these duties for the common good. But if, being captain of the navy, all that was sent from Carthage to Hannibal had as free passage as though the sea had been open; and if the borders of Italy were more endangered this year than the borders of Africa; what can you argue for yourself?.That you should be chosen chief captain against Annibal? It appertains to no one more than to T. Octavius, to ensure that such a burden is not laid on your neck, the weight of which will press down. I implore and persuade you all, that in choosing your consuls at this time, you use the same caution, that you would use if you were driven to choose two to govern your battle, when you being in harness on the plain against your enemies, were ready to fight with them. Trasymene and the example of Cannas are very sorrowful to be remembered; but they are right profitable, and a good document, to beware of such an other.\n\nAfter this oration..The young men's prerogative was convened again. They then held a new election. Quintus Fabius was chosen as consul for the fourth time, and Marcus Marcellus for the third. Their elections were unanimous. No one suspected Quintus Fabius of covetousness for rule and governance, but rather praised the nobleness and courage of his heart. When he saw that the commonwealth lacked a capable commander and knew himself to be one without a doubt, he considered the envy that he might face (if anyone arose because of this) less than the commonwealth's profit.\n\nWhen all matters were carefully arranged for the wars in all areas, the Campanians, marveling at the great and exquisite ordnance of the Romans, which was much greater than was customary, and fearing that the year would begin war against them, sent legates to Hannibal immediately. They urged him to move his army to Capua, showing him:.The Roman host was chosen and proscribed to besiege Capua because of their defection, which was more disappointing to the Romans than any city in Italy. When he had been there for a while, he left some Numidians and Spaniards to defend the city and went to Lake Avernus under the pretext of making a sacrifice. However, his true intention was to attack Puteolus and those left in its garrison.\n\nWhen Fabius Maximus learned that Hannibal had left Arpi and returned to Campania without rest, he hurried and had T. Gracchus move from Luceria to Beneventum. He left his son Quintus Fabius in his place at Luceria and came to Cassilinum with the intention of besieging it..And the Carthaginians within it. At the same time, Hanno arrived from the Brusians with a large host of horsemen and infantry at Beneventum. However, it happened that Titus Gracchus arrived from Luceria a little before him and entered the town. Upon hearing that Hanno had encamped three miles from the town at a water source called Calor and was ravaging the countryside, Titus Gracchus left the town and encamped a mile from his enemy. There he assembled soldiers, most of whom were bondmen who had fought in the war the previous year. These bondmen believed they would be made free before they openly asked for it. However, he perceived murmurings from some of them, complaining and saying, \"Shall we never be free, and fight like free soldiers and citizens?\" Therefore, he wrote letters to the senate about their desire and deserving..He had always provided them with good, faithful, and strong support up until that day, and they lacked nothing that belonged to good and just soldiers, except for liberty. Regarding this matter, it was permitted to him to do as he thought would benefit the commonwealth. Before he would engage in battle with his adversary, he showed his men that the time had come for them to obtain their long-desired and hoped-for liberty. The next day they would fight on a fair and open field, where the battle would be conducted without any fear of deceit, with clean strength and hardiness. He who displayed the head of one of his enemies, struck down in battle, would be made free immediately. And he who fled would be punished with vile servitude forever. Therefore, now (said he), each man's fortune lies in his own hands. For confirmation of these words, he said:.That he alone was not the author of their liberty; but Marcus Marcellus the consul, and the fathers had agreed to the same. He had sent them letters, which he showed and read to them. At these words, there arose great noise among them, demanding battle immediately, if it might please him. Then Gracchus allowed the assembly to pass, and appointed the battle against the next day. The soldiers were very glad, and in particular those who supposed their wages for one day would be perpetual liberty.\n\nThe next day, when the trumpets called to battle, they came together in good array, and at once upon the sun rising, Gracchus brought his soldiers into battle. And their enemies made no delay for their part. There were among them 17,000 footmen and 1,500 horsemen. The battle was very sharp, and lasted four hours, neither side knowing which would have the victory. Nothing troubled the Romans more.The heads of their enemies, whom Gracchus had appointed as the price of their liberty, were more valuable to them than their own. Therefore, whenever they had defeated any of their enemies, they would take their heads as trophies instead of using their weapons. Gracchus, perceiving this, commanded that every man should leave the head he held and take up his weapon to fight. The battle then became even more fierce than before, with the captains on both sides urging their men to fight. Gracchus showed his people that if their enemies were not put to rout that day, they would never look for their liberty again. When the soldiers heard him say this, their hearts were so kindled that they rushed upon their enemies with such great violence that they were unable to sustain their might and courage, but instead fled incontinently towards their camp. The Romans following and pursuing them made a great slaughter in the flight..During the battle, fewer than 2.2 million of the entire host escaped, including their captain. The majority were horsemen, while the rest were either killed or captured. Fewer than 2,000 Romans were killed. When they returned to their tents, heavily laden with their great prey, these events occurred at Beneventum. While these things were happening at Beneventum, Hannibal was wasting the Neapolitan fields and moved his tents to Nola. When the consul Marcellus learned of this, he summoned Pomponius the pretor to meet him, along with the forces at Suessula, intending that they would meet him. He sent Claudius Nero with a strong company of horsemen out of the town by night to surround Annibal on the other side, commanding him to attack his enemies in the back once he saw the battle had begun. However, Nero could not carry out this plan either because he was unfamiliar with the cumbersome ways of the countryside..Marcellus met his enemies in the morning and gave them battle. He won the victory, causing his enemies to flee, but dared not follow them due to the lack of horsemen. Therefore, he ordered his men to retreat. Two thousand of their enemies were slain, while fewer than four hundred Romans were lost. Nero and the horsemen, in vain, labored day and night without seeing their enemies, and returned home around sunset. Nero was severely reprimanded by the consul for this fruitless journey, as the consul believed that their enemies could have suffered greater losses at Cannas if Nero had not delayed.\n\nThe Romans regrouped the next day and went out to the fields, but Hannibal remained in his tents, feigning defeat. Three days later, without hope of taking Nola, trusting in better fortune, he moved to Tarentum.\n\nQuintus Fabius, the other consul, had his camp at Casilinum..Which was kept with 2.2 M. of the Campanians, and 70 C. of Hannibal's soldiers. He caused Marcellus to come to him with his host, and if the Nolans thought themselves not safe from Hannibal, that they should send to Beneventum to Gracchus, to come to their succors. Which thing done, Cassilinum was quickly won, and the soldiers who were there, as well of Hannibal's as of Capua's, were taken and sent to Rome, and there put in prison. There were taken in that year in Spain many battles between Mago and Hasdrubal, the commanders of Carthage, and the Scipions. For before the Roman commanders could pass the river Iberus, Mago and Hasdrubal had killed a great number of Spaniards, friends to the Romans..And had obtained the utmost part of Spain, had the Scipios not arrived in time: their coming stayed the warring minds of many in that country. Between the two commanders, there were many battles fought, in which the Romans always had the upper hand. In several battles, they slew great armies of the Carthaginians and their allies, captured various towns and castles, reducing their enemies to a low ebb, causing them to be glad to rest and do no notable acts. Then the Roman commanders, remembering that the city of Sagunt had long been oppressed by the yoke of Carthaginian dominion, they removed their host thither and won it back, restoring it to the original inhabitants. Then they invaded the Turdetans, who were the first to cause war with the Carthaginians, whom they conquered shortly and destroyed their cities. These deeds were done in Spain, Quintus Fabius Maximus.. and Marcus Claudius Marcellus being consuls. Tha\u0304 the officers for the yere to come, were chosen at Rome: where Quintus Fabius the yonger, sonne to the olde Con\u2223sull, was chosen one of the consuls: and Titus Sempronius Gracchus the other: Than all the other officers in order. Whan to euery capitayne was assigned his hoste and warde: the warres agaynst Anniball were co\u0304mytted to the consuls: Sempronius went to the Lucanes, and Fabius to Apulia. The father went as legate to the sonne, to shewe hym of the mynd of the senate. This yong Fabius lay than at the campe aboue Suessula: who hearynge that his father was come to hym as imbassadour from the senate, came furth to mete hym in his royall astate, with his .xii. sergeantes before hym: but xi. of his sergeantes, beholdyng the maiesty of olde Fabius, as he came rydyng, passed by, and nothyng sayd to him. Than the sonne being consull.The twelfth sergeant was ordered to attend to his duties. The father also dismounted from his horse upon being quietly commanded to do so by his son, who then declared the charges against him.\n\nSoon after, Consulius Altinius, accompanied by three sergeants, arrived at the camp from Arpos, offering to deliver the town in exchange for a generous reward. The council debated this matter and, by a majority decision, agreed that Altinius should be punished as an unfaithful traitor and common enemy. This judgment was based on his previous betrayal after the Battle of Cannas, when he had surrendered the town to Hannibal, switching allegiances as fortune changed. With the Roman power on the rise once more, they believed it unacceptable for him to begin a new act of treason..but that he should be ordered as an untrustworthy fellow and a vain enemy. Against this, Old Q. Fabius spoke, saying that they ought to consider the perilous time of war and proceed in such a way that they lose none of their faithful friends by any occasion or example that they gave; but by all means possible, if any of their friends were fallen from them, to find means to win them back. And when any of them knew their offenses and desired to return to their old friendship: with great gentleness to receive them. For if you will admit it to be more heinous for our friends to return to us than it is for them to leave us, there is no doubt, but soon we shall see the most part of our friends in Italy abandon our friendship and align themselves with Hannibal. Nevertheless, I will not advise you to give much faith to Altinius, but keeping a good mean, do not regard him as an enemy..He should not be trusted as a friend, but sent to some of your cities nearby for safekeeping, until the wars have ended. At that time, we can consider whether his initial departure from us warranted more punishment than his return merited pardon. This advice was given. He was sent with his company to Cales. The consul decided to besiege Arpos. Following his purpose, he pitched his camp within a mile of the town, where he could see it. He perceived on one side, which was least used, a low gate and a narrow one. To this gate, he appointed certain good captains and six active soldiers, to carry scaling ladders about three of the clock in the morning before day, commanding them first to attempt scaling that tower, then on the inner part to break down the walls or the gate, and, once they had control of part of the town, to signal him with the sound of a horn..He and the remainder of his host approached their support using this plan. The plan was executed with haste. One thing that was thought to hinder their purpose actually helped them and confused their enemies: a heavy rainstorm with a violent wind fell in the middle of the night, forcing the watchmen to abandon their posts on the walls and retreat to their houses to wait it out. In the meantime, the Romans scaled the walls and were attempting to break down the gates. The watchmen did not hear their noise due to the storm's rude noise and the heavy rain. They blew their horns, and the consul drew near. At dawn, they entered the city through the broken gate. Their entry was discovered. There were 5,000 soldiers among Hannibal's men in that town, and the town itself had 3,000 armed men..The Carthaginians made the men of Arpos go at the front of the battle, intending to keep them behind their backs. After a little skirmishing in the streets, some men of Arpos and certain Romans, who were previously acquainted, began to communicate and speak together. The Romans spoke first and said, \"O men of Arpos, what do you mean, to fight against your own countrymen? In what way have the Romans wronged you? Or what have the Carthaginians deserved from you, that you should labor to make Italy subject and tributary to Africa?\" The Arpins excused themselves, saying, \"We have been betrayed and sold by our captains to the Carthaginians, and we are almost entirely destroyed.\" Their communication stayed the fighting. And after a certain time, the pretor or governor of the town was brought by his men to the consul. They had come to an agreement..The Arpines took the side of the Romans against the Carthaginians. About a thousand Spaniards were in the town, who likewise joined the Romans. However, they first obtained from the consul that the Carthaginian garrison be allowed to leave the town freely. This was indeed carried out. They departed to Salapia, where Hannibal was, and the town was immediately delivered to the Romans without loss of any of their army.\n\nThe Scipions had successfully advanced their business in Spain in this period, both in supporting their old allies and gaining new ones. Additionally, they received sudden news of comfort in Africa, due to the reason of King Syphax of Numidia, who had become an enemy of the Carthaginians. Three legates were sent to this king to bring him into alliance with the Romans..And he urged Syphax to make war against the Carthaginians. This message was acceptable to Syphax, who then reasoned with the legates, expert in military matters, and perceived many things in which he and his men were previously ignorant. When they were ready to leave, he requested that two of them return home to their commanders to secure an alliance between him and the Romans and to assure them of his full intent. He allowed the third to remain with him to govern his army, as his men were good horsemen but lacked skill in fighting on foot. To this request they agreed and departed, taking the kings oath and promising that if their commanders did not agree, their comrade left behind would be sent home to them immediately. The name of the one who remained with King Syphax was Statorius, who then selected a large number of young and active men..Whome he taught to follow their banners and keep their army after the Roman fashion: So that in short space, Syphax thought of himself able, both on horseback and on foot, to give battle to the Carthaginians. Thus was there a safe band of peace and amity between the Romans and Syphax.\n\nWhen the Carthaginians learned of this, they sent continuous messengers to one Gala, king of the other part of Numidia. This Gala had a seventeen-year-old noble and wise young man as his son, named Massinissa. The ambassadors showed the king that it would be better for him, with their help, to overcome Syphax in time: than by his means the Romans should have any entry into Africa.\n\nWith such words, they persuaded Gala to war: and much the sooner, for that Massinissa his son desired to be governor of that army. Whereupon the army of the Carthaginians was joined to Massinissa's army. And at the first battle, Syphax was overcome..And M. of his men slain: so that with a few horsemen, he fled to the Mauritanians, who inhabited near the Gades or pillars of Hercules. There he gathered a new army and, thinking to sail over into Spain, but before he could take the water, Massinissa with his army came again against him, and without the help of the Carthaginians, fought a noble battle with him and overcame him.\n\nAnnibal this season ever having hope that the city of Tarent would, by one means or another, be taken, as mentioned before, made his abode not far from that city. And to bring his opinion to his purpose, there happened a fortunate chance through one Phileas, a Tarentine, who had long tarried at Rome as a messenger of the Tarentines. At Rome, at that time, there were various pledges of the noble blood of Tarent kept in gentle keeping. To these pledges this Phileas found the means to have frequent access, and in the end, he so corrupted the keepers..In the beginning of the night, Phileas guided those with the pledges out of the city in secret ways. However, news of their departure spread throughout the city in the morning, and a large number pursued them with haste. Before they had traveled far, they were overtaken and brought back into the city. For their offenses, judgment was given that they should first be scourged with rods naked, and then brought to a high rock. From the top, they would be thrown down to the ground.\n\nThis cruel end for the noblemen greatly disturbed the minds of various cities in Italy and Greece, particularly those related to any of them who had been killed. Thirteen of Tarentum's nobles conspired against the Romans, with their captains and leaders being Nico and Philomenes. They were great hunters..And they frequently left the city at night to go hunting. Therefore, under the guise of hunting, they headed towards Hannibal's army, intending to speak with him and declare their intentions. When they approached the camp, they left their company in a nearby wood and went to the camp. They were immediately captured by the watchmen and brought before Hannibal, as they had requested. They declared their purpose and good will to him. He gave them great thanks and sent them home again, laden with fair promises. And to conceal their ruse, he ordered them to drive certain cattle of the Carthaginians with them, saying they had obtained this privilege from their enemies, which they were allowed to do without resistance. They brought them home to Tarentum with joy. They often did this, and it was thought remarkable that they so frequently undertook such ventures and always escaped unharmed. They often did this..And whenever they killed any venison or brought any prey from the Carthaginians (who they were permitted to do so with at all times as they pleased), they either gave it to the captain of the city, a Roman, or to the gatekeeper: thus, they had brought the gatekeeper into such a custom that whenever Philomenes whistled, the gates were opened to him at all hours of the night.\n\nWhen they had brought all things in this good state for their purpose, they went to Hannibal and agreed with him on this covenant: that the Tarentines should live ever under their own laws and customs. Also that they should pay him no tribute, nor have any army appointed by Hannibal to keep the city, but at their own pleasure. And that they should enjoy all their goods. Only the soldiers of the Romans, who were in the city, and their goods, were at the pleasure and will of Hannibal. Then Hannibal lay three days journey from Tarent..And because he wouldn't stay long there, appearing suspicious, he feigned illness and had it broadcast that his sickness was the reason for his prolonged stay in that one place. But when he wished to have the town, he selected 10,000 horsemen and the lightest footmen from his army. Removing from his camp at night, he made swift progress until he was within 15 miles of Tarentum, where he secretly remained, charging his men not to break their array or order, but to be ready to do as their captains commanded and nothing else. Before setting out, to conceal his departure better and to deceive the countryside, he sent out 4,000 Numidian light horsemen ahead, instructing them to overrun the countryside. By this means, his army could pass unnoticed. If they encountered any men, they were to bring them back. And if they met with any opposition..They should sleep them, intending that the inhabitants, as they went, would think they were robbers and thieves, not men of war. The news of their robbery reached the Roman captain at Tarent: who took but small notice of it, thinking since Hannibal himself was sick and his army so far off, he would send forth certain men of his armed forces the next day to drive away those robbers and save the corn and cattle of his friends. That same night, Annibal moved towards Tarent, taking Philomenes with him as his guide. When they approached the town, it was arranged that Philomenes should enter the town with a number of men in armor at the gate, where he was accustomed to enter, bringing his prey from hunting. When he arrived there, he awakened the porter, saying that he had brought a great boar that he had killed. At the first call, the porter opened the gates; and first let in two young men of his company; then entered he..And his servants, plucking at the great gatekeeper while he was daring and musing, suddenly killed him with his boar spear or hunting staff. Thirty other men were let in immediately, who killed the other watchmen of the said gate, and silently brought the rest of the army into the market place, where they remained quietly without making any noise. While this was happening at one gate, Annibal, with a large number of men, approached another gate, and at a distance made a great fire, which was a signal or token between him and Nico, who waited with other companions, ready within the town, looking for his coming. When Nico perceived this fire, he made another fire in response. And when either one perceived the other, both their fires were suddenly put out. Annibal began to approach with his army to the gates. Nico also within the city came to the porter's ward..He found the gates open and the watchmen asleep, so he killed them all and opened the gates, allowing Annibal and his company of footmen to enter. The horsemen were commanded to wait in the plains outside to do as needed. Thus they entered the town, making no noise, and went to the market place where they met Philomenes and his companions. He had two hundred French men with him, whom he divided into three parts and sent to different parts of the city. The Africans and Tarentines he ordered to keep the most frequented streets of the town, commanding them to kill all Romans but spare the Tarentine citizens. He appointed the said young gentlemen of Tarent, who were his helpers and friends, to be in the company of his soldiers. So when they saw any citizens, they were to comfort them, bidding them not to be afraid..not to be afraid: for they shall have no harm. Then a great rumor and noise began to be raised in the town, as is ever the case where such unfortunate events happen. The captain at the first noise, suspecting treason, fled to the harbor, and from there, in a small boat, crossed over into the castle.\n\nWhen the day appeared, and the Carthaginians' and Frenchmen's weapons and arms were perceived, along with the death of so many Romans: it was then clear that Hannibal had taken the town. Whereupon, the Romans who could escape fled to the aforementioned castle. Then Hannibal ordered the citizens to assemble together without armor to hear his pleasure, which they all obeyed. There he declared to them the love and great affection he had always borne for them, and the kindness he had shown them at the battles of Trasymene and Cannae, sending to them such of their friends as he had taken captive without any harm or impediment..And after he had expressed with great insistence the cruel and proud dominion that the Romans had ever had over them, he was come to deliver them: willing every one of them from the city to return home to his house, and with speed to write his name on the door of his own house. For immediately he would send his soldiers to spoil and destroy such houses as had not the names entitled on the doors. Charging them on pain of death that none of them should write his name upon the door of any Roman's house; for that was the mark whereby his men might know the houses of his friends from those of his enemies.\n\nWith this exhortation, he licensed every man to depart home, and within a certain space, he gave a signal to his soldiers to spoil the Roman houses. This was done, and good spoils were taken. On the morrow he determined to assault the castle; but when he saw the strong natural site thereof, being half compassed with the sea..Beauty on the great high rocks, and on the other half having great ditches and high walls toward the town: he was loath to spend his time in assaulting them, and to leave other great things unattended. Nevertheless, being loath to leave his friends the Tarantines open to all the incursions of the men-at-arms of the castle (for they might at all times have access to the town at their pleasure), he thought to build a wall and ditch on the town side, between them and the castle. And he had this opinion, that when the ditch was casting, the Romans would adventure to make an excursion on the laborers, to let his work pause. And he intended, that if they so fiercely would do, so to dispose his men privily in ambush: that such slaughter of them should be made, that they should not be able afterwards to harm the town. And even as he thought, so it came to pass. For as soon as the work was begun, immediately the gate of the castle was set open..And the Romans encountered the workmen and Carthaginians with such violence that they immediately retreated, and some more deliberately, to boost their hearts and courage and draw them further from their position. But at a certain signal, the Carthaginians' resolve broke out with such force and invaded the Romans that they fled back towards the castle with great speed. However, the street was so narrow that they had to pass through it, and they were so troubled by the laborers' baggage in their way that more were killed in the retreat than in the fight. Thus, the power of the castle was left so small that afterwards their works were never halted, but the deep ditch and wall were made in such a way that he did not leave any garrison in the town. Nevertheless, he left a certain number of his soldiers there and he removed the rest of his army five miles from there to the River Galesus..Annibal pitched his tents near the castle. Shortly after, he returned to assess the castle's strength and believed it could be taken by a sally. He ordered the construction of various engines and positioned them against the walls, instilling great fear in the castle's inhabitants. However, in the night, a fleet of warships from Metapontum, then allied with the Romans, entered the harbor. With their assistance, the castle's defenders destroyed and burned all the Carthaginian engines and munitions. Annibal's hope of capturing the castle through assault was lost, but he then planned to starve them out. This strategy also proved fruitless. The castle's inhabitants had the sea free on one side, allowing them to receive supplies at their leisure. The Romans, masters of the harbor, prevented all provisions from reaching the city by water. Thus, they were much more likely to endure a siege..Then the other castle, which they besieged. Therefore Annibal, trusting in the strength of the place, called the rulers of Tarent before him and said: I behold the nature, the site, and all the strength of this castle, and I cannot see that any assault can prevail, so long as our enemies are lords of the sea and have that at their disposal. But if we may (said he) have ships, which may restrain supplies from reaching them: either they will depart thence, or yield to us. The Tarentines agreed well to this, but they said that he must help, that some of the Carthaginian navy in Sicily might be caused to come there to keep the said port. Why (said Annibal) do you not have ships of your own? Yes, truly (said they), but they lie here in a small creek, and as long as our enemies have dominion over the mouth of the harbor, how can they ever escape into the open sea? Yes, said Annibal, fear not. For many things, which naturally hinder this, can be overcome..Your city is situated on a flat and even ground, and your streets and ways are broad, allowing access to all parts. I will convey your ships through the highway that runs through the heart of your city, on wains and wheels, to the harbor, at a small charge. By sea and land, we will encircle them: therefore, they will soon be forced to abandon the castle, or else we will take both them and it as well.\n\nThis wise plan amazed and impressed all men, instilling hope for the successful execution of his intention. In addition, wagons and carts were gathered and joined together. Engines were constructed to lift and draw up the ships, and the ways were made hard, even, and level, facilitating their easier transportation. Thus, with the strength of beasts and men, the ships were brought to the harbor..and in a few days, they were fortified with men and all other necessities, encircling the castle, casting their anchors before the harbor mouth. Hannibal was thus engaged with the business of Tarentum. Quintus Fabius Maximus and Appius Claudius, chosen as consuls for that year, came with their armies into the Samnite territories. The rulers of Capua grew fearful, as they suspected the consuls intended to besiege their city soon. Moreover, a scarcity of corn began to afflict them. The Roman legions had invaded their land to such an extent that the Campanians dared not till or sow their fields. Therefore, they sent legates to Hannibal, requesting him to bring wheat from the adjacent countryside before the consuls entered with their armies. In response, Hannibal dispatched messengers to Hanno, urging him to come from the Bruttians with his army to Capua, and to make provisions..Hanno, as commanded, left the Samnites and the consuls and passed by until he was within three miles of Beneventum. There, on a mountain, he pitched his camp, and in towns of his friends nearby, where a great abundance of wheat had been carried the summer before, he made provisions for the Campanes. He sent word secretly to Capua, telling them what day they should come, with all the wagons and carts they could assemble in the country, to sell their wheat at the said places. The Campanes, lightly and carelessly foreseeing their business and wealth, came on the assigned day, bringing with them only four hundred carts. Hanno greatly reprimanded them for this, marveling that they would not more eagerly avoid hunger, which all beasts labor to avoid. Therefore, he sent them home empty-handed and appointed them another day..Fulius, having returned for a much greater quantity, learned that the Beneventans had become aware of this. Inconvenienced, they sent ten messengers to the consuls, informing them of Campania's intentions. The consuls agreed that Fulius, with his army, should proceed to Beneventum and enter the town under cover of night, remaining there until he deemed the time appropriate for his purpose.\n\nUpon entering Beneventum, Fulius was informed that Hanno had taken a portion of his army out for wheat gathering, and that two million people, unarmed, had arrived at the camp with a large, disorderly crowd mingled among the soldiers, maintaining no military order.\n\nKnowing this, the consul ordered his men to prepare with their banners and armor. The following night, he intended to assault the Campanians and the Carthaginian tents. They carried out his orders, and around the fourth hour, they set out from the town..And they came to Hannibal's camp, just before the dawning of the day. At their first coming, with their sudden noise, the Carthaginians became so fearful that, if the camp had been pitched on level ground, they would have won with little resistance; but the height of the hill, with the defenses they had built around it, was such that they could not get up to them in any way; they could only climb by great steps and effort. In the dawning of the day, the battle began to grow strong. The Carthaginians not only defended their camp but also kept the hill outside it, continually throwing down the Romans who struggled wonderfully to climb the place. Nevertheless, at length, by great pain and toil, and also with great loss and injury of men, they reached the ditches of the camp. The consul, advising well the harm that would befall his company in winning the place, called the tribunes to him, saying that he would no longer at that time pursue his foolish enterprise..But he would return to Beneventum the next day, and join his camp with that of his enemies. The Campanians should not be able to sally out, and Hannibal would not be able to retreat again to them when he returned. To make this more secure, he would send for his fellow Claudius, the consul, with his army to assist. When the tribune ordered a retreat, his soldiers, who were intensely focused on their enterprise, paid no heed. Among them was one Vibius, a captain of a Pelignian company. He seized his standard in his hand and, with great force, threw it over the ditch into the Carthaginian camp. \"Evil may befall me and my company,\" he said, \"if our enemies enjoy our standard.\" He then forcefully crossed the ditch and claimed it back, entering the Carthaginian camp. His company boldly followed..Valerius Flaccus cried out on another part: \"What sluggish cowards have we become? Shall the Pelignes win the honor of taking the camp of our enemies before us, Romans? Therefore, Titus Pedanius, a centurion of a hundred men, took his standard in his hand from his standard-bearer, saying: \"This standard I will bear into the field of my enemies. Follow me, sirs, as many of you as are unwilling to lose it.\" And they were immediately taken to that other part of the camp. The consul, perceiving their bravery, changed his mind about calling them back, and began to comfort them. He exhorted the rest to help their comrades, who so valiantly fought in the enemy's camp. By his heartfelt words, every man urged himself to enter, not regarding the darts or weapons of their enemies, as people fearing no danger: And as people who did not care for death, so they might die in the enemy's camp. Thus, within a short time, that strong place was won, and above six thousand were slain..The Romans took, with the men of Campania, those who came for corn, with all their carts, and a rich prize that Hannibal before had not obtained in the fields of the Romans' enemies. Which prize the consuls sold (for by that time Claudius had also come there), and rewarded their men, especially Vibius and Pedanius. When Hannibal heard of the loss of his people, he fled back again to the Brutians, with a few men whom he had taken with him, to get wheat for the Campanians.\n\nThe Campanians, hearing of the loss of their men and friends, sent to Hannibal, showing him that both consuls were at Beneventum, within a day's journey of Capua, intending to lay siege to their city. It was to be feared, if he did not soon succor them, that the Romans would win and destroy that city. They added further, that neither the castle of Tarentum nor the town itself should be so greatly esteemed by him..As Capua, a city of great nobility that he knew well of himself. He compared it to Carthage, leading the Carthaginians to trust that he would not abandon it to be spoiled and destroyed by the Romans.\n\nUpon hearing this message, Annibal showed the ambassadors his love for their city, promising to be its defender. With these gentle words, he sent them home again, and he also sent with them two thousand horsemen to help them defend their fields from robbing and wasting.\n\nMeanwhile, P. Cornelius the praetor, with certain ships laden with wheat, came into the harbor of Tarentum. He also summoned soldiers from the garrison at Metapontum to the castle of Tarentum to remain for its defense. By their arrival, the inhabitants of the castle were assured safety from any harm by their enemies. However, as soon as the inhabitants of Metapontum were delivered from the Roman garrison,.They fell into league and alliance with Hannibal. The Thurines, holding a grudge against the Romans for killing various of their friends, as previously stated, devised a means to bring their city to the alliance of Hannibal. The kin of those slain sent messengers to Hanno and Mago, who were then among the Brusians, urging them to come with their army to lay siege to the town. They did not doubt that Marcus Attinius, ruler of a small Roman company left for the town's defense, would soon come out to give them battle, trusting in the young armed men of the town whom he had armed and instructed in the ways of war according to the Roman fashion. They thought this sort would give him little pleasure when he would have the most need of them. The two commanders, hearing this glad news, entered the fields of the Thurines, dividing their company between them. Hanno with the foot soldiers..with banners displayed, they marched towards the town: Mago and all the horsemen stayed in a valley near certain hills close to the town. Attinius, knowing only of the foot soldiers, prepared his men and with great courage marched out of the town, trusting nothing of the mischief within. The battle was quick on the Roman side: but the Thurines stood as if watching, not as enemies. Hanno and his men, with the intention of drawing the Romans into danger, retreated. And when they were near the hills, they fiercely attacked the Romans. Meanwhile, Mago and his horsemen suddenly and eagerly approached them: at the first encounter, the Thurines fled into their town as fast as they could. The Romans maintained the battle for a while, but were eventually forced to retreat towards the town: The traitors..The causers of all this mischief had reached the gate with their power, preventing the Thurines from returning, and kept the gates open, welcoming them into the town. But when the Romans arrived, intending to join the Thurines, they cried, \"It is time now to close the gates; otherwise, we will let the Carthaginians into our town among our own men and lose all.\" They closed the gates, allowing the Romans to be slaughtered by their enemies without assistance. Only Attius, the captain, whom they had previously granted entry and treated kindly, was permitted to leave with a few men. After his departure, they opened the gates and welcomed the Carthaginians.\n\nThe consuls had departed from Beneventum to assault Capua, believing they would make their year happy and honorable if they could win Capua..that was so noble and rich: and avenge us for the injuries, inflicted by them before. Nevertheless, to ensure the Beneventans were not left without support in our absence, we sent to Titus Gracchus, who was then in the country of the Lucanians. We commanded him, with his horsemen and other light infantry, to come to Beneventum. Leaving the Lucanians with the remainder of his men, under some captain whom he trusted.\n\nThe Lucanians were then divided, various towns were surrendered to Hannibal, and some remained under Roman jurisdiction. Among these, the chief ruler that year was a Lucan named Flavius. Suddenly, this Flavius turned his mind to Hannibal; and to gain his favor, he sent to Mago, who was then among the Bruttians, to come and speak with him. When they met, a composition was made between them. If he could deliver Gracchus, the captain of the Roman army, the Lucanians would be friendly received into alliance with the Carthaginians..and live according to their own laws. They brought Mago to a great fort, where he ordered him, along with a large number of armed men, to hide him. He appointed a time, at which he would bring you the Roman captain. After this arrangement, he departed and went to Gracchus. He showed Gracchus that he had secretly begun a great enterprise, which he needed Gracchus' help and assistance to bring to fruition. I have told him (said he), I have persuaded all the princes of the Lucans, who had gone to the alliance of Hannibal, to return again to the obedience of Rome. I have informed them of the increasing Roman power, which we can daily perceive, and the decreasing strength of the Carthaginians. I urged them not to trust the Romans' gentleness, whose nature we have always found to be meek and gentle towards those who have rebelled against them..Upon humble submission to them, I persuaded them all to be reconciled. They were content, allowing you to speak the same words, placing your right hand in theirs as a pledge of your faith, upon which they could trust. I had arranged for this composition at a secret place, well out of the way from our company, for fear of spies, yet not far from your camp. Gracchus, not trusting deceit and treason in his words, took his officers and horsemen with him, unarmed, and rode to the appointed place, accompanied by Flavius as a guide. As soon as they arrived, Mago and his army suddenly invaded them. Flavius immediately joined the Carthaginians to make the treason more evident. There were plenty of javelins cast at Gracchus, and his horsemen were attacked as well..And when he saw no other remedy, he alighted from his horse and commanded his company to do the same, exhorting them, since they were few in number and unarmed, in such a place where they could in no way escape, that they would not die like unrevenged beasts, but that with noble hearts they should assault their enemies, and die bathed and besprinkled in the blood of their enemies: by this they would end in greatest honor. But especially above all things (said he), let each of us seek to slay that Lucanian traitor Flavius, not doubting that whoever sends that traitor's soul to hell before he dies him, he shall find the oblation thereof, doing him much comfort and solace. As soon as he had spoken thus, he threw his cloak about his left arm instead of his shield and ran upon his enemies, who with their darts and weapons killed most of the Romans. And when they saw Gracchus without help..They intended to take him alive: but as soon as he perceived Flavius among his enemies, he ran through the thickest of them, with such force, to have slain him, that they were forced to kill him, or else he would have caused them great harm. Whose body Mago caused to be brought to Hannibal, and he caused it to be buried with much honor.\n\nMeanwhile, the consuls entered the fields of the Campanians. Their men spread out over the countryside, robbing, plundering, and wasting in various places. This was perceived, and with the help of the townspeople, Mago and his horsemen issued out suddenly against them. And before they could gather together in order of battle, they slew one thousand and five hundred. This loss caused the consuls to work more circumspectly in all their proceedings thereafter.\n\nAnnibal, hearing of the successful battle of the Campanians in his absence, drew near to Capua with his army..King Thicyn, believing that the Romans should be much less able to endure his power when joined with the Campanians, displayed his banners and set his company in order and goodly array, ready to fight, three days after his coming. The Romans likewise made themselves ready, and the horsemen on both sides fought strongly for a while, until both parties perceived a strange army coming towards them; neither was either side privy to this truth. The truth was that G. Cornelius, who at that time held the office of Quaestor at Rome, was coming to the aid of the consuls with the legions, which the previous year had been under Sempronius. However, his coming unknown to both sides made both the consuls and Hannibal afraid; so that, as it were by agreement, both parties withdrew to their camps, the Romans suffering somewhat more loss than the Carthaginians. Then the consuls, wishing to draw Hannibal away from Capua, devised the following night to depart. Fulvius with his host.Apius and his host went to destroy the Cuman fields. Apius went to the Lucanes. Annibal, having learned of their various departures, was indecisive which to follow. In the end, he decided to follow Apius, but was greatly deceived. Apius, leading him on a long detour around the countryside, returned another way to Capua. Fortune smiled on Annibal for a while, sending him opportunities to delay in those regions. One such opportunity was the foolish, bold enterprise of Centenius Penula, a gentleman of impressive stature and noble courage of mind, commensurate with his.\n\nCentenius, brought into the senate house by P. Cornelius Sulla, requested of the senators that he be allowed to deliver only five soldiers with him. With their help, he was confident that he could succeed, given his knowledge of the countryside and the cunning schemes of his enemy..He deceived Hannibal with the same subtlety and policies that he had used to deceive the Romans. Hannibal unwisely believed this unwise promise of his. When he demanded only five million, they gave him eight. He gathered almost as many more men in the countries as he went, with those who willingly joined him, having hope in his courage and promise. With this number of men, he came into the fields of Lucania, where Hannibal had rested and his company, weary from the chase of Appius Claudius. When each saw the other's army, they immediately put their troops in array. The battle was not equal in captains nor soldiers; nevertheless, it lasted no more than two hours. Centenius perceived that his part was suffering and, fearing that if he lived after his men were slain, he would suffer great shame and infamy during his life..for the loss of such a number of men due to his foolish enterprise, he willingly entered the thickest press of his enemies, where he was shortly killed, and then his men fled in all directions. But they were so harshly pursued by horsemen that scarcely one thousand of that great company escaped.\n\nOne other fortunate chance fortune sent to Hannibal, as if for a farewell or leave-taking of him, before she thought to depart to the Romans: the occasion for this was that Gnaeus Fulvius, holding the office of praetor, was encamped in Apulia with his army, besieging towns that had previously come to the friendship of the Carthaginians. And in his endeavors, he had succeeded so well and become so wealthy and rich, both he and his men, with the prayers they had taken, that leaving all good order of war or the painful pursuit thereof.They had grown lazy and sluggish in their undisciplined order. The Apulians sent word to Hannibal through messengers. Upon learning from experience that an army's governance could be ruined by an unwise captain, having experienced this with Centenius, Hannibal swiftly removed to the coasts of Apulia. When the Romans learned of their enemies' approach and their presence at hand, they were all eager to display their banners and rush to battle without their commander's command. The night following, perceiving their great eagerness for battle, Hannibal commanded three thousand of his light men of war to lie hidden in wooded bushes and coverts, giving them a sign or token for when they should issue out and assault their enemies. Then he caused Mago, with two thousand horsemen, to lie hidden in the ways, believing these to be the routes the Romans would take after their defeat. These matters were wisely disposed of in the night..Early in the morning, he and his host entered the fields, arranging their men in fine array. On the other side, Fulvius the praetor made no delay, driven by the hasty willfulness of his soldiers. Consequently, the battles were arranged with similar haste. Each man went to the place that seemed best to him and chose his company. Sometimes they changed their position at their pleasure. The forward and left wing were ordered first, and both in length, with a small thickness. The tribunes called out to them to add more strength to the middle of their battle lines, or else their enemies might easily break through with a small force at their pleasure. But they paid no heed to their words. By this time, the Carthaginians had come in good order, ready to join battle. At their first arrival, there was great noise and uproar..The Romans were put to worse circumstances. Seeing all was likely to go wrong, the captain took his horse and 200 horsemen with him and fled. The rest, who remained, were almost all killed. Of the 18,000 men in the company, fewer than 2,000 escaped. The tents and supplies were also taken by the Carthaginians, which was good prey. News of these sudden great losses reached Rome, causing the city to be in great fear and mourning. Nevertheless, since both consuls, with their armies, were safe and were doing well in their affairs, they took more comfort. Inconveniently, they sent messengers to the consuls, urging them to search for all those who had escaped at these two battles and to call them together; lest, out of fear or despair, they yield to their enemies, which thing they did execute with all diligence.\n\nMeanwhile, Capua was besieged and besieged by both consuls..Great provision of corn was made for them and laid in the castle of Cassini. They then sent for Claudius Nero the Pretor at Suessula. Leaving a small garrison there, he came himself to them at Capua with all his power. Capua was surrounded by three great armies on three sides, and to enclose the citizens more securely, they prepared to encircle the entire city with a great ditch. They built many castles at a good distance from one another. The Capuanians, thinking to abandon their work, issued out many times and fought with the Romans, but their fortune was always such that they lost men and, at the last, were forced to keep themselves within the walls of their city. But before the works or siege were so tight and strong, they had sent ambassadors to Hannibal, complaining that he had abandoned them and his city of Capua. They urged him to succor them quickly, or they would have to yield to the Romans.\n\nTo this Hannibal replied that, lately, he had received news of the Romans' defeat in Italy and was marching to their aid with all his forces. Therefore, they should not lose heart and should continue to resist..Annibal, eager to aid his friends in Capua, left his heavy baggage among the Brucians and hastened there with a large number of chosen horsemen and light infantrymen. Thirty-three of his elephants followed. Upon reaching the valley beneath the mountain adjacent to Capua, called Tifata, where the Romans had no knowledge of his coming, he dispatched spies to the Roman host at Capua. He commanded them to inform Boostar and Mago, the Carthaginian horsemen and garrison, and all the city's citizens to immediately issue forth from the city and, with force, assault their enemies. This ruse of Annibal was executed with great sudden cry and clamor, causing the Romans to be in great fear and danger. Nevertheless, they prepared their battles and divided their people as quickly as possible. Appius Claudius went to confront the Campanians..Fulius confronted Annibal. Claudius was strong enough for his enemies, but Fulius was heavily outmatched by the Carthaginians and Spaniards. One company or legion of his men were driven back, and then a large company of Spaniards, with three elephants, had breached the Roman middle ward and were approaching the trench of their camp, ready to enter the tents and camp of their enemies. When Fulius saw the danger his people and camp were in, he cried to Q. Nanius and other brave captains, urging them to assault that company of Spaniards fighting at the ditch. He showed them the danger they all faced, unless they quickly counterattacked, which was easy enough to do since there was not a large number of them. Nanius was a strong man of great stature. Hearing the consul's exhortation, he took the standard from the man bearing it and commanded his company to join him. He boldly advanced towards the Spaniards..With great courage, the Spaniards saw him approaching and threw numerous darts at him. They violently assaulted him. But he neither stayed with the multitude of his enemies nor with the darts cast at him. With great force, he continued moving forward, until Marcus Attilius, Portius Lucius, and others helped him slay the elephants and make great slaughter of the Spaniards.\n\nOn the other side, the Campanes were driven back, along with the Numidian and Carthaginian garrisons. The battle was strong right at the gate of Capua, which was toward the Vulturnus river. This gate was fortified with crossbows, darts, and other such engines. Many Romans were wounded by the shots from the tower of the gate. Among others:.The Consul Appius Claudius was severely wounded on the breast, beneath the left shoulder. Nevertheless, the citizens, with their helpers, were driven into the city with great slaughter and loss of their company. Annibal, seeing the slaughter of his Spaniards and that the Romans so manfully defended their camps, caused his people to withdraw them, and made the horsemen remain at the rear for the defense of the foot soldiers, if their enemies happened to chase them. The Romans were very eager, and would have followed them in the chase, had not Flaccus caused the retreat to be sounded.\n\nIn this battle, Annibal worked a crafty point. He sent various of his men forth who could speak the Latin tongue into different parts of the Roman host, who were to declare in the consul's name and on his behalf that the Roman camps were taken and plundered. Therefore, he willed every man to save himself by fleeing to the next mountains, lest by longer tarrying..After this battle, the Romans kept the enemy in their camps and tightly besieged the city. Realizing he could no longer draw them out to battle or enter Capua through the Roman camps, fearing his supplies would be cut off and his host weakened, Hannibal decided to depart. He planned to go towards Rome, assuming the Roman commanders would leave Capua to defend it when they perceived their capital city in danger. With their forces divided, both parties would be weaker, and he believed either he or the Capuan forces would have a fair chance against some of them. However, one thing troubled him greatly: if the Capuan forces saw him leaving them..In the continent, the city would yield to the Romans. Therefore, by fair words and great gifts, he managed to get one of Numidia to take his letters through the Roman camps, presenting himself as one who had defected from the Carthaginian army. When he reached the further part of the host towards the city, he was to enter secretly into Capua and deliver his letters, which were full of comfort, declaring his departure to be for their benefit, intending only to draw their enemies from Capua to defend their own city. Shortly after, he departed with his host and crossed the river Vulturnus, heading towards Rome. His coming caused great alarm in the city. The senators consulted on what was best to be done in this dangerous situation. At length, it was agreed that Q. Fulius should come from Capua with a certain legion..Q. Fulius, leaving his fellow at the siege with a sufficient number for that purpose, took with him 15 Roman infantrymen and 1,000 horsemen, and followed Hannibal as quickly as he could. Hannibal had now come within three miles of Rome, where he pitched his tents and made his camp by a river. Quintus Fulius Flaccus and his army arrived in Rome the same day, and he consulted with the senators about the affairs concerning their enemies. Hannibal then took 2,000 horsemen with him and came to the walls and gates of Rome, riding from the Porta Collina gate to the temple of Hercules, examining the city's situation and the strength of its walls. Fulius Flaccus could not endure this bold and haughty behavior of Hannibal; he immediately sent forth a large number of horsemen who, with force, drove their enemies back to their camp. The next day Hannibal came into the field with his host in good array..And Flaccus, with the two new consuls and their powers, made him ready for battle. When both parties were ready to join together, they waited on the chance of fortune to determine which would be master of the noble city of Rome. Suddenly, a vehement storm of rain and hail came upon them, forcing both sides to withdraw to their camps. The next day they were again ready to engage in battle, but another similar storm drove them apart. The fair weather returned immediately after their departure, and all the winds ceased, which unfavorable events took away the hearts and courage from Hannibal and his men, preventing them from ever enjoying the city of Rome. Therefore, having no further hope of this, he returned quickly to the Brucians. Quintus Fulius, the consul, returned to Capua to join his fellow.\n\nThe Campanians, perceiving the return of Quintus Fulius and not of Hannibal,.ijudged them selves than to be utterly forsaken by him. Wherefore weeping and mourning the noble men kept them in their houses, looking daily for their own deaths, and destruction of the city. The whole charge of their keeping was in Bostar and Hanno, captains of the garrison of the Carthaginians. They fearing their own estate, sent privately letters to Hannibal, somewhat sharply written, wherein they blamed him, not only for leaving the city of Capua to the hands of the Romans: but also that\n\nThese letters were sent by one of Numidia, an espion, who counterfeited himself to be run from the Carthaginian army for the hunger that daily oppressed the city. Other letters also of the same effect were sent by various other Numidians,\n\nbut it happened, that a woman, whom one of the messengers had kept as his concubine, ran out of the town into the tents of the Roman consul Flaccus, and declared to him of such an espion, who was in his camp..Who had letters to convey to Hannibal. This man was discovered. And when he came before her, he denied any part of her accusation to be true: he also denied knowing the woman. But when he saw tortures prepared for him, he confessed the whole truth, and also confessed that many other of his faction were among the Romans, waiting for their time to escape from the Roman host with similar letters to Hannibal. Therefore, searches were made, and above 70 of them were taken: who were first beaten with rods, and then had their hands struck off, and were sent again into the city, to their captains.\n\nWhen the captains saw that extreme punishment she showed to their messengers, their hearts began to fail them. Whereupon Lesius, the bishop of the city, called a general council: In which many of the senators moved that ambassadors should be sent to the Roman consuls: but Vibius Virius, who was the chief cause of Capua's yielding to Hannibal..Being asked for his opinion on the matter, he answered that those speaking of peace and the yielding of Capua should remember what they would have done if they had the Romans in their power, in similar circumstances, and also consider what the campaigns were likely to suffer when they were entirely at their mercy. Let us remember, he said, how we left our friendship and submitted ourselves to Hannibal. And not content with that, we killed all the Romans left here as garrison with us. To have certain knowledge of their hearts and their enmity towards us, let us call before us their recent actions, and thereby you shall perceive what kindness we are likely to have at their hands. Hannibal, a stranger and our utter enemy, being in Italy, and the country filled with war on all sides: yet we left Hannibal and all other business, and sent both the consuls with their whole armies to besiege Capua..where we have long been continually keeping the same siege, we are almost famished with hunger. But to show their determination to Capua, which they hate more than they do Carthage, friends, so many of you as are eager to die, come this day to dine with me. Your meal is already prepared: and when we are well filled with wine and good food, a cup of drink, which I will drink first, will be passed around to each of you. This drink will deliver the body from torments, the mind from reproaches, the eyes and ears from the sight and hearing of all cruel disappointments prepared for those who are overcome. After we are dead, our servants will be ready to throw our bodies into great fires made for the purpose, there to be cremated, and so we shall never fall into the hands of our enemies. This is the only honest and free way to die..This oration of Vibius was heard and well received by many more than had hearts to follow it or put it into execution. For the most part, the senators said that they had often experienced the pity and gentleness of the Romans shown to their enemies in such extremity, not disbelieving but they would find them merciful now upon humble requests made to them. Therefore, they determined to send legates to the consul to yield up Capua.\n\nVibius Virius returned home to his house to dine, whom twenty-seven senators followed. There they dined and drank plenty of wine, intending they might have less feeling of the last dreadful drink when it came. At the last, they all received the poison and went from the table, taking one another by the hands and lovingly embracing each other..Some lamented their own deaths and perished with the destruction of the city. Some remained and died at home, making their end there. Before the town was delivered to the Romans, none were left alive.\n\nThe next day, the gates were opened, and the Romans were allowed to enter. The Romans kept all the gates to prevent anyone from leaving, and first, all armor and weapons were brought to the Roman captain. The Carthaginians of the garrison were taken and put in prison. The senators were commanded to go to the consuls, where those most inclined to receive Hannibal were sent to different prisons - twenty-five to Cales, and twenty-eight to Theanus - until a decision was made on their punishment. Their gold and silver was brought in and delivered to the officers..Claudius, the consul, was greatly inclined to show mercy to the senators. Fulvius, on the contrary, wanted them to suffer as an example to other rebels and traitors. Therefore, Claudius referred all matters to the judgment of the Roman Senate and sent messengers to inquire about their decision. Fulvius, fearing that he might be delayed in carrying out his plan, commanded the tribunes with two hundred horsemen to be ready to ride with him at the third blast of a trumpet. In the night, he departed from the army with this company of horsemen. By daybreak, he arrived at Theanus, where he summoned the Capuan senators, who were prisoners, and had them severely scourged with rods and then beheaded. He then hurried to Cales and sat in judgment over the other Capuan senators. However, while they were being taken to execution, one arrived from the Roman Senate, riding in great haste..With letters, urging him to delay the judgment and execution of the punishment of the Capuan senators. Upon reading the letters, Fullius kept them hidden, instructing the officers to proceed swiftly with the execution according to the law. Thus, they were whipped and then beheaded. The consul then produced his letters and read them aloud, stating they had arrived too late to alter what had already been done. He returned from Cales to Capua and imprisoned numerous others, in addition to many citizens who were sold into slavery. There was considerable debate in the Roman Senate regarding whether to destroy and utterly annihilate the city of Capua as an example to other rebels. They were hesitant to do so due to its great size and proximity to Rome, fearing that if it became an enemy again, as it had been previously, it would greatly disturb the Romans. Nevertheless, in conclusion.considering the fertility of the ground, which was the best of all Italy, they agreed to use it to their profit, having plowmen and laborers, as well as others, to manure and till the grounds, and the houses to be inhabited with rude people and men of handy crafts: so that it should be a city of no political body, nor have senators or other common counsel or rulers, but only a judge annually to be sent from Rome to administer justice among them. By this means, the city was preserved from utter destruction, and the profit thereof, along with the adjacent fields, were employed for the common benefit of the Romans.\n\nRegarding the affairs of Capua and the wars about the same, fortune also favored the Romans in Sicily. For Marcellus, captain of the Roman army there, governed himself and his people so wisely and circumspectly that he won the noble city of Syracuse. In which he had abundant riches, as great as if he had taken the great city of Carthage..In the end of the year, when the time for choosing new consuls arrived, Marcus Marcellus, due to his proven experience, was chosen as consul and appointed to deal with Annibal regarding the wars in Italy. Marcus Valerius Laevinus was elected the other consul, and the wars in Sicilia were entirely committed to him. He won the town of Agrigentum through his industry and the treason of certain Numidians, driving Hanno, Epicides, and the entire Carthaginian army out of Sicilia and bringing the entire country under Roman rule.\n\nWhile the wars in Sicilia and around Capua were brought to a good stage, Gnaeus Scipio and Publius his brother were busy in Spain, but not with the same success. They had sailed together the following summer to follow the wars, so that the Carthaginians would be completely driven out of Spain. And in order to be strong enough there,.They hired xxx,000 men of war from Celtiberia. The power of Carthage was divided into three armies, governed by three captains: Asdrubal, the son of Giscon, and Mago. These two captains were five days' journey from the Roman legions. The third, who was Asdrubal, the son of Amilcar, the ancient captain of the Carthaginians in that country, lay at Anniturgium, closer to the Romans. He intended to pass the mountains and convey his army to Hannibal the following summer. This intention the two Scipios first planned to confront him alone, not doubting that they were strong enough to do so. Their greatest fear was that, once they had overcome him, the other Asdrubal and Mago, hearing of it, would flee into the mountains and straits with their forces, prolonging the wars in Spain. Therefore, to end all their troubles at once, they decided to divide their armies in two..P. Cornelius and his two parts should go against the two captains who were together. And Cn. Scipio with the third part of their old army, and with the Celts, should assault the other Hasdrubal, the son of Hamilcar. With these intentions they set out together towards their enemies. Cn. Scipio, when he came to Aniturgium, encamped with his men in sight of his enemies, having a river between them. His brother went further, as there was an agreement between them. Hasdrubal, perceiving the Roman number to be small and their strength in recently hired mercenaries, knowing the disposition of the people, who were untrustworthy and unstable, bribed the princes and rulers of them through Spaniards who could speak the language, for great sums of money. They were not desired or hired to undertake the wars with Hasdrubal against the Romans..The soldiers only departed without fighting. They were soon treated favorably, partly because they received wages as if they were to have fought, and partly because they were glad to return home to their countries and friends, avoiding the danger of war. Therefore, they suddenly departed with their banners and baggage. The Romans were astonished by this sudden change and asked them the reason for their departure. They replied, they had been summoned to defend their own country, which was also at war. They could get no other answer, and the Romans were unable to keep them with force. Scipio, knowing that without them he was powerless to encounter Asdrubal, and seeing no way to recover the company of his brother, was astonished. His enemies being so near, and coming upon him, he thought it best not to meet Asdrubal on even ground, as he was far outmatched. So he drew him back a little..Seeking a stronghold where he could succor himself and his small company. Perceiving Hasdrubal had crossed the river with his host and followed, Scipio's brother was equally troubled. Massinissa, a young, lusty prince of Numidia, who was then an ally of the Carthaginians, came with a good power of Numidians to aid Mago and Hasdrubal, the son of Giscon. Massinissa was fiery and of great courage; the Romans could not procure bread, wood, or such necessities without being oppressed by his Numidians. He frequently attempted to assault them in their camp, acting like a besieged people. Moreover, tidings reached Scipio that Indibilis, with seven thousand Sussites, was approaching to aid the Carthaginians. When their armies joined, Scipio knew he would be more tightly encircled. Therefore.Scipio, compelled by necessity, determined secretly to take a larger part of his army to meet Indibilis in the night. He left Titus Fonteius with a certain number of men to keep the camp. Around midnight, he encountered Indibilis and engaged him in battle suddenly. A fierce conflict ensued, but the setting sun prevented the Romans from inflicting greater slaughter, as Numidian horsemen, who always pursued the Romans wherever they went, attacked both sides relentlessly. However, Scipio managed to withdraw privately during the night, intending to ambush the Numidian watchmen. But when the battle was renewed again, Mago and Asdrubal appeared with their forces following behind..The Carthaginians were at their backs, making it uncertain for the Romans which direction to turn. Scipio comforted and exhorted his men, and went where the battle was strongest, acting like a noble and valiant commander. He was eventually thrust into the right side with a spear, resulting in his death from his horse. When the Carthaginians saw their Roman commander fall, they ran rampant throughout the field, joyfully crying, \"Scipio, the Roman commander, is slain.\" This news gave heart to the Carthaginians and caused the Romans to flee. However, more were killed in the pursuit than in the battle. The Numidian horsemen were fiercce in the chase, and the footmen, with light armor, were almost as swift as the horses. Had the night not come upon them, few or none would have escaped. The Carthaginians, after this victory, did not rest or stay, but immediately took their horses to follow their good opportunity..and went to the other Hasdrubal, the son of Amilcar, not doubting of good speed there also. After that their powers were met, there was great joy made between the captains both for their meeting, and also for the news of their late victory.\n\nOn the other side, the Romans were struck with fearful pensiveness, not for any knowledge that they had of the loss of their company, for there was such speed made by their enemies that word thereof could not be brought them: but their fear was as it were through an inward and secret judgment in their hearts, of some evil chance that had happened to them. Again, Scipio seeing the host of his enemies increased, by the coming of Mago and Hasdrubal, marveled how they should convey their army there so soon without battle, unless his brother was slain. He marveled also, that his brother neither let their coming there, nor yet followed them. For he knew, if he were on line.He would make haste to join his army. In this great mental turmoil, he intended to withdraw as much as he could. Therefore, in the night, he traveled a good distance, but in the dawn, the Numidians discovered their departure and followed with their horses. They overtook them long before night, assailing them on one side, then the other, and sometimes from behind. But Scipio kept them in good order, urging them to go forward in the fight, to avoid the danger of the enemy footmen following them. However, the horsemen harassed them on all sides, preventing them from going far. Scipio gathered his small company onto a little hill, the best he could find for their advantage. There he gave this order: their baggage and supplies were brought into the center of the camp, and the horsemen encircled it; the foot soldiers remained outside..Who saved the other from the invasion of the Numidian horsemen until the rest of the Carthaginians had arrived. But when Scipio saw himself unable to resist three captains and their large hosts, he began to consider how he might create a trench around his camp or make some hedge to defend them from the incursions of their enemies. But the hill was so bare, and the ground so stony, that no bushes or thorns could be gathered there, nor trenches dug, or any trench made. And the hill itself was so flat, that they could in no way obstruct the advance of their enemies. Then Scipio, to make some show of a defense around the camp, devised to place his packs and heavy baggage in a line in front of the camp, one upon the other. And he caused the pack saddles and other baggage to be tied on top. By this means, he raised the walls of his camp to a good height.\n\nWhen the Carthaginian hosts had arrived..They ascended the small hill with little effort, but upon seeing this strange kind of fortification in their camp, which they had never seen before, they were amazed and stayed for a moment. The captains, perceiving their sudden halt and wondering, cried out on all sides to them, saying it was a great shame for them to linger so long and destroy such a foolish device and mockery, with which children and women would not have been delayed for so long. Go therefore with courage (they said), for your enemies lie in wait behind those bundles. With these rebukes of the captains, they resolved to enter on all sides. Though they were let up and troubled for a while, at last, in various places, they entered. Few in number, they could no longer endure against so many. The camp was won, and many were slain. Among the dead was Cn. Scipio, the noble captain. A good number fled into the woods nearby and escaped, and came into the tents of Publius Scipio..In this perilous and precarious situation, both the brothers and captains of the Romans in Spain were killed within a span of thirty days. Their deaths were deeply lamented at Rome as well as in Spain. It was believed that the entire Roman army in Spain was brought to confusion, and the country was thus taken out of Roman control.\n\nAmidst this chaos and turmoil, one man was discovered in the army whose wit, courage, and fortune saved and restored the honor and wealth of the Romans. This man was Lucius Martius, the son of Septimius, a young and active individual. Martius had long served in the wars under Gaius Scipio and had gained much experience and policy in the governance of an army from him. Seeing all hope seemingly lost, he gathered together such soldiers who had escaped from the last battle and also assembled a good number of experienced men from various towns and fortresses..Under the obedience of Rome, he came to the tents of T. Fonteius, joining all Roman power together. In a short space, his name and honor were so exalted that, by the consent of the soldiers of the army, he was chosen to be their captain and guide. Whereupon he applied himself busily to ensure their camp and make good provisions for victuals of all kinds. To their pleasure and command, all the men of the host gladly obeyed. However, when they heard that Hasdrubal, the son of Giscon, was at hand with his army, intending to destroy utterly all the Romans left behind; and when they saw their new captain making ready his people and advancing his standards; they then remembered their old noble captains and the great power with which they were wont to go to all battles. Unable to forbear, they wept and lamented their misfortune, in such a way that neither their pitying captains nor yet Marius himself could console them..The Romans rebuked their feminine and unprofitable weeping at times, urging them to defend themselves and their country, and to avenge the death of their late noble captains who had been recently slain. While they spent their time in this unprofitable manner, their enemies were preparing to assault them and enter their camps. But the Romans, turning their tears into a furious rage, quickly donned their armor and weapons. They not only defended the entrances of their camp but also counter-attacked, surprising the Carthaginians who had little faith in any resistance. This sudden attack caused the Carthaginians to fear and marvel at how quickly the Roman host had been reinforced, which had seemed on the verge of being completely destroyed. They pondered over their sudden courage and boldness, and wondered who their new commander might be..The two Scipios were slain, causing the Romans to fear and doubt. They began to retreat, allowing the Romans to pursue them relentlessly. Many Carthaginians were killed or injured severely during their hasty retreat, preventing the Romans from doing so only because Scipio sounded the retreat and half-heartedly restrained them from continuing the chase. The Carthaginians fled for a while but, seeing no one pursuing them, thought they could proceed more leisurely. Upon returning to their camp, they neglected proper watch and security, trusting that their enemies were not nearby..The Carthaginians considered the remaining forces of two defeated hosts assembling again. This negligence of the Carthaginians was known to Marius through spies. Therefore, he seemed rather recklessly than boldly to initiate a night attack to invade them in their tents and field, thinking it easier for him to win Hasdrubal's camp alone, unexpectedly taken and unprepared, than he would be able to defend his own camp and field if he waited for the three Carthaginian captains and their armies to reunite. Nevertheless, before he would suddenly and in the night time undertake such a great feat, he first made his company private to it and also addressed them with an oration, which he began as follows:\n\nThe greatest love I have ever borne for our good captains (loyal soldiers) both when they were alive, as well as now that they are dead..and our present-day concern at this time is sufficient to convince any man that this great authority and rule, which you have bestowed upon me, is both weighty and full of care and troubles. For although my mind is sore troubled and disquieted, and can hardly find any comfort or consolation except when fear drives away the sorrows; yet in my distress, I am compelled to comfort and relieve you all of your sorrows. Neither when I am devising, by what means I may save and preserve the legacies of the two Roman hosts, for the wealth of the country, can I ever be free from my sorrows. For even then the two Scipios both day and night vex and trouble me: sometimes in dreams they appear to me, and many times they awaken me from my sleep, commanding me not to leave them, nor yet their noble soldiers your companions, nor the common wealth unrevenged. And for this purpose, they urge me to follow the rules and discipline..And while they lived, no man was more obedient to their commandment than I. Now that they have departed, I shall always be glad to do whatever I suppose they would have done if they were still living. You should not think it best (worthy warriors) to mourn and weep for them as though they were completely dead, since they live perpetually through the noble fame of their honorable acts. But whenever you go to battle, remember any of them, and I would have you fight so valiantly as though you saw them setting forth before you with banners displayed, exhorting you to win honor. Such an imagination caused you to manfully vanquish and put your enemies to flight yesterday. Therefore, I am very eager to prove whether you, who were so bold for your own pleasure, dare now undertake as much at my desire and exhortation as your captain. For yesterday.When I called you back from the chase of your enemies, I did not do it to pull down your stamina or quench your noble courage, but only to defer the same to your greater honor and better opportunity. So that you, being prepared therefore, may assault them unprepared, while they are armed and awake, may take them unarmed and asleep. Our enemies think nothing less than invading us in their camp, whom they consider as people besieged within our own camp. Let us now therefore undertake that which no man will think that we dare undertake. And that shall be found most easy, which seemed most hard to accomplish. I myself will be your guide in the dead of the night and lead you so secretly and with such silence that we will be within their camp before they are aware of our coming. I am assured that they keep no watch or order. Their camp shall we win at the first assault. And then let me see you make the slaughter among them..You intended to make that which I prevented you from pursuing yesterday, against your will. I know this enterprise to be great and bold, but in such necessity such counsel is best. For when occasion is offered and opportunity serves, it must be taken, or else it will flee away without recovery. One of their armies is here at hand, and two others are not far hence. Now, if we engage this one host, we may find opportunity and have some equal match. You have already attempted both your own strength and theirs yesterday. But if we delay it, being contented with yesterday's honor, it is imperative, lest all the captains, with their powers come together. And then how shall we be able to sustain the power of three armies with their governors, whom Scipio, with his army, was not able to withstand? As by dividing their hosts, our two noble captains were slain. Similarly, our enemies being divided and severed..may we be oppressed. There is no other way for us but to look for the opportunity of this next night. Therefore, in the name of the gods, go ye now to your rests, and cheer up your bodies, so that when I call on you, you, being strong and lusty, may enter into the camp of your enemies, with the same hearts and courage that of late you defended your own camp.\n\nThis new counsel of the new captain was well heard and joyfully received by how much the act seemed to be more bold and hardy. They prepared all things in readiness for departure and rested themselves the rest of the day and a good part of the night. Then Martius caused them to be called up and set them secretly on the way forward about three of the clock after midnight. Then there was another army of the Carthaginians seven miles beyond the camp of Hasdrubal, the son of Giscon, and in the midst of that way there was a hollow valley..And in this wood, Martius had sent an embushment of Roman horsemen to receive those who fled from the first camp and intended to escape to the other. When he deemed the said embushment had arrived, he and his company went to the next camp, finding no watch or resistance, they entered the tents as easily as if they were their own. Suddenly, they blew up their trumpets and made great clamor and noise: some slew their enemies sleeping, some set the tents on fire, many guarded the entrance or gates of the camp, preventing anyone from leaving. Thus, with sudden noise, fire, and slaughter, the others were so surprised, they didn't know what to do. Those who fled to the gates were received there by armed men and killed when they perceived the gates guarded, many leaped over the ditches or camp closures in an attempt to flee to the next Carthaginian camp..and they were received of the Roman embushment and slain, so that none escaped. If any had escaped, they could not have brought word of the news to the other camp before the Romans came themselves: such speed they made to go to the second camp, after they had so slain and oppressed them in the first field. Thus, at the break of day, they came to the second camp, where they found all things more unprepared than in the first: some were gone out for wood, some for ranging, some for victuals, many walked up and down before the gate of the camp unarmed, many were lying down to take their rest. The Romans, being yet fiery from their late victory, slew first those who made resistance at the entrance of the camp, and after they entered and made great slaughter. With this great noise, many arose and armed themselves, and came to the defense of their field..and thereby the battle was cruel and strong for a while, but as soon as the Romans perceived the fresh blood on their shields, a sign of the death of their comrades, they were struck with such fear that they fled in various directions. Marcius defeated two hundred thousand men of the Carthaginians and took one million, one hundred thousand, and eight thousand. He also captured their tents, in which was a rich prize. Among other things, he found a silver helmet worth thirty-eight ounces, on which was engraved the image of Hasdrubal, the son of Hamilcar. This helmet was sent to the Roman Senate and kept long in the Capitol as an honorable monument or remembrance of Marcius' victory. It was later called the helmet of Marcius, until the burning of the Capitol. After these great harm and losses on both sides, they ceased warring for a while in Spain..After the subduing of Capua, Appius Claudius Nero, the consul, with an army of 12,000 infantry and 11,000 cavalry, was sent into Spain. Receiving also the host that was before with Martius and Fonteius, he took the way toward Hasdrubal, the son of Amilcar, who lay with his army at a place called the Black Stone, between them.\n\nThe day following, the consul and he had long communication, and books were written of unimportant things, until it drew toward night: and then they agreed to meet the next morning to finish their negotiations. This night also Hasdrubal spent, sending out more of his host and more of his baggage than he had the night before. The next meeting was likewise in vain, the time wasted and spent in drafting treaties: and every night he sent out foot soldiers and supplies out of danger.\n\nThus, through reasoning and debating, several days were employed..And once all his footmen and carriage had escaped, and a large part of his host was saved from the deception, Hasdrubal became more hesitant and reluctant to agree to the terms he had previously consented to. As his fear lessened, so did his faith. The following morning, a great and dark mist appeared on the ground, both on the hills and in the valleys, which served Hasdrubal well for his purpose. Believing this to be his opportune moment, he sent a message to Nero, the consul, informing him that the same day was, and had always been, considered holy and sacred among the Carthaginians. Consequently, it was not permissible for him to engage in any business that day. Therefore, he requested that the communication be postponed until the following day. Nero, not suspecting any fraud or deceit in the message, agreed. And so, Hasdrubal, with haste, issued out of the strait with the remainder of his host..horsemen and Elephants, with as little noise as he could make, passed all danger before the day became clear. But when the sun began to appear, Nero, perceiving the Carthaginian camp to be empty and knowing many of them had departed in haste, with their untruth and his mockery and illusion, made as much speed as he could to follow his enemies, with a fierce desire to fight if he might overtake them. But they were safely guarded, and he could not reach them without doing anything except for small skirmishes between the rear of the Carthaginian host and the light cavalry of the Roman army.\n\nThe end of the year drew near, and the time for choosing officers approached: at which election Marcus Marcellus and Marcus Valerius Leuinus were chosen consuls. Then the Roman Senate, with no less diligence in the affairs of Spain than in those of Italy, determined to augment the army for its safety..That was there with Nero the consul, and they also sent a new proconsul with him. But their doubt was, whom to signify for that office, to succeed in the place of two noble capitanes, who had been lately slain, within thirty days. The day was appointed for the common election of this capitane, by the voice of the senators and also of the communes. Some looked, when many valiant men would have offered themselves for the wealth of their country. But none was found among them, who would undertake to take on hand that great and perilous charge. The citizens met in great assemblies at the appointed day and place for the nomination. At which day, the noble men looked upon one another, as the people were amazed and destitute of counsel in such perplexity, lamenting the sad decay of the city's state.\n\nWhen none could be found among them, worthy for Rome or that office: then suddenly young P. Cornelius Scipio appeared..The son of him who was previously killed in Spain, at the age of 24, stood in a high place where all could see and behold him, and requested that the same office be given to him. Upon declaring his intention, the entire multitude of all estates gave their consent, crying, \"Lucky be his reign in Spain.\"\n\nSoon after his hasty election, a sudden silence fell among the multitude, and then all began to secretly consider their haste in their nomination, mercilessly and also thinking, that they had favored the person more through affection than they had considered his youth by reason. Many disliked the fortune that had befallen his stock and family in the same country before, and some were sorry to send one of the same kin and name to govern the country where his father and uncle were killed and buried.\n\nWhen young Scipio perceived their silence and repentance of their hasty election.. he desired them a lyttell to giue him audience. And there he made them such an oration, in the excuse of his age, and concerning the rule and affayres to him\ncommytted, with such an herte and courage, that he not one\u2223ly enflamed their hertes with more ardent desyre and loue to\u2223warde hym, but also he fulfylled them with a certeyne hope of prosperous successe in his empyre. For the yonge man, be\u2223syde many his marueylous vertues and good qualities, wher with he was naturally indewed, he had also from his infancie a wonderfull counning or gifte in the noble auauncing and set\u2223tyng furth of the same. Somtime amonge the commune peo\u2223ple he woulde shewe certayne dreames or visions, that he had in the nyght: sometime he woulde declare vnto them thinges that he was commanded inwardly by the goddes to execute. These and such lyke his straunge wordes, with the maner and facion of lyuing after he was fyrste put in auctoritie, shewed suche a magnificence in hym, that the commune people both had an opinion.Scipio published that he was descended from the goddesses' stock, inventing a similar tale of his conception through the seed of a serpent or snake. He neither affirmed nor denied this falsehood; instead, he let the people maintain their opinions. This allowed him such admiration that they tolerated his great power, which was otherwise unsuitable for his young age. The army under him in Spain was increased by ten thousand footmen..And one M. horsemen: and M. Iulius Sulla was appointed to help him in all his busy affairs of charge. With this new army and a navy of 30 ships, he departed from Italy, making great speed, until he arrived in Spain: where he gathered together all the power that remained there before, and so steadfastly conducted himself to all men, that in his words they judged both a royal majesty and a steadfast faithfulness. He praised much the soldiers, whom he found there, first for not abandoning their country, defending manfully their friends and many of their cities of the same: and also for not allowing their enemies to enjoy the prosperous fortune, which by the loss of the Romans had once been given to them. Thirdly, for causing their enemies to abandon their abode on this side the water of Iberus. But above all others, he held Lucius Martius in great honor and veneration. And shortly after his coming.Scipio stationed his new men of war at places for the winter season, and he himself, after all things were arranged, went to Tarracon. The fame of Scipio was no less among his enemies than among his friends. They also had a certain fear of him, inferring, as it were by secret divination, the likely success of things that were to come. They feared him before they had cause, and they feared him even more, the more the cause or reason of their fear was hidden and unknown. In this perplexity of mind, they dispersed their armies and went to various parts for the winter season. Hasdrubal, the son of Giscon, went to the sea, toward the pillars of Hercules; Mago kept the middle of the country, and Hasdrubal, the son of Amilcar, lay near the river Iberus, not far from Sagunt.\n\nIn the spring of the year, Scipio commanded all his ships, furnished with men, victuals, and munitions of war..There was never a new captain before me, who had cause to give thanks to his soldiers before he had tried their hardiness and diligence in battle: but fortune has brought me to you, loyal soldiers, before I knew this country or saw the place of our camp. Firstly, for the love and obedience you have borne to my father and my uncle, both quick and dead; secondly, for that, when the entire country was lost due to the great destruction of our people, yet you, by your noble virtue and might, have obtained its possession again, both for the Romans and for me, their deputy here..I am the successor to my said father and uncle. But now, with the favor of the gods, we intend to work, not so that we may dwell in Spain ourselves, but so that the Carthaginians shall have no dwelling here. Moreover, we intend not only to restrain them, preventing them from coming to this side of the banks of the river Iberus, but to give them battle by passing the same flood with our army. I fear, lest it may be thought by you that this my counsel is more bold (and spoken after my age) than wise, considering the recent loss we have suffered here, which would not serve us to undertake such great enterprises. There is no man who has more cause than I to remember our ill fortune in battle in Spain, who have had both my father and my uncle killed here within a space of thirty days, as you would say, to make a heap of corps of our family one upon another. Nevertheless, the loss and lack of friends is displeasing to the human mind..Even so does fortune and virtuous courage forbid a man, in such a case, to despair, especially since through fatal fortune our chance has heretofore been, that after we have been beaten and sustained great losses in the beginning: yet at the last we have always overcome our enemies, who before suppressed us. I will not recount the old histories of our wars with Porsena, with the Frenchmen, and with the Samnites: I will only remember the wars with these our enemies, the Carthaginians. How many navies of ships, how many captains, and how many armies did we lose in the first battles, that we had with them, before the time of Hannibal? And now, in his time, at Trebia, Trasymene, and Cannae, what other things appeared, other than whole armies with their captains and Roman consuls slain? Furthermore, how great a part of Italy, Sardinia, and Sicily have forsaken the Romans..To follow the friendship of Hannibal, and how near the city of Rome pitched he his camp? He himself was seen almost riding hard to the gates of Rome. In all the time of this great ruin and hard fortune, the hearts, the virtue, and courage of the Romans remained steadfast and unmoving: whereby they have been sustained and set up again. After the cruel battle of Cannas, Hasdrubal, with a great army, was going over the mountains into Italy, to help his brother Hannibal, and to join their powers together. If he had done, according to his intent, there would have been almost no memory or name of the Romans left by this day. But then the hardy soldiers, by the governance of my father, withstood them. And by your good fortune, they so well sped there, that thereby the evil chances, which before happened to us, were well relieved, and now, through the goodness of the gods, are daily more joyful and prosperous. In Sicily, the great cities of Syracusa and Agrigentum, were won back..and the entire island brought obedience to the Romans, and our enemies were completely expelled. In Italy, Capua was taken, and the Arpines were brought back under Roman submission. Annibal, in great fear, fled from Rome and is now cornered in an angle of the Brutian country. There is nothing more unexpected or contrary to reason than that you, who have faced all adversity and a low ebb, and yet, with the gods themselves almost on Annibal's side, have sustained and upheld the Roman estate: that you now, when all things are merry and prosperous, should shrink or falter in your hearts. Now, the immortal gods, the governors of the Roman Empire, who willed the people of Rome, by one accord, to elect me to this great office and dignity..The same goddess, through various presages, signs, and dreams in the night, has shown me that all things will have prosperous success in the future. You should know this, and my heart confirms it: Spain will soon be ours. Those who bear the name of Carthaginian will be glad to flee in fear, both by land and by sea. Reason also confirms that what is conceived in my heart must be true. Several of their friends, who have harmed us, have recently sent embassies seeking help. Furthermore, there are three captains among them who cannot agree among themselves. Because of this, they have divided their army into three parts and have departed far from each other. Therefore, the same fortune that scourged and destroyed us is now coming upon them. Their fellows and friends, in whom they trust, have already departed from them, just as the people called Celtiberi did from you..when he had calmed the hearts of his men with these exhortations, he left behind him M. Sillanus with three thousand infantry and three hundred horsemen to keep the country, while the rest of his army, which was 25,000 infantrymen, 2,000 and 5,000 horsemen, passed the river Iberus. When he had crossed over, many advised him, seeing the Carthaginian army was divided into three parts, that he should assault the nearest host of them, arguing it would be perilous if they were joined together, lest he not be able to resist them. But he had planned in his mind to first assault Carthago Nova, which was not only rich due to the riches of its inhabitants, but also rich because the Carthaginians had left their treasure, armor, and much other equipment there for the war. Additionally, all the pledges of noblemen and cities of Spain remained in that city..The city was situated on the sea, making passage into Africa easy. The harbor was capable of receiving the largest navy of any prince. Of this plan, only T. Lelius, governor of the ships and army by the sea, was privy. He was commanded to adjust his course with his ships, so that his army on land and the other by sea could both suddenly appear at Carthage at the same time. This charge was faithfully executed. Seven days after their departure from Iberia, they met again at new Carthage: there, the camp was made and tents pitched on the northern side of the city.\n\nThe site or situation of Carthage was as follows: In the middle of Spain, there is a large bay or gulf, into which the sea flows fully, and within the land, the length of five hundred passes, and the breadth of the sea in the same place..The city is surrounded by the same quantity of sea on all sides. In the inner part or farthest end of this gulf, there is a hill, on which the city is built: it is on two sides, that is, on the east side and on the south side, enclosed by the sea. On the west side, it is defended by a large and broad pool, which also rounds up a good part of the north side of the town. The depth of the pool is uncertain: for as the sea rises in height and ebbs low, so is the water thereof deep or shallow. The city is surrounded by water on all sides, as if it were an island, except for a part of the north side: and the mainland there passes not 200 and 50 paces in breadth. Therefore, since the ground there was not broader, Scipio intended not to dig trenches on that part..For believing themselves strong enough to keep that little piece of land from their enemies and to have constant access to view the walls and strength of the town, Scipio ordered all things on the land for the assault. Once he had done so, he went to the harbor and similarly ordered his ships and men, intending that the citizens be assaulted both by land and water. He also commanded watches to be kept on the water in every ship during the night. After all things were prudently arranged, he returned to his camp, desiring before doing anything concerning the assault to instruct and admonish his people regarding it and to comfort them in this enterprise. He called them together and made his speech to them in this way:\n\nWhoever believes (good soldiers) that you have been brought here only to assault and win this one town.You shall consider your labor and pain more than the profit that will ensue. It is true that you will assault and scale the walls of only one town, but in obtaining this one, you will win the entire country of Spain. For in this town are the pledges of all the noble men, kings, and people of Spain. Once they are taken, they will cause all that the Carthaginians now possess to be yielded to us, and to be under our dominion. Here also is all the money and treasure of our enemies, which, taken from them, they will no longer be able to maintain the wars, since they have many hired strangers in their army. The same treasure will marvelously profit us, enabling us to win the hearts and love of these barbarous people. Besides this, their ordinance, their armor, and all necessary clothing for war remain here, which, once won, will serve well for our purpose and leave our enemies bare..To their utter destruction. Furthermore, we shall be lords of a fair and rich city, where lies a good harbor, by which we shall be served both by sea and land, of all things that we shall at any time lack. The having of these things shall not only be pleasant and profitable to us, but also the lack of the same, shall be a much greater hindrance and loss to our enemies. For this city has been and is their greatest strength. Here are their storehouses for corn, here is their treasury, here is their armory, and their houses stuffed with all things necessary for their ships of war: generally, this city is the only receptacle of all that they have. Here lies the right course by sea from Africa to Spain. And now, since I perceive you are sufficiently instructed, and have all things in good order, meet for the purpose, let us with good hearts and all our strength make haste to the assaulting of this new Carthage. Therwithal, every man with loud voice assented to it. And he.Not thinking to be slack in his business, he went further towards Carthage, causing it to be assaulted both by water and land. On the other side, Mago, captain of the Carthaginian citizens, perceiving that the assault was ordered to be given both by sea and land, disposed his men within the town in this manner: He caused two thousand townspeople to be armed and put in array on that part of the town where the Roman troops or camp were. He appointed five hundred men to keep the castle. He assigned five hundred to remain upon a hill, which was within the city towards the east. The rest of the people he commanded to be ready to help and succor their companies in whatever part of the town they saw most need to resist. And whenever they heard any cry made in any part, through the violent force of the assaulting, then suddenly the gate was opened, which he caused the two thousand soldiers of the town to issue upon the Romans. At their first coming, Scipio caused his men to recoil back..Scipio intended to draw the enemy further from the town and closer to the Roman army. At the beginning, the battle was tightly contested; every man leapt from his assigned position due to great and sudden fear. This was evident to Scipio, who stood on a hill outside the town. Therefore, he commanded his soldiers to quickly leave their tents and assault the town, bringing scaling ladders with them. His order was obeyed. The fighting was intense on both sides. To encourage his men, Scipio himself came to the front, shielded by soldiers, to withstand the shots from the walls, which included arrows, darts, and other ingenious devices that were plentiful. There, he sometimes exhorted and encouraged his men; at other times, he advised them on what was best for achieving their goal. His presence was an inspiration, both for their valor and their cowardice, compelling every man to climb up..Neither regarding the height of the walls nor fearing the men with weapons fiercely defending the walls, an assault was given on the other side of the town from the ships, towards the water. But all to little effect. For Magon had so fortified the walls with armed men, continually bringing them plenty of javelins and other ordnances, that the Romans lost more than they gained. And above all things, the saving of the town was the height of the walls, whereby few of their ladders were able to reach the top, and those ladders that were longest were there weakest: so that when one had ascended up on any of them, others would also come after him, and thus with a heavy burden being loaded, many of them broke, to the great hurt of the climbers. Whereupon Scipio, considering his vain labors, caused his weary company to withdraw them and rest, thereby easing and relieving the Carthaginians from their present fear and danger..But they also took a bold courage and opinion that the city was out of all danger of being taken by any assault, and that they were strong enough to defend it until their other Carthaginian captains of the armies had time to come to their rescue and lift the siege. Around midday, fishermen from Tarraco, who had been fishing in their boats on the large pool that lay to the northwest of the town, informed Scipio that the water level was unusually low due to the north wind causing the waves and tide. This strange occurrence of a low tide Scipio turned into a miracle, saying it was the will and pleasure of the gods..At that time, he ordered his army to withdraw water from the great pool to create a passage for the Romans and open a way through it, as no one had passed before. With strong persuasions, he caused the remaining soldiers, who had rested in their tents during the first assault, to load weapons and engines, and launch a new assault at the same spot where they had been repelled. A fierce and cruel battle ensued. Nevertheless, the height of the walls proved beneficial to the citizens, making it impossible for them to advance, despite their valor and hardiness. They were easily overthrown by the town's men.\n\nWhile they were preoccupied with defending the city both within and on the sea coast, Scipio led a strong contingent of men secretly to the said pond. He instructed his men to follow Neptune, their guide, through the shallow water. They crossed it with ease..and set ladders against the wallss, which they found easy to scale, and not guarded by any men of war. For they had a sure hope in the natural strength on that side, due to the water, and had made no fortifications or defense; nor left any watch there. Every man had gone to defend the other parts, where the assault seemed most fierce and dangerous. So they entered the town without resistance, and incontinent made their way to the gate, where the battle was most busy and strong. To this gate, whom they approached, they found all the townspeople so eager in their defense or encouraging their fellows, that they neither heard nor saw the Romans until they perceived them at their backs, throwing darts, and slaying them on all sides. Neither did they know they had won the town until the gates were broken down, and a great number of armed men entered at the gate. Some had already gone over the walls; some went directly about the town..All that they met fled: another company advanced towards the market place, through the heart of the City. Perceived they their enemies fleeing, some to the hill within the town, guarded by 50 men of war. Mago with a great number accompanied him, who fled to the castle. Then Scipio sent part of his host to the said hill, which was won immediately, and the people were either killed or taken. The rest advanced to assault the castle, which Mago valiantly defended; but seeing the entire town filled with his enemies, and not expecting any reinforcements, he surrendered himself and the castle to the Romans. The slaughter then ceased in the city. Every man went to the plunder of the town: the prayer for the spoils was great, as much for gold and silver as for ordnance, artillery, corn, ships, iron, lead, and many other things necessary for the equipment of ships: I will not recount the exact amount, for writers vary greatly in this regard. There were also 10,000 prisoners taken..Among those who were citizens, Scipio released as many as he could, allowing them to live in the town and enjoy as much of their possessions as had not been spoiled yet. Among other prisoners were two skilled craftsmen whom he ordered to be made prisoners of war for the common benefit of Rome, promising them freedom if they worked diligently on necessary tasks. A large number of the rest, who were servants and young men, he sent to serve as rowers in his ships and galleys in place of those who were lacking. He also increased his navy to eight well-equipped ships. Besides these prisoners, he also had the pledges of many noblemen and cities, whom he ordered to be well kept and treated kindly. That day, Scipio granted his weary men permission to rest. Few remained..But they had all the day before been severely troubled with fighting in one place or another. The custody of the town he gave to Lord Lelius and his company of seamen, and he himself went to his tents.\n\nOn the morrow he assembled all his host together, and first he gave humble thanks and praise to the gods, who had given into his hands in one day such a great, noble, and rich city, the like of which was not to be found in Spain. Into which their enemies had gathered together the treasure, both of Africa and also of Spain, in such abundance that there was little or nothing left for them: the Romans having great plenty of all things. Next he much praised the noble courage and valiant men of war, whom neither the sudden excursion of their enemies out of the town, nor the high walls or waters of the same, could make afraid or deter; nor yet their castles and strong towers, could resist their power. Above all, he praised two men..that first scaled the walls and entered the town, to each of them he gave a crown of good value; his other soldiers he rewarded, every man according to his virtue and merits; but specifically Cn. Lelius, the governor of the navy, he praised and much loved, to whom he gave, as a reward, a crown of gold, and thirty oxen. Then he caused the pledges to be brought before him, urging them to be of good comfort and consider that they were now in the power of the Romans, whose natural property and desire is, to bind men through their benefits showing, to love them rather than to keep men in miserable servitude through fear. He would rather join strange nations in friendly fellowship than sadly keep them in servitude. Then he took the names of the cities that had their pledges there, and to the ambassadors who happened to be present from any of the said cities, he.Incontinent delivered the pledges to them: to other cities he sent messengers, urging them to send their pledges to him, and they would be freely delivered. Many noble matrons and honest maidens were taken, whom he committed to sober and honest men to keep, without any force or dishonor being done to them. Among other captives, there was one virgin brought to him, of such excellent beauty that wherever she went, all men delighted to behold her. Scipio inquired of her about her country and kin: he perceived by her that she was betrothed or pledged to a young prince of the Celtiberians, whose name was Luceius. Therefore, he immediately sent for the said young man and his parents. Upon their arrival, knowing that the young man was deeply in love with her, he said to him: \"I, being a young man, have sent for you, who are also a young man, to come to me. The reason is, for when this young maiden\".I have received word that you are engaged to her. My soldiers informed me that you deeply loved her. Her beauty attests to this. If I were not otherwise preoccupied with matters concerning the commonwealth, I could perhaps return her affection and desire to be with her. But I will favor your love, which rightfully belongs to her. She has been honorably kept by me, and her virginity preserved, as if she had lived with her own parents. I intend to present her to you as a gift, most acceptable and for the preservation of my honor. In return for this gift, I ask only one thing: that you become a loving friend to the Romans. And if you consider me a good or honorable man, as my father and uncle were reputed to be, know that there are many like us in the noble city of Rome. Trust me always..If anyone can be found on earth who would be happier to have my love and friendship, or who would be sadder to experience my displeasure. The young man, after expressing great thanks, praised the goddesses for their kindness, where his power could not repay: Then the parents of the maiden were called forward, who had brought a great sum of gold for the redemption of their child. But when they perceived that he had given her freely to her husband, they asked him to accept a part of it as a gift from them, for the declaration of their goodwill towards him: affirming that his receiving it would be as joyful to them as the restoration of their undefiled daughter.\n\nThen Scipio, overcome by their long and heartfelt intercession, ordered the said sum to be placed before his feet, and calling Lucius again, he said: Besides the dowry you will receive from your father in law, for the marriage of his daughter.You shall also receive this gift from my hand. With this great gift, and also much honor bestowed upon him, he returned home to his house and country, declaring to every man the honor and magnificence of Scipio. He said that there was a young man come, most like a god, who both with his power in war and also with his gentleness and liberality in peace, had overcome the country. This young gentleman, leaving his house and family in good order, shortly afterward returned to Scipio, bringing with him 4,000 good horsemen, to the aid and succor of the Romans.\n\nScipio sent C. Lelius to Rome to bear tidings of his victory, and with him he sent Mago and 15 other Carthaginian nobles, who were taken prisoners at the taking of the same city, and after he had repaired the broken walls of the city and set in a sufficient number of soldiers..for the defense of the same, he removed to Tarraco. He had appointed the legates of his old friends, as well as his new acquaintances, to assemble there for further communication of their alliance and for the continuation of their affairs.\n\nDuring this time, the wars in Spain were ongoing. At that point, Marcellus, the consul, took Salapia by treason, and two other Samnite towns by force. There, he killed three thousand men of war whom Hannibal had left for their protection. And Gnaeus Fulvius, the proconsul, trusting to win Herdonea from Hannibal, which was not particularly strong on its own and had no garrison left for its defense, removed there with his army. He had more hope and comfort in attempting to reach the same place because he knew that Hannibal, after the loss of Salapia, had departed into the territory of the Brutians. However, Hannibal's loyal friends in the town of Herdonea remained..sent word privately by messengers. He was eager to keep his old friends and hastened with his horsemen and lightest footmen, making such great journeys that he was already near Herdonea before the news of his coming was widely known. To put the Romans in greater fear, he suddenly appeared in good battle array with banners displayed. Fulvius, perceiving this with like boldness, hastened to put his men in array and joined battle with him. Then Hannibal commanded his horsemen, signaling them to secretly cost the field, and while the Romans were busy in battle against his footmen and every man's eye was occupied, they should quietly set upon the backs of their enemies, while another part should invade their camp and tents with great noise and slaughter..That he trusted in vanquishing this Fullius, as he had for two years overcome another Fullius of the same name in the same country. And in his hope, he was not deceived. For as soon as the horsemen assailed the Romans from behind with great fear and slaughter, a great cry was heard from the camp. By this, the Romans, who before kept arrayed and fought boldly, were so disheartened that some fled and many more were slain. Among those slain were the said Fullius and twelve tribunes, along with thirteen Roman knights.\n\nThen Hannibal, not trusting anything to the strength of that town, removed its inhabitants to Metapontis and to the Thurines. He killed the captains there, who had secret communication with the consul, and after setting the town on fire.\n\nMarcellus, the consul, undaunted by these tidings, sent letters to the Roman senate, urging them not to be disheartened by this loss. He doubted not.But he wanted to deny Annibal enjoyment of his victory. Therefore, he immediately marched towards Annibal, pitching his camp in the open fields right in sight of his enemies. Soon after, he advanced in battle formation, ready to fight. On the other side, Annibal was no less quick. The battle between them, involving both horsemen and foot soldiers, was marvelously fierce and cruel, and neither side gained the upper hand until night fell and forced them to cease. In the night, Annibal secretly withdrew and went into Apulia. Marcellus, in the morning, discovered Annibal's departure and set out immediately, overtaking him near Venusia. Thus, they both passed through Apulia without any significant battle, each following the other: And Annibal always sought to move at night, looking for a place to deceive his enemies. But the consul always followed in daytime, sending spies ahead..To be certain, this is from Marcellus of Anniball. The summer was nearly over, and the time for choosing consuls was approaching, at which point Marcellus would have been a contender himself. However, he sent letters to Rome, stating that it would be detrimental to the commonwealth if he left Annibal. His absence, even his mere attempt to engage him, would give Annibal much courage. Therefore, he was ordered to remain with his army. The other consul, Luius, was summoned. Then, Q. Fabius Maximus and Q. Fulvius Flaccus were chosen as consuls. Additionally, it was decided that M. Claudius Marcellus should also keep his army and continue the war against Annibal for an additional year.\n\nRegarding the wars in Spain, it was decreed that Publius Scipio and Sullanus should be governors there, not just for a year, but until they were recalled by the senate.\n\nAround this time, the ambassadors of King Syphax of Africa arrived in Rome..showing the prosperous battles that he had fought against the Carthaginians, desiring to have the amity of the Romans agreed to him by the whole senate, which before had been disputed between him and the two brothers Cneius and P. Scipio in Spain. To their ambassadors, the senators not only gave gentle threats and loving answers, but also sent rich presents by them to the king.\n\nNot long after news reached Rome from Africa, that Massinissa, the son of king Gala, had come to Carthage with 5,000 Numidians, and that a great number of other Africans were hired to go over into Spain to Asdrubal, to strongly accompany him, so that he might depart shortly from there into Italy to his brother Hannibal, in whom they judged the hope of their victory to rest.\n\nAbout the same time, Lelius came out of Spain to Rome bringing with him a great number of prisoners, recounting in the senate house the happy conquering of new Carthage in one day..With the acquisition of many new friends in Spain. These new developments made them less merry, as the coming of Hasdrubal into Italy made them fearful, considering that before his arrival, their power was barely sufficient to resist the sole power of Hannibal. Nevertheless, they dismissed Lelius with good cheer, sending him back to Spain with the ships that came with him.\n\nThe new consul, leaving all things in good order at Rome, departed for the wars. Q. Fulvius Flaccus passed Capua, to whom Q. Fabius made an urgent request before he departed, that he would wage strict and quick wars with Hannibal while he besieged the city of Tarentum; for if he could take this city from him, he would have no secure place to go to, nor know to what cost he might safely turn himself; therefore, he would afterwards have little reason to remain in Italy. The same request he also made to Marcellus through letters: who thought that no man in Italy was as capable as Marcellus to match Hannibal..as he was himself, was so stirred by Fabius' letters that as soon as winter passed and food was found in the fields to sustain his army and cattle, he went to Canusium, where Hannibal then lay, and had persuaded the town's rulers to yield to him, leaving Roman allegiance. But as soon as he learned that Marcellus had arrived, he left that open country and sought the hilly and wooded country, more suitable for ambushes against his enemies.\n\nMarcellus pursued him closely, joining camps almost together. Skirmishes occurred between the horsemen of both sides. But Hannibal, not wishing to risk all at once, fled in the night. At last, Marcellus overtook him in the open field: And as Hannibal caused his camp to be trenched and fortified, Marcellus and his men let the works remain undone: so that whether he wanted to or not, he was forced to do battle..Marcellus and Annibal prepared their armies on opposing sides and fought until nightfall. The following morning, Marcellus ordered his men to form ranks, and Annibal did the same, urging his men to remember their noble conquests at Trasymene and Cannae and not to let their greedy and unreasonable enemy provoke them into losing focus or taking a breath. When the sun rose and the Roman army appeared in the fields, Marcellus advised that if they could force Annibal to retreat with heavy losses, he would be more willing to negotiate later. With these exhortations and dissatisfied with the prolonged pursuit of their enemies, they fiercely went to battle. They fought fiercely for two hours, but at last, the Roman right wing gave way. Their position to be filled..Marcellus pointed another legion of men of arms from his company. But as the first recoiled with fear, so the other came faintly into their places. At last, the Roman host, being more fearful than shamefast, began to flee. There were slain that day of the Romans 2,001, of whom 4 were centurions, 200 captains, and two tribunes.\n\nMarcellus, after coming into his camp, made such a bitter and cruel speech to his soldiers that the words of the angry captain seemed more displeasing and painful to them than the toil they had taken in the battle the day before.\n\n\"I am greatly bound (said he),\" [to the immortal gods], \"when you so fearfully retreated into your tents, that it happened not that your enemy, after his victory, assailed your camp also. For no failure, look with what fear you left the battlefield, with like fear also had you forsaken your camp. What sudden fear has now invaded you? What thing has caused you so soon to forget your valor?\".Both the estate of yourself and that of your enemies? Do you not remember, that these are the same enemies, whom you overcame and pursued the last summer? These are the same, who yesterday you would not allow to flee from you, nor yet give them so much time, as to fortify their field. I will no longer recall such things, in which you may glory: but now I will declare things, of which you ought to be ashamed. Yesterday you left the battle with even hands: and now, what has this day or this night been so great an obstacle to you, or taken from you? Was your army thereby in any way lessened, or their power increased? Truly, I think now that I speak not to my own company of soldiers, nor yet to Romans. I perceive here nothing of them..But bodies and armor. For if you had had the same hearts and minds, your enemies would never have looked at your backs; nor would you have lost any of your standards. Before this time, he could never glory in the slaughter of any of our company, except yesterday, when you gave him the honor by the death of your fellows. Then every man cried out loudly to him, desiring pardon for the past day; and once again to test the heart and courage of his men, whenever it pleased him. Now (said he), truly, I will prove you again. For I will tomorrow set you in array, intending that as victors, you may ask for forgiveness, rather than as vanquished.\n\nOn the morrow, after his men had well eaten and drunk, and made themselves strong, when he should put his people in order, he set in the van\nthe slander of yesterday's flying.\n\nWhen Hannibal heard of Marcellus' fierce courage, he said: We have to do now with such an enemy..as cannot suffer his good fortune or bad. For if he overcomes his enemies, he greedily styles himself as their assailant; and when he is overcome, he fiercely renounces the wars upon them. After these words, he immediately led his host into the field, where the battle was more cruel than it had been the day before. The Carthaginians, striving to maintain their honor, and the Romans to avenge the shame gained the day before, the outcome of the battle between them remained uncertain. Marcellus, as a present witness, was ever ready to comfort and exhort his Roman soldiers. Therefore, the next night following, Annibal removed himself to the Brutians; and Marcellus remained there a season, to cure his wounded soldiers.\n\nIn this season, Q. Fabius Maximus, the consul, took Manduria by force, and from then removed to Tarentum, pitching his tents hard by the mouth of the harbor, where he found certain ships..Whyche Lucius the late consul had left there for the defense of other ships that brought victuals and other necessary provisions for the castle. All these ships, and also all other that came with victuals and provisions thither, he charged some with guns and stones, and all kinds of weapons injurious, some he loaded with scaling ladders and other engines to assault the town: so that by the sea all things were ready for the assault. And then he also ordered his company by land for the same. Now to help his purpose to be achieved, there occurred a small thing in estimation: yet it proved marvelously happy for the success of his great enterprise. Hannibal had sent to Tarent a crew of men of war from the country of the Brutians. The captain of this company was marvelously enamored of a young woman in the city, whose brother was then a soldier in the host of Fabius. To him his sister sent word by letters, of the familiarity and new acquaintance of her earnest lover..And he, with great riches and honor, imagined and trusted that his sister's love would lead her lover to do as she pleased. Therefore, he harbored a hope to use this to the benefit of the town. He secretly confided in his captain Fabius, requesting him to remain behind after a long acquaintance. Gradually, he began to test Fabius's inclination. Once he detected some receptiveness in him, he entrusted his sister to his care. With her fair and flattering words, she managed to win him over, and he agreed to betray the part of the city where he held authority and the captaincy.\n\nWhen they had agreed on the time, manner, and circumstances of the plan: the soldiers were secretly let out of the town at night, and came to the captain, who was informed of what had been done and the means to carry out the enterprise. At the appointed time and hour.The consul prepared his ships and men of war on the sea side in the haven to assault the town violently. On the other side, the Romans in the castle prepared to assault the citizens. The consul drew himself and a large number of men to the eastern part of the town, remaining there for a long time without making any noise.\n\nThere was great noise and commotion deliberately made on the haven side and towards the castle, where least danger was. Democritus, the captain, who was near the Brutian crew, fearing that the Romans might win the town on the other side due to the great rumor and cry of the citizens there, was moved by it. When he heard that all was quiet and still on the part of the town where he was, he and his people hastened towards the castle side..The consul, having heard the loudest noise, ordered scaling ladders to be placed against the walls where the Brutians were stationed. This was accomplished without resistance. The Brutians not only made no resistance but also helped the Romans up. Thus, they entered the town and straightaway went to the next gate, which they broke, allowing many of their company to enter with their banners unfurled. By the end of the day, they had reached the marketplace. The Tarentines, perceiving their town was being taken, came with all their power from the castle side and the harbor to aid it. But it was too late. For after the battle had begun, they felt themselves far from able to resist the Romans. Therefore, they fled, each man to his house..When they reached Tarentum, Nico and Democrates were killed in battle. Philomenes, the chief instigator of betraying the town to Hannibal, took his horse and fled; however, his whereabouts and fate were unknown. Great slaughter was inflicted upon both the Carthaginians and the Tarentines. Many prisoners were taken, and a rich spoil was obtained.\n\nWhen Hannibal first learned that Tarentum was besieged, he hurried there as quickly as possible to relieve it. But upon approaching, he heard news of the city's capture and was dismayed. \"Now I truly find,\" he lamented, \"that the Romans have another Hannibal among them. For by such deceit as we employed to take Tarentum, have we lost it. So that it may not seem I was deterred by fear, I pitched my camp five miles from the city.\".where he stayed certain days: and from there went to Metapontus, where he had two of the chief rulers of the city write letters to Fabius. The content was, if it pleased the Romans and him to receive them into their grace and to remit all their old injuries and wrongs done to them, they would deliver into his hands both the town and also the Carthaginian garrison within it. Fabius, not mistrusting, sent to them again, appointing a time when he would come to Metapontus to speak with them. These letters were quickly brought to Hannibal. Who, being very joyous to deceive and trick the old wise Fabius, at the appointed time laid a great ambush on the way where Fabius was to pass to Metapontus.\n\nThe same time when Fabius was to depart, he sought by divinations and auguries how he should fare on his journey, as indicated by the killing of a beast, and with this to perform a sacrifice..In the same summer, as the detestable usage was then and had long been among the Romans. The auguries were so unlucky and unfavorable that they showed him some evil adventure if he went forward in his appointed journey. Therefore, the gods or wise men advised him to stay still in his tents, out of fear of treason.\n\nThe Metapontans, seeing that Fabius had not come on the assigned day, sent messengers again to him, requesting him to come to their captains. These messengers were immediately taken and examined on the case. Fearing the tortures prepared for them, they confessed all the deceit and treason, by which Fabius escaped his death, and the destruction of many in his army.\n\nMeanwhile, in Italy, P. Scipio, being in Spain, had gained the love of the Spaniards so much that Edisco, Indibilis, and Mandonius, three great princes of Spain, had come into his alliance. Indibilis requested that their coming might not be dishonorable to them..And he explained that no man should reproach them, as they were taken away from their old friends in Carthage and seemed to have run to the Romans like light people: For he said, they had always done well for them, whose kindness was ever rewarded with pride, wealth, and many injuries. So that only their bodies remained in the friendship of Carthage, but their hearts had long been turning towards the Romans. whom they knew to be keepers of their trust and maintainers of right and equity. Therefore he desired Scipio to receive their friendly coming to him, according to their meaning and intent, and as he found them diligent in their service, so to esteem them. Scipio heartily thanked them and granted their requests in all things. Whereupon their wives and children were restored to them..Before Scipio's capture of these princes, a steadfast alliance of friendship was formed between them. And soon after their entire power of men-at-arms came to these princes, they joined camp with the Romans, remaining with them without departing, and guiding them until they brought them near the camp of their enemies.\n\nThrough this means, the army was greatly increased. Yet besides this, Scipio politely augmented his host in another way. For when he saw no navy of Carthage, he saw that their hearts would not serve them to fight on even ground with us. Therefore they seek out high mountains, trusting more to the strength of the place than to their own strength or armor. New Carthage had high walls.\n\nScipio, riding about his host, showed them their enemies. \"Their hearts will not serve them to fight with us on even ground,\" he said. \"They seek out high mountains, trusting more to the strength of the place than to their own strength or armor. New Carthage has high walls.\".Despite this, my Roman soldiers scaled the heights. Neither the high hills, nor their castles, nor even the sea could withstand their power. He said, \"I know that these lofty places, which our enemies have chosen, they believe will serve them to escape from us by leaping and running down the steepness of their paths. But I will also block that route from them.\" Immediately, Scipio dispatched two companies of his soldiers, ordering one to guard the mouth of the valley, where the river ran: and the other to hide secretly on the way that lay between the town of Betula and the fields. He himself, with a large contingent of swift horsemen, marched directly toward the Numidians and Africans, who were on the lower plain of the hill. They allowed him to approach almost without resistance, save for one of the steepness of the hill..Until they reached the range of javelins. Then the fight was fierce on both sides, but especially great numbers of stones and other projectiles were thrown from the hill at the Romans. Nevertheless, although the hill was very difficult and hard to conquer, and they were almost overwhelmed with stones, the nimble and courageous men, who were accustomed to approaching and scaling walls, did not stop climbing until they had reached the flat and even ground. They immediately put the Numidians to flight and drove them up towards their army, which was stationed at the highest part of the hill. Then Scipio commanded the same company to go straight up towards the heart of the enemy. The rest of his army he divided into two parts. He ordered Lelius to take one half and go around the right side of the hill..Scipio, in search of an easier ascent place for his troops, went to the left. Before he had covered much distance, he climbed the mountain and charged the enemy, whose backs were toward him. The Carthaginian host was greatly troubled, and there was loud clamor, forcing them to turn and resist Scipio and his company, changing their previous formation. Amidst the chaotic noise, Lelius appeared on their other side, causing the front line to retreat in fear of being attacked from behind. This allowed Scipio's middle guard to seize the hill, which before was impossible to conquer due to the army and elephants keeping their ranks, the steepness of the place making it difficult to ascend. The Carthaginians then began to flee for their lives. There was great slaughter among those who remained, inflicted by Scipio and his company. Many of the fleeing Carthaginians were received by the two companies..Asdrubal, seeing the battle against him unfavorable, sent his money and many elephants away before retreating, taking as many as could save themselves. Passing the river Tagus, he headed towards the mountains of Pyrenees. Scipio, upon reaching the Carthaginian camp, gave all the plunder to his soldiers, except for the prisoners. There were ten thousand footmen and two million horsemen among the prisoners. Of these, Scipio released all the Spaniards freely without ransom. The rest he had sold through the Questor. Scipio then gave large gifts to the Spanish princes, particularly three thousand horses, the best he could choose from all those taken. Through this generous distribution, the Spanish Commons called him king. Scipio declared this title to them..That it was very odious and detestable to the Romans. Therefore he requested them to abstain from calling him by that name. For with the title of governor or captain, he was content.\n\nWhen the Quaestor was about to sell the prisoners by the captain's commandment, among others he found a goodly young child of fifteen years old: whom he sent to Scipio, because he heard that he was of royal lineage. Scipio inquired what he was and of what country, and how he, being of no greater age, happened to be in the camp among men of war. He answered that he was of Numidia, and was named Massus. His father, he said, was dead. Therefore his mother had sent him to her father Salus, king of Numidia, and from that time he had been brought up with his uncle Massinissa. And when his uncle came over into Spain to aid the Carthaginians, he came also with him. But whenever he went to any battle,.His uncle would not allow him to go with him. He had never been in the field before this, and it was also unusual for him at that time. But when everyone prepared him, he secretly took a horse and armor and entered the battle with them. However, his luck was bad, and he fell from his horse, which was captured by the Romans. Scipio asked him if he was willing to return to Massanissa. He answered, weeping with joy, that he would be very glad if his luck were good. Then Scipio gave him a golden ring, a coat, a senator's garment, a Spanish cloak, a well-armed horse, and a golden buckle, and allowed him to depart to his uncle at his pleasure, appointing him horsemen to accompany him on the way as far as he wished.\n\nAfter these things were done, he spent the rest of the summer receiving many people and cities of Spain into the friendship of the Romans..And remained at Tarron. After the battle fought at Betula, the other Asdrubal, the son of Giscon, and Mago with their armies came from the farther part of Spain to help the other Asdrubal, but it was too late. The battle had already been fought. They consulted on what was best to do. In the end, considering that Scipio, through gifts and his generosity, had won over the hearts of the people of the eastern part of Spain, and that only the people of the farthest part of the country were still resisting, they agreed. Asdrubal, taking with him all the Spaniards out of Spain and far from the name of Scipio, should go over the mountains with them toward Anniball in Italy, where the head and chief ground of the wars was. Moreover, Mago should leave his host with Asdrubal, the son of Giscon, and pass over the sea into the islands called the Baleares, now called Majorca and Minorca, with a great sum of money..where he should hire many more soldiers for their help in this purpose. After their departure, Asdrubal, the son of Gyscon, with his entire host, was appointed to depart for Portugal, and he should in no way fight with the Romans. Then Hadrabalis was assigned to have three thousand of the best and lightest horses and men with him: with this number, he was to explore and ride through the countries, helping the cities friendly to the Carthaginians, and to spoil and destroy the towns and fields of their enemies. With these intentions and eager minds, each captain departed from the others, making great speed to accomplish their enterprise.\n\nThe fame of Scipio daily increased at Rome. Also, Q. Fabius Maximus had gained great honor by winning the town of Tarent. But Marcellus fell into great infamy due to enemies. For it was reported that Hannibal was roaming around in the country..Marcellus kept his army in Venusia during the summer season. Marcellus came to Rome before the officer selection, along with Q. Fulvius Flaccus, the consul. The issue with Marcellus was openly debated. C. Bibulus, one of the Tribunes, severely criticized him, stating, \"Marcellus' negligence, and similar behavior, is the reason Annibal has remained in Italy for ten years. He has lived almost as long in Italy as in Carthage. At the officer selection, you wished for M. Claudius Marcellus to continue in his position for an additional year. If you want to know the results of his leadership this year, consider that he has defeated his host twice and killed many men. In the height of summer, he kept the remainder of his troops at Venusia.\".Within the secure walls, Marcellus wisely and soberly answered this accusation, showing his policies and actions against Hannibal. His excuse was not only well received but also rewarded, as the following day, by the whole consent of the people, he was chosen consul. Titus Quintus Crispinus was chosen as his colleague. They were both appointed to protect Italy against Hannibal. Marcellus went to his old army at Venusia, taking with him various others to fill the places of those who had been killed. Crispinus, seeing the honor that had grown for Fabius due to Tarentum's winning, decided to besiege the city of Locri. He, therefore, sent for all manner of ordnances to Sicily, along with ships to assault it by sea as well as by land. However, upon hearing of Hannibal's approach to Lacinium, he put his plan on hold for a time and joined his host with his colleague Marcellus, who at that time had come from Venusia into the Apulian countryside..where they both encamped their armies, three miles apart. There, Hannibal arrived, having learned that the consul Crispinus had left his siege of the Locrians. In the same region, Hannibal pitched his camp and tents. He had attempted the power and courage of Marcellus the year before, sometimes with victory, sometimes with loss of men. Fearing the combined power of both consuls, he then devised ways to deceive them with policies and craft. The consuls engaged in various skirmishes with his men, believing that such trifling battles would pass the summer and keep him occupied. Nevertheless, they also trusted that they were strong enough for the siege of Locri. Therefore, they sent to Sicily, summoning L. Cincius and his navy and army, to join the siege of Locri by sea. Additionally, they commanded part of the army, which was stationed for the defense of Tarentum, to assault it from the land..This appointment was not secretly made, as Annibal learned of it through the Thurines. In response, before the scheduled arrival of the Romans, he dispatched an embassy of 2,000 horsemen and 3,000 foot soldiers, who lay hidden near the Petillia hill on their route. The Romans, passing by unaware, were among them and suffered great losses: 2,000 were killed, and 1 man and 200 were taken prisoner. The rest who escaped fled back to Tarent in various directions. The consuls encamped in their separate locations, not far from Annibal's camp. Between the Roman camp and him lay a large hill filled with wood, neither taken nor inspected by either side. The Romans were hesitant to examine it, as they feared they might\n\n(Note: The text appears to be in Early Modern English, and no significant OCR errors were detected.).What kind of ground was the utmost part of it towards their enemies? Annibal did not consider it for pitching his camp there: instead, he believed it to be a more suitable place for deceiving his enemies than for encamping. Therefore, in the night, he sent a company of Numidian horsemen to lie quietly in the middle of the wood, without moving or making any noise during daytime, out of fear of being discovered. The Romans continually urged their captains to take that hill and pitch their camp there, for fear that Hannibal would take it before them. Then Marcellus spoke to his companion Crispinus, \"Let us, with a certain number of horsemen, go and view that hill.\"\n\nThe captains passed through a small plain field and then entered a broad way or riding path that led into the woods. At the top of this riding path, the Numidians had posted a lookout.. not thynkynge of any soo greate a praye as happed theim to\ncome: but onely to watche for forrageours or wood caryars, that shoulde happe to roue abrode for vytayles, wood, or su\u2223che necessaries. This espye warned theym of the Romay\u2223nes commynge, and of the numbre, and gaue theim a sygne, whan euery man of theim shoulde leape oute of his secrete denne: whyche he craftyly executed. For he gaue theym not the sygne to issue oute, tyll the Romaynes were soo farre passed in theyr wa\nANNIBALL knowynge that greatte feare woulde be in the Romayne hooste, by the deathe of the one Consulle, and also by the woundynge of the other: to putte theym to further feare, he incontynent remoued his hooste into the same hylle, where the battayle hadde beene before, where he pytched his Campe. There founde he the bodye of\nMarcellus, whiche he caused to be buryed. Crispinus beinge sore feared with the deathe of his fellowe.And also with his own wounds, in the night following, removed secretly his army into the highest and nearest hill, pitching his camp and tents there for his safety. Both captains strove to the utmost, one to deceive and the other to avoid deceit.\n\nAnnibal, with Marcellus' body, found also his ring with his signature: by which he intended to work deceitful conclusions. Crispinus, mistrusting the same, sent word to all the Roman cities nearby, warning them not to give credence to any letters that would be sent to them, sealed with Marcellus' seal or in his name.\n\nSoon after, a messenger came to Salapia from Annibal, bearing letters written and sealed in Marcellus' name: showing them.That night, Marcellus intended to secretly arrive there. He ordered the captains and garrison to be ready for his arrival, to learn his further plans. The Salapiens discovered a plot in the writing and sent the messengers back to Hannibal with a polite response. They set up watch and guard on the walls, especially at that part of the town and at that gate, where they believed their enemies would come. The night before the day came, Hannibal arrived with a large company. The first company to reach the gates were Romans who had left the country and been hired by Hannibal. They wore Roman armor, and when they arrived at the gate, they spoke late, as the Romans did, waking the watchmen and ordering them to open the gate for the consul. The watch rose, and with great effort, lifted the portcullis so high that men could enter beneath it. Then the said band of Romans fled..When they entered so quickly, there were about six hundred of them. But once they had entered, the rope that held up the portcullis was quietly let go and fell down with a great noise. The Salpians put up only slight resistance, killing those who had entered the town. Many of the townspeople, armed with spears and javelins, chased their enemies from the gate and walls.\n\nAnnibal was taken in his own trap and was beheaded. From there, he departed to raise the siege of his friends, the Locrians, whom Cincius, with his soldiers and ordinance, kept closely guarded and under siege from Sicilia.\n\nMago was in the city, who, upon hearing of Marcellus' death, took some comfort. But when he learned that Annibal had sent his Numidian horsemen before him and was coming himself with his infantry as quickly as he could, Mago's spirits were lifted..He was fearless. When he saw the Numidians approaching from a distance, he ordered the gate to be opened, and with his people, he charged the Romans. His sudden attack was more than his strength could handle, causing the battle to last doubtfully for a while. But when the Numidians arrived, the Romans were struck with fear, and without order, they ran towards their ships, abandoning all their equipment with which they had battered the walls. This is how the siege of Locris began.\n\nCrispinus, the consul, sent letters to Rome, one about his fellow's death and the other about his severe wounds. These letters kept him from coming to Rome for the choosing of consuls. The senators were deeply concerned, seeing the Roman armies without commanding officers. On the day of the election, they searched for two wise and circumspect persons for the office..Who had befriended Annibal first preferred C. Claudius Nero, a valiant man and a capable captain. However, they considered him too quick for the wars at that time and thought him unsuitable to match the sober captain Annibal. Therefore, they planned to counteract his quickness with a sober companion. At that time, there was one M. Lucius, a man of great sobriety, recently returned to the city. He had been consul eight years earlier and had been condemned by the commons without fault, stripped of his office. This shame to him was so intolerable that he left the city and went into the countryside to live in seclusion. Eight years after his condemnation, M. Marcellus and M. Valerius Leuinus were consuls, and they brought him back to the city again. But they found him foul and ill-appearing, his hair and beard long..as a token of his shame, he was received. But at this time, the censors made him round up his hear, and put on clean garments, to come into the senate house. When he was brought there, and the fathers were examined about Lucius' consul office: They all agreed, both senators and the commons, that he and Claudius Nero would make a fitting couple. But he alone refused the office, accusing the citizens of their unkind lightness. I am greatly surprised, he said, that you now lay the burden of this office on me, whom you recently thrust out of the same office, considering me unworthy of it. If you account me a good and honest man, why then did you condemn me as an evil man and an offender? Since you judged that I ill-governed the consulship in which I last was, why trust me again with the same position?\n\nWith such words, he accused the fathers and the commons. But the senators rebuked him for his words..showing him the example of M. Furius Camillus, who though banished from Rome, was later restored: For they said, just as a child should endure the harsh punishment of his father, so should every man suffer the punishment of his country, with patience and gentleness. With these words, they calmed him and persuaded him to take on the same office.\n\nOne consul was appointed to wage war against Hannibal in Italy, lest he draw near to Hasdrubal, coming from the mountains to his aid: The other was assigned to meet Hasdrubal, whose fame was that he had begun to approach the mountains, intending to come over and join his power with his brother Hannibal. The appearance of Hannibal also made the mountains difficult, as he waged both war with men and perilous places, where he had spent five months. He did not look for a quick and easy coming of his brother, which caused him to be so long before removing himself from that place..Where he wintered with his army, but he was greatly deceived. Asdrubal had faster passage than he anticipated. The Frenchmen, and also the mountain dwellers, not only received him and allowed him to pass their territories, but also followed him to the wars, leading him through many routes that were then impassable for Annibal's brother. Conversely, the ways over the mountains had become much easier due to frequent use, and the people more civilized. Before Annibal's arrival, they were not accustomed to the company of strangers and had never seen any before in the country. Therefore, they were wild and savage people. At first, they thought the Carthaginians had come to take their castles and cattle from them. However, the fame of the war in Italy between the Romans and the Carthaginians taught them and made them aware..The whole contention between those noble head cities of the world, being so far distant from one another, was only for honor and riches. They tried to determine which of them should possess the dominion of the whole. These causes made the mountains open and easy for Asdrubal to pass. However, his speed was not as good in passing as his let was great in besieging Placentia. When he had come over, he had thought the city, being in a fair plain country, would be easy to conquer. And by the fame of its conquering, he thought all other cities nearby would tremble in fear. But the strength of it much deceived him, and Annibal knew this well. For when he came over the river of Trebia, he had in vain attempted its strength. Therefore, Asdrubal's siege of Placentia was not only a letdown for his own journey but also kept Annibal there much longer. After he heard of it, he did not set forth from the place..where he wintered with his host. The consuls with their armies went to their provinces. M. Liuius toward Placentia, whom he left, Q. Fabius warned and exhorted not to overhastily fight with his enemies before he knew their manners and conditions. To whom Liuius, still in displeasure towards his citizens for his banishment, answered: that he would fight them as soon as he could have a fight with them. When the reason was demanded of him why he made them such haste: Truly (said he), either I will quickly have great honor by subduing my enemies, or great joy by the slaying of my own unkind citizens. Why such joy, although it is not honest to me: yet it will be according to their deservings. Quintus Claudius Nero hastened until he approached Annibal, who at that time was in the country of the Lucanians and lay by the town of Grument. Claudius had in his army forty thousand footmen..And two thousand and five hundred horsemen: Annibal gathering together as much power as he could among the Brutians, and from such fortresses as he then held: laid in ambush. On the other side, Annibal, desirous to remove from that place with all his power, intended to give battle. Therefore he put his whole host in array. Claudius Nero, perceiving his intent, caused secretly the night following, Titus Assellus, and P. Claudius two tribunes, with a good number of men with them, to pass over the said hill, and to wait in the valley behind the hills, appointing them a time, when they should descend from the mountain on the back of their enemies. He himself in the break of the day, with the remainder of his foot soldiers and horsemen, came into the field in good array. Annibal likewise commanded his men to arm themselves, and great noise was made in the camp, every man running to his weapons. And when they were armed, they ran out of the camp gates..Both horsemen and footmen, without array before Annibal had knowledge of it. And as soon as they were out of the camp in the plain, they ran to their enemies, fighting both on horseback and on foot, as chance gave them to meet with their enemies, keeping no order.\n\nWhen the Consul saw them thus running around in the field without order, he commanded C. Arunculeus, with the horsemen of a legion, to invade the Carthaginians, using as much violence as he could: so that he might slay them, being without order like beasts, before they could be brought into array. Which he did diligently execute, making great slaughter. The battle was strong for a season, due to continuous resort of fresh soldiers running to the succors of their fellows.\n\nAnnibal, being yet in his camp, hearing the noise of his men fighting, came forth with the remainder of his power, and so diligently applied himself: that even as his men were fighting..He put many of them in array. This had not been lightly seen, and therein he showed himself to be an expert captain, having old and well-acquainted warriors under him. And thus had he brought his whole host in order, as they were still fighting: had not C. Asellus, with his bands of Romans, suddenly descended from the hills, at the back of the Carthaginians, with great clamor. By the means whereof, they, being afraid lest they should be stopped from their camp, began to flee on all sides. The horsemen slew many of them in the chase; and many more would have been slain, had not the camp been so near at hand. Yet Annibal lost eighty thousand men of his at that battle. Which were slain, and seven thousand taken alive. The next day, and divers days after, the Romans in array kept the field, desirous to fight, but the Carthaginians abode still in their tents.\n\nSoon after in the night, Annibal, with his army, removed toward Apulia, making great fires before the camp..Towards the Romans, leaving his camp entrance, certain Numidian horsemen showed themselves for a display, so that Claudius and his host might be far from their enemies. When it was daylight, the said Numidians showed themselves in the camp gate for a while, deliberately to deceive the Romans. When they saw their opportunity, they quickly rode after their companions.\n\nThen, hearing no noise in the enemy tents, the consul sent two light horsemen to scout their camp. Finding it empty of the enemy, they returned to Claudius, reporting their departure. With this news, he proceeded with his host and took the spoils of the remaining baggage. Early the next morning, the Carthaginians followed, as they heard of their departure. Annibal, no longer willing to fight, took his way ever in the night, and over the mountains, until he reached Metapontum. There he took from Hanno the soldiers, who were left there..and he joined them to his army, sending him with a small number, into the country of the Brutians, there to assemble more men of war to his succor. Asdrubal, leaving his further assaulting of Placentia, sent four Frenchmen and two Numidians to his brother Hannibal with letters: who passing all Italy, hearing that Hannibal should then be at Metapontum, followed him thither. But before they were aware, they lost their way, and came to the fields of Tarentum, where they were taken, and sent to Claudius Nero with their letters. Who when he had read them, and knew by their contents that Asdrubal intended to meet his brother in Umbria, thinking then it not a good time for the commonwealth, to delay the determination of the senate: he imagined, that he would undertake some strange thing, whereby he would put both the citizens of Rome, and also his enemies in great fear. But at length, when it was accomplished.The entire city should turn from great fear into marvelous gladness. Therefore, he sent the aforementioned letters to Rome, along with his own letters regarding his intended enterprise. Immediately, he dispatched messengers before him to all the towns and countries through which he would pass, commanding them to bring forth supplies, vituals, horses, and other necessities for his soldiers in the fields. From his entire army, he selected 6,000 footmen and 1,000 horsemen, declaring and publicly announcing that with them, he intended to assault the next Lucan town and capture the Carthaginians left there to guard it. In the night, he departed with this company, making as much haste as possible in his journey to aid his fellow Lucius before he had to face Asdrubal. Leaving Quintus Titius in his camp to rule and govern the rest of his host. At Rome, the consuls' letters instilled equal fear..They had doubted two years ago, when the Carthaginians had pitched their tents before the walls of Rome, whether to allow or disallow the bold enterprise of the consul, which seemed to depend entirely on chance. They knew the camp was left near Annibal, with an army dispersed of a captain: the flower and strength of the same army was taken away, leaving his camp secure only through the ignorance of his enemies, who were not yet privy to the consul's absence. But what if it became known, and if Annibal followed Nero with his whole army, having only 6,000 infantrymen armed and 1,000 horsemen: or if he sailed away the remainder, which were left in the camp, without strength or good governance. The evil chances they had previously experienced in the wars, along with the recent deaths of two consuls in one year, increased their fear, all of which could have befallen them..When there was only one captain and one army of their enemies in Italy, they now knew of two powerful armies and two valiant captains: almost two Hannibals, in the country. For Asdrubal, the son of Amilcar, had spent many years in Spain, waging war against the Romans, where he had achieved two noble victories, killing two great armies, and also two Scipions, the noble captains of the same. Furthermore, in order to glory above Annibal, both for his swift passage over the mountains and also for drawing the French into battle, Asdrubal counted on the fact that Claudius Nero would have to face a witty captain, whom he had previously mocked and deceived in Spain like a child, with deceitful propositions of peace: by which he had escaped from the straits..In this instance, I will provide you with the cleaned text:\n\nWherein he was endangered. Thus through fear (which is the harbinger of all things to the worst), they estimated the power of their enemies to be great, and their own to be small.\n\nIn the meantime, Nero the consul, after he had traveled far enough from the danger of his enemies to deem it safe, called together his soldiers and spoke to them, saying:\n\nThere has never been an enterprise undertaken by any captain, which appeared bolder in appearance and more secure in reality than this one. For I will now bring you to a certain and sure victory. For we are going to battle, and Livius had before as many foot soldiers and horsemen appointed to him by the senate as he would have desired. You have a number that he would not have desired greater, if he had been appointed to fight against Hannibal himself. And now, by the fame of the coming of the other consul, with his army..being joined together, we shall not fail to have an undoubted victory. For fame is the thing that incites victory in battle. Yes, small things often drive the hearts and minds of men, either into fear or into a good hope. And the whole glory and honor of all the good fortune shall be given to us. For he who comes last draws all the honor to himself.\n\nWith this comfort, he led them forward on their way, passing by a great multitude of men and women of the country, who came forth to meet them with great favor and praise, naming them the patrons and defenders of the commonwealth, and of the whole empire of Rome, in whose hands then lay the health, wealth, and liberty, both of them and of their children. Therefore they prayed to the goddesses for their prosperous return with victory and triumph. And in declaring their love toward their soldiers, they offered them cattle, provisions, and other necessary things..They earnestly desired them to take their time. And they, gratefully receiving what they needed, continued on their journey, eating when they were hungry, and seldom taking rest, until they approached the camp of the other consul, M. Lucius. Then Claudius sent messengers to his fellow, informing him of his coming, to learn his mind, whether it would be best for him and his company to come privately or openly, in the night time or in the day: and whether he should enter into his camp or make another camp for himself and his army. Lucius replied that it would be best for Claudius to enter his camp secretly at night. For added security, he gave a private watchword or token, by which one tribune would receive another, one centurion or hundreder another, one horseman another, and one foot soldier would receive another. It was thought that there was enough room in the first camp to receive him and his company..When Claudius Nero approached, he concealed himself with mountains and hills until night. Near Senna, Lucius' tents were pitched, and Asdrubal did not rest farther than half a mile away. Upon approaching, Nero covered himself with mountains and hills until night. Keeping great silence, they entered Lucius' camp, and each man was brought into tents by his like officer. They were warmly and generously received, with great joy and gladness. Portius, the praetor, had his camp joined to that of the consul.\n\nThe following day, they consulted on what was best to be done. Some advised that Nero, with his weary company, should rest for certain days, and that the battle should be postponed until they were fully refreshed from their long journey, and in the meantime, learn about their enemies. But Nero would not agree to this. He immediately desired them to begin work, so that his secret enterprise might be carried out..With his swift coming there, those who were made certain of my arrival should not, through their long delay, be made fools and rendered void. For Hannibal, being deceived, keeps himself in his tents, not knowing of my coming there or the uncertain leaving of my army in camp. But this deception cannot be hidden for long. With speed, Asdrubal and his host may be overcome, and then I can return with like speed to my company in Apulia. But whoever prolongs the time, gives space to his enemies, delivering my camp in Apulia to Hannibal and opening the way for him to come here to join his brother, Asdrubal, at his pleasure. Therefore, let us go to battle at once; and in this way, both our enemies, who are absent in Apulia, and those who are present here, will be deceived: the former thinking our number there to be no less than it was, and the latter thinking your number to be nothing increased.\n\nAfter these earnest words of Claudius..They departed from the council, and every man armed himself and was put in good order of battle. The Carthaginians were already out of their camp and stood ready to fight. Both armies would have gone to meet each other without delay, had it not been for Asdrubal, who for a moment caused his company to stay. He, with certain other horsemen in his company, rode before his host. There, among the Romans, he perceived many old shields, which he had not seen before. He also noticed many lean and overworked horses. He thought the number of his enemies was greater than it usually was. Therefore, having distrust for what was in fact true, he sounded the retreat. Immediately, he sent certain men of his to the river where the Roman horses were watered, to spy and mark if any of their horses were discolored by mud from the way..He examined the camp to see if it appeared recently occupied, causing some men to ride far from it to check if the trench surrounding it had been enlarged. He was concerned that the trumpet had sounded only once within the Roman camp, while it sounded twice in the other. Despite the camps remaining unchanged in size, with one belonging to Lucius and the other to Portius, he was troubled. As a wise man accustomed to warring with the Romans, he was puzzled by this discrepancy. He could not understand how the other consul could be separated from his brother Hannibal. He could not fathom the situation..The brother, deceived by the captain's departure from camp, which was not far, believed he had sustained great loss. Fearing that all was lost before his consul arrived, he feared coming too late to aid his brother. He also suspected that his letters had not reached Hannibal but had been intercepted by the enemy, leading the other consul to come and defeat him as well. In great confusion, he ordered all fires extinguished and everyone to pack their belongings. At the beginning of the night, he and his entire host departed secretly, following two guides. They had not gone far when, partly out of fear and partly disturbed by rumors of the army, they paid little attention to their way. Consequently, they slipped away secretly..Leaving them without a guide, some wandered in the fields, some weary and overwatched, laid them down to sleep and rest, leaving their standards. When the day appeared, Asdrubal caused his standards to go before the host along the side of the river of Metaurus, seeking for fords, where he might pass over. But the farther he went up the river, the higher were the banks. Thus wandering still after the crooks and turnings of the bank, seeking a place of passage: he spent a great part of the day in vain. By this time, Nero had taken them over with his horsemen. Soon after came Lucius Portius with his light armed men. They slew many of Asdrubal's people who remained behind in the fields to rest. Asdrubal, seeing no remedy to escape, sought for some hill by the river side, where he might lodge his host. By that time, Lollius had also come with all his power of foot soldiers..Armed and in good order, they joined their companies together. They put every man in position. Claudius Nero led the right wing. Lucius kept the left wing. Portius the pretor came in the middle ward.\n\nWhen Asdrubal saw that he must necessarily fight, he left the fortifying of his camp, and put his people in array. In the forefront, he set his elephants: on the left hand, against Claudius Nero the consul, he set his Frenchmen. Not because he trusted in them much himself, but because he thought his enemies feared them most. The right wing he kept with his Spaniards, his old means of war, in whom his greatest trust was. The Ligurians, men of a country of Italy, were set in the middle behind the elephants. There was a great hill between the Frenchmen and Claudius Nero; so that he could not with his host..Between Asdrubal and Lucius, the Romans and the multitude of Spaniards and Ligurians stood facing each other, unwilling to engage in battle. However, the fight took place between their armies. The Romans fielded a great number of foot soldiers against the vast multitude of Spaniards, their expert warriors, and the strong and valiant Ligurians. The elephants also caused initial displeasure. Seeing that he could not contend with the Frenchmen, Claudius turned about his company, bringing a compass, and came upon the other side of Asdrubal's army. Then, the Spaniards and Ligurians were slain on all sides, and the fight had already reached the Frenchmen, who were able to mount only feeble resistance. For many of their company were weakened by labor and overwatching, as they are a people who cannot endure pain well. Many of them were slain. Many also of the elephants were slain by the Romans..But they were struck and terrified by their own rulers who rode upon them. For after they were struck and frightened, the beasts became so unruly and caused so much harm to their own Carthaginian host that their own keepers and riders killed them.\n\nAsdrubal, like a noble captain, participated in that battle. He sometimes fought back in the battle and restored the field, which in various places was slipping away. At the last, when he saw no help but that without remedy he must lose the field: not minding to live after such a great slaughter of his men and friends, who undertook that voyage for his sake: he spurred his horse into the midst of the Roman host. There, to declare the noble valor of his lineage, of whom he was descended, like the son of Hamilcar and brother to Hannibal, he valiantly fought and was slain.\n\nGreat was the slaughter of the Carthaginians in that battle: so that it was thought equal to the Romans' loss at Cannae..In this battle, both in terms of the number of men killed and the loss of captains, there were six and fifty thousand men slain from Asdrubal's host, and five thousand four hundred were taken prisoners. The spoils were great, consisting of gold and silver, as well as of the Roman prisoners, whom Asdrubal had previously taken. Among these Roman prisoners, there were found above four million. The Romans lost nearly eight million men in this battle.\n\nThe following day, word was brought to Lucius that the Frenchmen and Ligures, who were still alive from the previous day's battle, had assembled together again and were leaving without any captain or maintaining good order. If Lucius had sent just one wing of horsemen to pursue them, they could all have been killed. However, Lucius replied, \"We will allow some of our enemies to escape. These remaining enemies will serve as messengers, both of the destruction of our enemies and of our noble honor and prowess.\"\n\nClaudius Nero.The night after the battle, he parted with his company and returned to his own camp, making such haste that six days later he was back at his own camp and at the frontiers of his enemy Hannibal. He made such speed that no messenger had arrived before him bearing any news of the victory. Therefore, his personal arrival and the sudden declaration of their swift progress caused great joy and gladness in the Roman army, as if a heavenly comfort had been sent to them after extreme sorrow. At Rome, when news of their successful outcome was brought, such joy ensued that it cannot be expressed.\n\nFor after Claudius departed towards his own, from sunrise to sunset, the senators never left the senate house; neither did the citizens leave the marketplace. The matrons of the city were in constant prayer, with their clamor, pilgrimages, and vows..The gods were worried, but the certainty of victory, the great occasion of their enemies, and the death of the captain brought about the following division of the country in Spain. Claudius the consul divided the land between the Romans and the Carthaginians in this way: Asdrubal, the son of Giscon, was driven with his company into the farthest part of Spain, to the islands called the Gades. The rest of the country to the east was under Roman dominion, except for a few cities kept by the Africans. Hanno, a new captain was sent from Africa in place of Asdrubal, who had been killed. Hanno also hired a great number of soldiers from Celtaberia. With this large army, he joined Mago. Against whom Scipio sent M. Sillanus with 10,000 infantrymen and 5,000 horsemen. Passing the high hills and numerous dangerous passes and straits of Spain, Sillanus made great speed..That, unbeknownst to him, he came within ten miles of his enemies before any knowledge or rumor of his arrival. He stayed there for a while until he learned from the same runaways or spies that his enemies were encamped: the Celtiberians on the left hand, numbering about 9,000 soldiers, and the Carthaginians on the right. Sillanus first attacked the Celtiberians, who, through Mago, were quickly rallied. The battle raged for a while, and the longer it lasted due to reinforcements from the Carthaginians, who came from the other camp to aid the Celtiberians. At last, Mago, seeing his part in danger of being routed with his two thousand foot soldiers and the remaining horsemen, fled to Gades and came to Asdrubal. Hanno, the other captain, meanwhile,.After the battle with Hannibal, Cornelius Scipio departed for Tarracon, leaving his brother, Lucius Scipio, in the country with ten thousand infantrymen and one thousand horsemen. After his brother's departure with this force, Lucius assaulted the town. Therefore, he ordered those who had been in the first assault to withdraw to their tents and rest. With the other two parts of his fresh soldiers, he launched a new assault on two parts of the town. The defenders, weary from the long endurance of the first assault and terrified, abandoned the walls and retreated. As a result, the town was taken, and great loss was sustained by people of all kinds and ages.\n\nWhen news of this noble deed reached Publius Scipio the captain, he greatly praised his brother and showed him as much honor as he could. He then sent him to Rome..To bear news to the Senate about their speed. With him, he also sent Hanno, the captain of the Carthaginians, and various other noble prisoners they had taken before.\n\nAsdrubal, the son of Giscon, and Mago, the son of Amilcar, desiring to redress their harms and recover their losses, gathered together their friends in Spain and hired soldiers. They amassed an enormous army, numbering 500,000 footmen and 400,000 horsemen. They came to the town of Silpia, where in the plain fields they pitched their camps.\n\nP. Scipio, learning of their great army, assembled all his men likewise. To be more able to encounter his enemies, he sent Silanus to Colchis, the king and ruler over twenty-eight cities and towns. From him, he had 3,000,000 footmen..And the Romans had 50 horsemen. Betula had 40 horsemen and footmen. After certain days, skirmishes and justices occurred between the horsemen of both armies. At last, they both descended into the fields with all their powers in good order for battle. The middle wards kept the Romans on one side, and the Carthaginians and Africans on the other side: the wings of both parties were of Spaniards and hired soldiers. They stood ready to do battle until it was night, without a stroke being struck: and they did so for certain following days. It was rumored in both armies that the middle wards would remain with the Romans and Carthaginians, where the greatest strength was, and where the most noble and experienced men of war were: between whom also rested the cause and chief ground of the war. Scipio, being informed, learned that his enemies trusted and believed.Scipio ordered his men to keep the battle plan secret until the day of battle. Before dawn, he commanded his horsemen to eat and prepare their horses for battle. They obeyed diligently. As soon as the day broke, Scipio led his light-armored horsemen to invade the Carthaginian camp. He followed with the rest of his army in good order, but arranged his troops differently than his enemies or his own company expected. He placed the Romans on the wings and put all strangers and mercenaries in the middle. Hearing the great noise of the Roman horsemen, Asdrubal, in fear for his own men, ran out of his tent. Upon seeing the entire field filled with enemies, he perceived..He sent for his horsemen against the Roman horsemen: and soon after he himself with all his footmen came forth from his camp, keeping the same aid and succor. Now his middle ward was mostly Spaniards, whom he commanded to march forward, not fast, but at a soft pace. Then he sent a messenger to Silanus and Martius, who governed the left wing, charging them to make speed forward on their parts, in like manner as they saw him do with the right wing, which he led himself: so that the wings might be fighting a good distance before the middle ward met. In this order they went forward, spreading their wings, and making a great boom in the middle of their host. For the Spaniards in the middle went much slower pace than the wings: whereby the wings were already ready for combat, and fought a long distance, before the Africans and Carthaginians (in whom rested the great strength of their enemies) were come to any striking. Again.The soldiers in the wings were unwilling to support their comrades in battle, for fear of exposing their own forces to the enemy, who attacked them directly. Thus, the wings were quickly overrun and driven into the midst of the battlefield. This was no surprise, as the young and hired Spanish soldiers were marching with the strong and old Roman and Latin warriors. Furthermore, Asdrubal's men were taken by surprise in the morning and had no time to prepare before the battle. Therefore, when the day was well underway, they grew faint and weak. Scipio deliberately prolonged the battle, intending to exhaust them further. He wanted to wait until the hottest part of the day, when the long standing in formation and lack of food and water would sap both their strength and courage. Thus, the weary soldiers were assaulted not only by the middle ward..And on the sides with Roman wings were compelled to recede. They did so for a great while, maintaining good order in their retreat: for Asdrubal continually urged them, and exhorted them, saying, \"If you withdraw little by little, you will soon gain the mountains, which are at your backs; and then you will be certain to be out of danger from your enemies.\" But at last, seeing themselves overcome and so many of their company slain on all sides, their fear overcame shame. Wherefore, with great slaughter, they fled to their camp. The Romans pursued them fiercely, and would have taken their camp and tents, had it not been for a sudden violent storm of rain coming upon them, with such force that every man was glad to reach his own tent and pavilion.\n\nThe Carthaginians, although the night was drawing fast upon them, being very sore wounded and wet with the rain (whereby they had necessary occasions for sleep and rest), yet were they so afraid.That they ceased not, in style, to strengthen and fortify their camp with ditches and stones, which they gathered in all parts about them; trusting more to the strength thereof than to their armor. Then many hired soldiers of the Carthaginian host deserted Asdrubal, and came to Scipio. Diverse strong towns also were delivered up to him: with all the garrisons left in them. Wherefore Asdrubal, thinking himself more secure by fleeing than by staying, secretly departed from there in the night.\n\nScipio, being informed in the morning, sent his horsemen before him; and he himself with his army suddenly followed them. The horsemen eventually overtook them, and made so many skirmishes with them that they were delayed until their entire infantry army also overtook them. Then there was great confusion made of them with little resistance. And Asdrubal, with 7,000 men, was forced to flee to the next high mountain..Where they encamped themselves, safe from any danger or harm, were some men. After he slipped away from them, and stole towards the sea, which was not far off: there he took shipping for himself, with Mago and a few others, and went to the islands beyond the farthest part of Spain, called Gades. Leaving the majority of his men behind him for their own adventure, to provide for themselves. Some went to the Romans, some to such cities as were then remaining in the Carthaginian dominion.\n\nScipio, after driving away Asdrubal and his company, earnestly desiring to expel all the Carthaginians from Spain: laid siege to Illiturgis. Which, after a long struggle, he won with force, and caused his men to kill all whom they found alive, man, woman, and child. And after they set the town on fire and threw down the walls to the ground, the place, which had been the chief refuge of their enemies, might be clearly defaced..and the memory of it abolished forever. From thence, he marched towards Castulo with his army. The captain surrendered the town to them, along with the Carthaginians who were there. Ascapa, a strong town, was won by Martius, and all other towns, cities, and fortresses held by the Carthaginians before were brought under subjection. Thus, they were clearly expelled from Spain fourteen years after the war began, and five years after Scipio was appointed by the senate to command the army and assigned to wage war in Spain as his province.\n\nNow let us return to M. Livius, the consul, who, after the great victory he and his fellow Claudius Nero had gained against the other old Hasdrubal, in the Italian frontiers, as previously declared: He sent Q. Fabius Maximus to Rome to the senators, informing them that he believed the army which L. Portius the praetor had there was:.The senators replied that they wanted him to come to Rome with his army, and that Claudius Nero should also meet him there, leaving his host with capable captains to keep the country still against Hannibal. Upon this decree of the senate, the consuls wrote letters to each other and agreed that, just as they had governed and defended the country in unison during their office, they should both come into the city of Rome at the same time. Whoever arrived first at the city of Praeneste was to wait for his fellow there. Accordingly, they met each other in one bay, and from there they sent messengers to the city..desiring the senators to meet them in the house of Bellona, the goddess of war, three days following. There they were received with a great multitude of senators and citizens with lovely salutations and great thanks for their politic governance of their realms: by whose help and dexterity the common wealth was nobly preserved and advanced. Shortly after they were brought into the senate: there, according to the old custom of conquerors, they declared their noble acts, which they had achieved for the common wealth of the city of Rome, and for the same desired, first that honor might be given to the immortal gods: and then that they might enter the city with triumph. Their request was granted them. As for the manner of their entering the city in triumph, it was appointed that they should not come in separately but together, as they had vanquished their enemies together. They also agreed among themselves, because the victory was had in the province of M. Liuius, that the triumphal procession should be held in his province..Because Lucius' army had come to Rome with him, and Nero could not be brought there: Therefore, Lucius should ride in a chariot, and his soldiers in order follow him. Nero should ride beside him on horseback without any of his soldiers following him. Claudius was content to grant the honor to his fellow: by which act of nobility he gained much more honor and praise. For every man said of him that on horseback in six chariots he had ridden the length of all Italy, and had fought with Asdrubal on the borders of France, while Hannibal judged him to be in Apulia. So that his name alone kept Hannibal hiding in his camp, and his coming alone was the cause of the victory against Hannibal. Therefore, (they said), let one consul ride as high as he may in his chariot, yet the other consul, who rode only on horseback..was worthy of the triumph. You, although Nero went only on foot: yet he was worthy of glory and fame perpetual. With these praises they followed Nero into the capitol or palace in Rome. Where they presented much money of their gain, and that was put into the treasury. On the morrow, both the consuls, and also the horsemen, praised much L. Veturius and Q. Cecilius, desiring that they might, for the next year following, be chosen consuls. Which at the next election was done, and both they were appointed with two consular armies, to keep war against Hannibal.\n\nAfter all things were put in good order, they departed from the city, and went into the country of the Lucanes, and in short time they had brought all that country into subjectation. With Hannibal there was little done. For he offered not himself to give battle, he was so discouraged with the loss of his brother, his friends and his soldiers. On the other part.The consuls thought it best not to provoke him to battle: after the departure of P. Scipio to Tarracon, the Carthaginians being driven out of Spain. Massinissa, seeing the great fall of his Carthaginian friends, secretly had communication with Sillanus and was won over to be a friend to the Romans. Therefore, to have his friends in Africa more obedient and ready to him in all his necessities, he appointed to sail over to his country, there to make himself strong for the aid and succor of the Romans when needed. Sillanus soon returned to Scipio in Tarracon.\n\nThen P. Scipio, desiring to certify the senate of his great victory and happy chances, sent his brother L. Scipio to Rome, as is before rehearsed, who led with him many noble men prisoners..He had taken prisoners in the wars whom he had been magnificently honored and praised by all men. Yet he alone, who deserved all the aforementioned honor, considered his deeds in Spain as nothing in comparison to those things he had conceived in his mind. He sought the conquest of great Carthage and Africa as the end of his war and the consummation of his honor and glory. Therefore, to accomplish all things in due time for his purpose, he determined to win over the hearts of princes bordering that country. He first intended to attempt King Syphax.\n\nThis Syphax was king of a people in Africa called Massyles, adjacent to the Moors, and lying on the other side of the Mediterranean Sea, opposite new Carthage in Spain. At that time, he was a great friend of the Carthaginians. To him, he sent C. Lelius..The king was pleased with the gift, and considering the Romans' good fortune in all areas and the decline of his old friends, the Carthaginians, who had little to do in Italy and nothing in Spain, agreed to become friends with them. However, he would not proceed with confirming the alliance until he could speak with Scipio, the Roman commander. Lelius assured him of Scipio's safe travel and returned to him. Scipio, recognizing the value of the friendship for his purposes in Africa, both due to Rome's great strength and riches and because his country directly bordered Carthage, opposing Spain..Leaving the text as is, as there are no major issues with it:\n\nLeaving Lucius Martius at Tarracon and Sillanus at newe Carthage with a power sufficient for the defense of Spain, he, with Lelius in two galleys or rowboats of five oars each, passed over into Africa.\n\nNow it happened that at the same time Adrubal, who had recently been driven out of Spain, was newly arrived in the same harbor with seven galleys, and casting their anchors, drew as near to the shore as they could. Asdrubal, perceiving the other two galleys or rowboats of Scipio's approaching the same harbor: knew full well they were the vessels of his enemies. Wherefore, not doubting but that they being so few in number, might easily be oppressed and conquered, he resolved to honorably engage in battle. For it was never before seen that the governors of the two most noble signories, which were in those days in the whole world, came to his palace on one day, to seek his friendship and peace. The king received them both right graciously..And since they happened to meet in his house at the same time, he tried to bring them both together, believing that this would put an end to all strife and discord regarding any matter between them. But Scipio refused, insisting that there was no private matter of dispute between him and Asdrubal. Neither was there anything concerning the common wealth of his country, in which he could interfere or negotiate, except by special authority or command of the entire senate. The king made great efforts to persuade Scipio, seeing that they were both his guests under one roof, that he would be willing to be ordered in such a way that neither of them would have cause to be expelled from his table. Scipio, at the king's request, was not only willing to sit at the same table with Asdrubal but also, for the king's pleasure, did so..He lay in the same bed that he had died in. Scipio was naturally dexterous and conformable to reason, enabling him not only to win Syphax's heart but also to amaze Asdrubal most admiringly after seeing his conversation. As a result, he began to speculate and judge that Syphax, with all his might, had become a friend to the Romans. Scipio was renowned for his polity in winning men's hearts. Therefore, he initiated discussions among the Carthaginians, suggesting they consider not how Spain was lost and could be recovered, but rather how they might maintain their dominion in Africa. Specifically, he was moved to doubt this because he believed that such a great Roman captain would not leave the country he had recently conquered to wander abroad in a foreign domain with only two galleys..Leaving behind his great power and committing himself to the danger of an unknown king, but only trusting that he would win Africa in return. Scipio concluded a peace and friendship with the king and departed, leaving Asdrubal in numerous troubles. Within four days, enduring many storms at sea, he arrived safely at New Carthage.\n\nIt is previously stated that Silanus had secret communication with Massinissa and had won him over as a friend to the Romans. However, the conclusion of this communication was delayed until Massinissa could speak with Scipio personally for a more secure and faithful assurance of their alliance. This caused P. Scipio to embark on the long, painful journey to come near the coast to meet him. Massinissa, being on the island called the Gades, was informed of Scipio's approach by L. Martius. He feigned to Mago that his horses were lost and spoiled because they had been kept within the island for so long..without any exercise, and his men were unemployed due to idleness, not putting themselves in readiness to do any feats of arms. Furthermore, he stated, their long stay in that island caused famine and scarcity of all things. Therefore, he requested permission from him to pass over into Spain with his horsemen, there to plunder and waste the countryside near the sea side.\nBy this persuasion, he obtained permission, and came over into Spain. At his first arrival, he sent three noblemen of Numidia to Scipio, whom he wished to retain with him two of them, as hostages: and to send the third one back, to confirm the time and place of their meeting: by whose guidance he might be brought to the appointed place. When the day came, they met together, with a small number in their company: where Massinissa, at the first sight, although before he had great admiration for Scipio through the noble fame of his deeds: yet upon seeing him and his presence, was greatly impressed..He held him in great reverence. Besides natural endowments, he was bestowed with a stately and large frame, which added to his magnificent presence. His long hair and becoming apparel, worn in a manly and warrior-like manner, further enhanced his appearance. He was of middle age, at the height of his strength, and had regained his beauty after an illness, making his youthful appearance even more pleasing to behold. At their first meeting, Massanissa was half astonished and showed him humble thanks for his kindness, releasing his brother's son whom he had previously held captive. From this time, he ceased not to seek opportunities for his friendship and favor, for which, now that he had obtained it, he gave thanks to the gods. Trusting that he would devote himself to his affairs and the Roman cause, their common wealth was never more advanced by one man..Being a stranger to them, he had never before been able to show his hearty benevolence and goodwill to him and them in Spain, being a stranger and an unknown country to him. But if the Romans were to send Scipio as their commander into Africa, where he had been bred and raised, he had no doubt that he would do them such great service that the honor of Carthage would not last long.\n\nScipio gladly welcomed him and listened to him, knowing that he was the chief of all the horsemen in the army of his enemies and a lusty young man of noble heart and courage. After they had conducted their business, giving each other faith in love and amity, they parted: Scipio to Tarracon, and Massinissa to the island of Gades. However, to make it appear to Magon that he had accomplished something in Spain, Scipio allowed him to plunder certain goods and lands on the seacoast..Mago, desperate for good fortune in Spain, intended to sail to Africa. However, suddenly letters arrived from Carthage, ordering him with his fleet of ships at the Gades to sail over to Italy. He was to gather as many Frenchmen and Ligurians as possible and join Annibal. For this purpose, large sums of money were sent from Carthage. In addition, he levied and exacted as much money as he could from the Gaditanes, compelling every man to bring in his money. Besides this, he plundered the temples. With these riches, he assembled 2 million young men on the isle of Minorca, whom he took with him at the beginning of summer, and failed into Italy with 30 warships and many other vessels laden with provisions. At that time, his army numbered 12 million foot soldiers..And he arrived with two thousand horsemen at Genoa, which town he took with little resistance, being undermanned in soldiers. From there he sailed along the coasts of Liguria, near the mountains called the Alps. Hearing that a people of that country, called the Ingauni, were at war with certain mountains called the Epanterii, he landed there and made a league or alliance with the Ingauni. He granted them permission to invade the mountains with some of his people. The rest he sent to Carthage to defend the sea coasts there. For it was rumored abroad that Scipio was intended to land his navy in Africa.\n\nHe did not stay long there, but his army continued to grow. The French daily resorted to him, hearing the fame and glory of his name. Of his arrival in Liguria, near Genoa, Sp. Lucretius sent letters to Rome to the senate, warning them that Asdrubal had been killed with his army in the Italian frontiers about two years ago..The great joy of the city was in vain, and fleeting like a shadow, unless they produced swift remedy. A new army had come from Carthage under Mago to begin a new war, with only the captain changed. These news alarmed the senators. They sent letters to M. Lucius, the proconsul, commanding him to bring his host from Eturia to Arminius. Cn. Servilius the pretor also had orders to bring two new legions from Rome. Both the Roman and Carthaginian hosts, with their allies, remained near each other for a long time without doing anything notable.\n\nAfter Mago's departure from the island of Gades, the Gaditanes surrendered to the Romans. P. Scipio entrusted the rule and governance of his army to L. Lentulus and L. Manlius, taking with him ten ships and sufficient men..He went to Rome himself. The council sat outside the city in the house of Bellona, where he soberly declared to the senators what he had done in Spain: how often he had fought against enemies with banners displayed, how many cities he had taken from them by force, what people he had brought into their obedience, and how he had defeated and vanquished four noble captains and their armies, which had never been defeated before. Thus, there were no Carthaginians left in Spain. However, despite his noble deeds, he was not admitted to enter the city with a triumph, because he had never held office in the city. After the council rose, he entered the city, where he presented and brought into the treasury great wealth and riches of his gains and prayers. Soon after, the time came for choosing consuls, at which day P. Cornelius Scipio was chosen consul..And P. Licinius Crassus was consul with Scipio that year. Great numbers of people went to see Scipio wherever he went. The common people had formed an opinion of him in their minds, that he was the man appointed by the gods to end the wars in Italy, as he had previously delivered Spain from the Carthaginians. Once the wars in Italy had ended, they decided in their hearts and spoke openly that he should have Africa as his province. When the provinces were assigned, he was assigned to Sicily, and L. Crassus to the Brutilians against Hannibal. The common people's fame about Scipio continued, that he should have Africa as his province. And he, desiring great glory, said that he was not only chosen consul to maintain the war, but to finish and end it. This could not be achieved unless he could lead his army into Africa. Which he desired, but in case the senators would not grant it..He would refer it to the voice of the communes. Of this purpose of Scipio, the senators consulted together, and among other things, they requested that Q. Fabius Maximus declare his opinion. He answered, making an oration in manner and form following:\n\nI am well assured, fathers, that if I dissent and agree not to this hasty passage into Africa, two things will be judged and spoken of me. One is, a slowness or a slack treatment of my affairs, which is naturally given to me, and that young men call cowardice or sloth. And it grieves me little, though they have such an opinion of me, since other men's counsel has appeared glorious at the first face: but at length, my counsel has ever proved best and most beneficial for the commonwealth. The second thing is, that I should for evil will go about to hinder the glory of this valiant consul, who daily grows and increases. From this suspicion, neither my fashion of living and manners, nor the office of Dictator will save me..I have born no problem, nor the room of a consul, which I have enjoyed five times: neither the great glory that I have won both in times of peace and war will deliver or purge me. Let my age at least deliver me from this. What indifferent contention can there be between me and him that does not match my son? When I was dictator, the master of the horses labored so to the senate that he was made equal to me in authority and rule, which had never been seen before. Yet no man heard me, either privately or publicly, refuse my order in this matter. For I had rather gain by my deeds than by my words, and he, who was compared to me by other men's judgments, soon afterward by his own confession gave me the preferment. Much less now, when I have so often borne these honorable offices, do I intend to strive with this flourishing young man. I let Annibal have his victory..To intend I might now be vanquished by you, the lusty and strong. Reason would, Publius Cornelius, that you should be contented (since I never set more by my own fame & honor, or that of the people, than by the common wealth) although I do not now prefer your honor and lauds before the common wealth. Never the less, in case there were no war in Italy, or else such an enemy, by whose vanquishing small honor could be gained: he who would keep the commonwealth in Italy (although the commune wealth were thereby somewhat advanced) might seem to go about taking your glory from you. But since Hannibal is our enemy, who for these fourteen years has vexed Italy with his host: would you, P. Cornelius, think it dishonor, if by your prowess, being consul, you could expel and drive him out of this country, who has caused so many of our men's slaughter..And yet, what of our great destruction? Just as Lucius earned the honorable title of finishing the first war with the Carthaginians, so too can you now obtain the praise of finishing this war. Unless you believe that Amilcar, the captain, was to be preferred before Hannibal; or that this war was to take place before this one; or that this victory would be less noble and glorious than it will be for you, if it is your chance (being consul), to overcome. Do you think it more honorable to deliver Spain from our enemies than to deliver Italy? Hannibal is not such a man that whoever wishes to wage war in another place must be regarded more as fearing him than despising him. Therefore, make ready and do not fetch a compass around the bush, to go before into Africa, intending that Annibal should follow; but go the next way to work, and wherever Annibal be, direct your war there. Nature gives you no other choice..A man should first defend his own country: or invade or assault another land. Let there be peace in Italy before there is war in Africa. Fear should be expelled from us or driven upon others first. If you can, overcome Hannibal here first, then assault Carthage afterwards. Our treasure is not able to find two great armies: one here, and another in Africa. And if it were sufficient to find P. Licinius one host in Italy, and P. Scipio another also in Africa: what if it happened (as God forbid, yet such things have happened and may happen again), that Hannibal overcame Licinius and was coming toward Rome: Could we call him back from Africa, as we did call Quintus Fulvius from Capua to our succor? Yes, and in Africa also the fortune of war is doubtful and variable. Let your own house or family be a warning. Were not your father and uncle killed, with their hosts?.And all within thirty days? Yet they had gained great renown to the city of Rome and all their posterity among strange nations, both by sea and land. The day would fail me, or I would finish, if I recounted the names of kings and captains who had invaded the lands of their enemies, bringing them and their armies to utter ruin. The Athenians, leaving war at home, sent a noble young captain with a large navy to Sicily. There, being defeated in one battle, they suffered such loss that their common wealth was completely overthrown forever. This external example is ancient. Let the same apply to us: no peaceful ground, no city of our enemy's ship, no friendly king. Also no place suitable for us, either to stay or to move forward. Therefore wherever you look, you will see all filled with your enemies. Will you believe Syphax and the Numidians? Let it suffice for that..That thou didst believe him. Follyish hardiness does not prosper: Deceit orders itself in small things, so that faith may be given to it; in great things, it may deceive with great advantage. Thy father and uncle were not oppressed by the armor of their enemies until they were first deceived by their own fellowmen and false friends, the Celtiberians. Thou thyself was never in such jeopardy through Mago and Asdrubal, captains of thine enemies, as thou was by Indibilis and Mandonius, princes of Spain; whom thou didst take to be thy very friends. Thine own Roman soldiers have recently rebelled against thee; and wilt thou now trust the Numidians? Both Syphax and Massinissa, concerning the dominion or rule in Africa, will prefer themselves before the Carthaginians; yet they will gladly suffer the Carthaginians to bear rule there..Then any stranger. Now there is contention and debate between them: because they are not frightened with any foreign power. But as soon as the Roman army shall appear before them, they will join themselves together. Just as in a town where fire is in a house, people will assemble together for the quenching thereof, out of fear of a common hurt or danger. You shall see the Carthaginians defend their walls of their town and country, their temples, their own houses, with their wives and young children, of another sort than they did Spain. And what if the Carthaginians, making peace with the kings that are their neighbors, trusting to the strength of their towns, and perceiving Italy to be made bare of men of war by your coming there with such a power, will send a new army from Africa into Italy, or will command Magon, who is already come to the coasts of the Ligurians, to join with Hannibal with all his power? Then we shall be in the same case, wherein we were when Hasdrubal passed the mountains..And was descended into Italy. The stronger and more valiant captain you are, the more we and all Italy should rejoice, and keep the standard among us.\nThou cannot deny thyself, but that where Hannibal is, there is the head and strength of this war. And thou sayest, that thy going into Africa shall be to draw Hannibal thither, so that whether it be here or there, with him, or Annibal, with this oration of Fabius, a man of great authority, wisdom, experience, and fame, the more part of the ancient senators were persuaded. And more men allowed the sober counsel of the old man than the fiercer mind of Scipio the young man. Wherefore Scipio made this answer to him.\n\nQuintus Fabius, at the beginning of his oration (Fathers, conscript!), said:.that in the declaration of his opinion he might be suspected to speak of evil will and envy: but it is not I who accuse such a great and noble man thereof. Although I do not perceive the same suspicion from him yet, whether the default is in the deficiency of his expression or for lack of good matter, I do not know. But this I well perceive, that to avoid the crime or suspicion of envy, he has so extolled his own honor with the fame of his noble acts as though it would not become him or be fitting for him to contend with me, being myself but a child, under the age of his son. Considering the great offices he has borne in the city, whereby it seems his meaning is, that the desire for glory should be measured only by the length of a man's life and not extend to be had in perpetual memory with our posterity. But I well know that every noble heart has a covetous desire to be equal in famous virtue..Not only with the age, but also with the people, both past and future, I wish to be equal in renown, and even surpass, if I may achieve it. Let neither of us think that those who come after us will be like us. That would be a great desire for harm and hindrance, not only for our posterity, but also for the commonwealth, and for all mankind. Furthermore, Fabius has remembered the hardships and perils I would face by going to Africa, as if he were concerned for me and my army. I am deeply moved by this sudden loving care and thought for me. For when my father and uncle were both killed, and both their armies almost destroyed, slaughtered, and completely lost..The Africans overran the country with four separate hosts and captains. No man offered himself to be a Roman captain in Spain, except I, Atthysdrus, when the people of the city made me governor, being but twenty-four years old. There was no man found who would remember my tender age, nor the power of our enemies, the dangerous nature of battle, nor yet the recent death and destruction of my friends in Spain. Are there now in Africa greater armies or better captains than there were in Spain? Was my age at that time more suitable for war, than it is now? Or is it greater matter to fight with our enemies in Africa in Spain, than it is in Africa? As it is now easy for me to claim command of four armies of Carthage, which I had destroyed: after taking so many cities by force, after subduing so many princes and wild nations, and all Spain won up to the ocean sea..After my victorious return from Africa, it will be easy for me to set forth the overcoming of all things that are now laid terribly and dangerously in my way, except to keep me at home. Fabius thinks I shall have no harbors or ports open for me to enter. He also remembers the taking of M. Attilius Regulus in Africa. Although Attilius had open harbors and could enter at his pleasure, within a whole year he performed many noble acts there. The Carthaginians were never able to subdue him with their own power until the second year after his arrival, and many of his army were killed. They sent for Xanthippus, captain of the Spartans, with his power. By whom he was finally overcome and taken in battle. This example can mean nothing to me. For why should I fear to sail into Africa because of the taking of M. Attilius Regulus?.I was afraid to sail into Spain after the deaths of both the Scipios. I don't think Xanthippus the Lacedaemonian was more fortunate to the Carthaginians than I will be to the Romans and my own country. The story must be told of the Athenians, who left war at home to enter Africa. But why don't you recite the history of Agathocles, king of Syracuse? When Sicily, his homeland, had long been troubled by war with the Carthaginians, he led his army into Africa. There, he delivered his own country from war and turned all to the defense of him and his power in Africa. To show the advantage of invading a foreign country to avoid dangers at home, what better example can anyone recite?.There is a great difference between the sight of conquering other people's countries and the sight of the destruction of one's own cities and regions. A man offers battle with more courage than one who defends. Little did Annibal expect, at his first coming to Italy, that so many cities and people would yield to him as they did after the battle at Cannas. The Carthaginians will have even less reason to trust or hope, considering their untrustworthiness to their neighbors and their own proud and cruel dominion over their subjects. We, having been forsaken by our neighbors, have still endured all dangers by our own power and strength. The Carthaginians have no great strength of their own. Their power lies in hired soldiers from Africa and Numidia, whose light wits cause light faith when they see a cause for change. If you allow me to depart from here quickly, you will soon hear of my passage there..And of the war wherewith I shall vex them. Then shall you see Hannibal make haste to depart from this country: and you shall hear shortly of the siege of Carthage. Not doubting, but that you shall receive happier news from Africa than ever you had from me in Spain. These hopes I conceive. Firstly, concerning the fortune of this city and people of Rome. Secondly, through the trust of the gods, who are witnesses of the broken trust by them. Thirdly, through the occasion offered by Syphax and Massinissa, to whose promise and faith I will so trust, that I will also be well aware of their deceit. And it is the part of a man and a good captain, not to shrink and abandon fortune when it is offered. I know Quintus Fabius, that I shall find Hannibal my match: but I will rather draw him..Then he shall replace me. I will make him fight with me in his own territory. Carthage will rather be a prize and reward of our victory, than the country and castles of the Brutians, which are almost destroyed already. Now, when you say, Italy will be in danger because of my departure, I pray, may not P. Licinius the consul (while I am still speaking as your brother) stay with his host Annibal, who now has little power? Just as you, Q. Fabius, did kill him when he had conquered all of Italy? It will be a great honor for the Romans, and an eternal shame among kings and foreign nations, that we have the courage not only to defend Italy, but also to enter and make war in Africa. What shame will it be when it is said that Annibal undertook an act that no Roman captain ever dared to undertake? When there was contention between us and the Carthaginians for Sicily, our navies and armies often invaded Africa. How much more so when there is contention for Italy between us..Affrica remains quiet and at peace. But now let Italy rest and be at peace, which for a long time has been troubled, and let Africa suffer plundering and wasting for a while. Instead, let the powerful Roman army approach the walls of Carthage. Rather than defending our enemies from our own walls with bulwarks and fortifications, let Africa be the place of war from now on. Let fear, flight, sleeping, wasting of fields, and other destructive things belonging to war, be turned there, which for the past 14 years have invaded our country.\n\nAfter this answer of Scipio, great strife and argument ensued in the senate house. At last, it was decreed that Scipio, with thirty ships, should go to Sicily, and from there, if he thought it most convenient for the common good, to sail over to Africa; the other consul to keep war in the country of the Brutians against Hannibal. Besides these ships and the Roman legions..Many cities and countries adjacent to Rome willingly provided Scipio with ships, 7,000 soldiers, and all necessary supplies at their own cost. With this force, he arrived in Sicily and divided them into companies, appointing one hundred men to each. Among this number, he selected 300 of the most valiant and active young men, who had no armor, keeping them ever around him. However, they did not know to what purpose he intended it. One day, he chose and named three of the most noble and wealthiest young gentlemen of all Sicilia, whom he said should sail with him to Africa. Assigning them a day, at which they should appear before him with their horse and armor. This command troubled them greatly, and the prospect of being so far from home with the labors by land and sea seemed very painful, not only to them, but also to their friends and kin. At the day appointed for their return.They brought all before him horses and harnesses, along with other necessary items. Scipio then said, \"It has been shown to me that certain men of arms from Sicilia harbor a deep grudge against going on this journey with me. If there is anyone here of that mind, I pray speak now, and I will gladly hear you. I would much rather that you expressed it now than that you go against your hearts and become unprofitable soldiers to me and to the commonwealth. One of the three centurions replied, \"Sir, if it were in my choice and election, I would not go to war. \"Well, said Scipio, \"Since you have openly declared your mind without dissembling, I will appoint someone in your place. Deliver your horse, harnesses, and other necessary instruments of war to him, whom you will take home with you to your house, and there teach, instruct, and exercise him in feats of war.\".Before sending for him again, the young gentleman was very joyful, and delivering him all his apparrel for the war, he took him home with him. When the remaining three hundred men of arms of Sicilia perceived their companion dismissed from the war through this means, with the good love and favor of the Captain: every one of them also began to make excuses, and desired that Scipio appoint others in their places. Which he gladly did, and by this means he horsed, equipped, and instructed the three hundred willing Romans, who were unarmed, with the horses and equipment of the knights of Sicilia, without any charge on the city of Rome's stock. These proved to be valiant men of arms, and did many noble acts for the advancement of the commonwealth. Then Scipio searched out such soldiers who had fought under Marcellus the consul, at the winning of Syracuse..Scipio chose men chiefly for assaulting and scaling towns and castles, as he imagined the winning of great Carthage. Shortly after, he set men to work making ships quickly and repairing his old ones. Which done, he sent Gaius Lelius with a large number of men into Africa, to plunder, rob, and waste the coasts. They landed in the night. And in the dawning of the day, setting his men in good order, he plundered the fields, destroyed and killed many Africans, who looked little for such sudden invasion, having long continued in pleasure and ease. The news of the destruction reached Carthage immediately. Messengers spread abroad that Scipio had arrived. For they had heard before that he was already in Sicilia, and they were so suddenly taken that for fear they could tell nothing, neither the certainty of nothing, nor the number of Romans..The citizens of Carthage had no ships: but fear caused them to prepare much more than was actual. The citizens of Carthage were then in a marvelous fear and pensiveness, beholding the sudden change of fortune, which had lately advanced them, such that their army lay before the gates of Rome, and their captains had almost subdued all Italy. Now, however, they looked for none other but the plundering of their country and the besieging of Carthage by the Romans. When they considered their help, they found their citizens and men of their own country weak and unfit for war. All their strength was in hired soldiers from other parts of Africa, and they were wavering people, untrustworthy and unsteadfast. They also counted Syphax among those turned from them by Scipio's secret communication, and Massinissa had apparently become their enemy. Of Magon they had no tidings of his removing from Gades..And going into Italy to join his host with Hannibal's host: and the fame, and also the strength of Hannibal was waning.\n\nWhen they had all thoroughly considered their woeful state and condition: then began the senators to counsel and provide for help in their present necessity. They mustered their men, both in the city & without. They hired many African soldiers. They fortified their city: they repaired their ships, they provided armor and all other necessary things.\n\nWhen they were thus engaged, true tidings came, that it was not the captain Scipio, who had arrived: it was Laelius, who with certain ships and men had come to rob and plunder the country only. And that the great remainder of the army was yet in Sicily. With these news they were somewhat comforted: and then they devised to send embassies to Syphax, and to other princes around them, for a sure alliance and friendship. They also sent to Philip king of Macedonia, promising him great sums of money..To invade either Italy or Sicily with a great host. Messengers were sent into Italy to persuade the captains Annibal and Mago to keep Scipio in Italy. To Mago were sent 25 long ships, 6,000 footmen, 8,000 horsemen, and 7 elephants, along with great quantities of money, to hire more men in those regions and persuade him with all his strength to move towards the city of Rome and join his host with Annibal's. This preparation made the Carthaginians.\n\nWhen the Carthaginian ships arrived at Genoa, they found Mago with his army and navy there. He called before him a great number of Gauls and Ligurians, to whom he showed that he had been sent into those regions to purchase their liberty and deliver them from bondage, in which they had long been held. He also declared to them how M. Livius and Sp. Lucretius lay with their two Roman armies not far from them. One in Etruria, the other in France. Whose powers to resist were uncertain..Marcus needed to assemble a great number of people. The Frenchmen answered that their hearts and minds were holy to serve him in this. But they said there was a host of Romans ready in their country. If they learned that Mago was aided by them, they would immediately waste and destroy their country. Therefore, they requested that the Ligurians help him; they were not a great danger, and they would secretly help him with provisions and all necessary things, to the best of their power. The Ligurians agreed, and requested a two-month time span to assemble and take musters of their best soldiers.\n\nMarcus, hearing that Mago was gathering such a large number of people, removed with his host into France. He joined himself to Sp. Lucretius, lying in wait to meet with Mago as soon as he withdrew from the Ligurians and entered Italy..And if Mago chose to halt at the mountains' angle, they would remain near Arminius, prepared to defend Italy. Massinissa, upon learning of a Roman army's arrival in Africa, came to Lelius, expressing concern over Scipio's delay in arriving with his full power. Considering the ebb's weakness that had befallen the Carthaginians and observing that Syphax was now engaged in war with princes allied to him, Massinissa was certain that, once he had achieved his own objectives, Syphax would disregard any promises or bonds he had made to the Romans. Massinissa had little faith in him. Therefore, he urged Lelius to encourage Scipio to hasten..and he would not fail (although driven out of his own realm) to meet him soon after landing in Sicilia, with a good number both of horsemen and footmen.\n\nThe morning after Lelius departed, with his ships loaded with their prey and landed in Sicilia: where he found Scipio, to whom he declared the mind and message of Massana. Upon this, he set forth shortly into Africa, had he not heard news of the winning of Locri, a city in the utmost part of Italy, which at that time was held by the Carthaginians. This city he obtained in a short time, partly by the treason of certain carpenters who worked in the castle, partly by the favor of the citizens thereof. Who, being greatly oppressed by Amyclas the captain and other Carthaginians of the garrison, who ceased not to use all kinds of oppression over them, at last consented to receive the Romans into the town. This brought about, Scipio returned to Sicilia..Leaving behind him Q. Pleminius, captain of the town, with a sufficient garrison to guard it. After their departure, Pleminius and his soldiers passed Amyclas and the Carthaginians, who were proud, avaricious, and all other vices. It seemed they strove not to outdo each other in feats of arms, but in vices. They spared neither men's wives, maidens, nor daughters. They practiced cruel rapine of goods and spoiling of temples. The citizens, being weary, sent a message of complaint to Scipio, the consul. Upon this, he immediately came to Locus, where he debated all the matters and eventually punished some of them with imprisonment. He left Q. Pleminius still captain there, with no less authority than before. However, after he departed, Pleminius, desiring to execute his malice over his enemies,....put certain ones of them to cruel death: those who had previously complained about him to the consul. His soldiers also became more cruel and unruly than they had been before. Therefore, they sent legates to Rome with grave complaints to the senate, regarding the numerous injuries, hurts, and cruel pains they had suffered. Much more so at the hands of the Romans than they had ever suffered at the hands of the Carthaginians. Whose complaint was carefully heard in the senate, Quintus Fabius, filled with old malice against Scipio, inquired of the legates whether they had ever before that time brought their cause to the consul Scipio. They answered that at their first complaint, he had heard the matter and then put the tribunes in prison, releasing Pleminius and giving him authority again: although he deserved more punishment than the other. But at their second complaint made to him by their legates, he had acted negligently..He was so occupied with arranging the departure of his ships and men to Africa that he could not attend to this matter. There was much criticism of Scipio by many princes of the senate, particularly Q. Fabius, who argued that Scipio was born to corrupt and destroy all warlike policy and learning through his excessive leniency and granting of freedom. Some wanted Pleminius brought to Rome and Scipio called back from his province. In the end, Q. Metellus' decision prevailed, which was to summon Pleminius, according to Fabius' suggestion. However, regarding Scipio, who in his youth had been chosen by the city to be a captain in Spain and had subsequently delivered the entire country from the hands of the enemy; they had also recently chosen him consul to subdue Africa and deliver Italy from Hannibal. He thought it inappropriate for such a noble man to be suddenly condemned..This cause not being properly heard and debated, or having him called from his journey without a greater reason than this was. Considering that the Locrenses could lay no fault to Scipio, but only excessive leniency towards Pleminius. Wherefore he thought it best, that M. Pomponius, with two tribunes, should be sent to Locrus, and thence to Sicily, to examine and try, whether the wrongs done to the Locrenses were done by the command or assent of P. Scipio or not. And in case he was consenting to it: then that they should command him to return to Rome; and other legates to occupy his place, or else that he should continue in his purpose and journey into Africa, as he had appointed.\n\nAccording to this sentence, Pomponius, with two tribunes and other legates, came to Locrus, making proclamation, that if any man would accuse Pleminius, Scipio, or any other man, they should come before them, and they would be well heard. The Locrenses giving great thanks to the Romans..For the goodness shown to them, they answered that they would accuse Pleminius as the chief doer of all the mischief, and certain other individuals with him. However, as for Scipio, they had nothing to charge him with. They claimed either that Scipio gave excessive credence to Pleminius or had little faith in their words. But they knew well that the wrongs done to them were neither by Scipio's will nor commandment. Instead, they believed him to be like many men, who are sorry that any wrong or offense is committed but lack the hearts or will to avenge or punish the offenders.\n\nWith this answer, Marcus Pomponius and the others were greatly relieved from any further inquiry into Scipio's matter. They took Pleminius and thirty other of his accomplices who were found guilty of various offenses..And they were sent to Rome, where Pleminius died in prison. Shortly after, the others were put to a fitting execution. They then intended to go to Scipio to determine whether the slander about his sloth in governance or the disorder of his host were true or not, so they could report accurately upon their return to Rome.\n\nScipio, upon hearing of their arrival, ordered his entire army to repair to Syracuse, where he was then encamped, and also had his navy of ships set in readiness and arranged in all respects, as if he were to engage the Carthaginians that very day both by sea and land. When Pomponius and the other ambassadors arrived, he received them gently and lovingly. He showed them his army on land, arrayed and ready for battle, and his navy on the sea, not only ready for battle but staging a mock fight in the harbor. Then he led them to his granaries of corn and into his armory and storehouses of ordnance and artillery..And all instruments of war belonged to him. Those seeing his provisions and order were struck with great admiration of him and his conduct, judging that through his governance and his army, the Carthaginians should be overcome, or else it were never possible for them to be subdued. Therefore desiring the gods to prosper his journey, they departed from him, taking their way to Rome with great joy, as though they were going to bring tidings to Rome of victory, rather than to report the marvelous preparation for war they had seen in Sicily. When they came into the senate house, they extolled Scipio's fame and acts to such an extent that they sent word to him in continent to depart toward Carthage, taking with him whom he would, leaving behind him for the defense of Sicilia certain ones at his pleasure.\n\nWhy the Romans made such great preparations for the war: the Carthaginians, fearing greatly the coming of Scipio..As much as they could, the Carthaginians prepared for their defense and strength. To pull Syphax away from the Romans' alliance, Asdrubal, Gisgon's son, hurried to finish a marriage between Syphax and his daughter, a very fair maiden. The king, inflamed with love, also married. Then Asdrubal, in addition to his personal alliance, made a new general bond of friendship between himself and the Carthaginians, with great solemnity and oaths taken: promising faithfully that the friends and enemies of one would also be the friends or enemies of the other. Asdrubal never forgot the promise of friendship the king had once made with Scipio when he lodged with him in his palace. Knowing the mutability and instability of those barbarian nations, and fearing that if Scipio were ever to arrive in Africa, the marriage bond would be of little worth, Asdrubal kept the promise of friendship as long as the love between the king and his daughter was fervent..He, by his great desire, and his daughter as well with her fair entreating, caused the king to send his embassadors to Scipio in Sicilia, with letters, warning him not to sail over into Africa based on any promises the king had made to him before. He advised him that he had married the daughter of one Hasdrubal of Carthage, whom Scipio met in his palace when he arrived in Africa. Furthermore, he said he was in a great league and friendship with the people of Carthage. Therefore, he requested him and the Romans, if they intended to wage war with the Carthaginians, to do so far from Carthage, as they had done before. For if Scipio would not refrain from Africa, but lay siege to Carthage, he could do no less but fight for the defense of his African country, in which he was born and raised: and for the defense of his wife's country..Scipio received letters from his father and family, bringing news that the king would provide little support for his affairs in Africa. Despite this, Scipio maintained a calm facade, keeping the reason for the messengers' arrival a secret until he had sent them back to the king with letters. In these letters, he urged the king not to break his promise or waver from the alliance with Rome, reminding him of the gods as witnesses. Once the messengers had departed with Scipio's letters, he feared that his soldiers might become restless and speculate about the reason for their arrival. To hide the true cause and boost morale, Scipio feigned indifference and called his men together, declaring, \"Now is the right time for us to leave for Africa without further delay. The kings, our friends, have sent word urgently requesting our presence.\".Massina first came to Lelius complaining greatly about our delay. Now Syphax has also sent word to us, expressing concern over our prolonged stay. He requests that we either come to him quickly or, if we have other plans, to inform him in writing so that he may prepare accordingly. With everything now ready and the matter demanding urgency, I intend to lead my army and navy to the parts of Lilibeus. As soon as the weather permits, I will depart with the favor of the gods towards Africa.\n\nAfter speaking these words to them, he arranged all matters for his departure. Shortly after, he arrived at the said gate with his entire host. The number of ships was so great that the harbor could not contain them, and the city could not accommodate the men. The exact number is uncertain, as writers do not agree. Therefore, I will let it pass. However, it seems that the number of men was great..For this text, I will make the following cleaning adjustments:\n\n1. Remove meaningless or completely unreadable content: None in this text.\n2. Remove introductions, notes, logistics information, or other content added by modern editors: None in this text.\n3. Translate ancient English or non-English languages into modern English: No translation is necessary as the text is already in Early Modern English, which is close enough to Modern English.\n4. Correct OCR errors: None in this text.\n\nCleaned text:\nFour hundred and five ships were charged with men, victuals, ordinances, and other necessary cargo, besides twenty great and long ships. Scipio himself and L. Scipio his brother took the command of these forty ships, and twenty more under the rule of C. Lelius, their admiral of the sea. These forty great ships thus divided, sailed ever on both sides of the other four hundred and five as escorts, for the defense of their victuals and cargo. In every ship he caused victuals and fresh water for forty-five days to be provided: of which the meat that would serve for fifteen days was already cooked, the other raw. Then he gave command to all his soldiers to keep peace and silence in their ships, not to trouble the sailors, and to be ready to do all that the said sailors desired them to do if necessary. With this great number of ships and men.They departed the following day: Every one of the twelve long ships was appointed to have one light in the night season, every one of the four C-class ships, two lights, and the captains' chief ships for a special mark or knowledge, had three fair lights. In the morning, at the sounding of a trumpet, the vessels set forth in good order. And Scipio himself, at his departure, made his prayer openly in the presence of many people in this manner:\n\nO ye gods and goddesses, who inhabit, rule, and govern both sea and land, I humbly beseech you, that all things that I have done, do, or shall do, may turn to the honor and wealth of me and the citizens of Rome, and that you will be aiding and assisting to me in my proceedings: So that our enemies, being overcome, we may safely and soundly return home to our houses, laden with the spoils taken from our enemies. Grant me also, that I may have power, to do to the people and city of Carthage as I will..After these words, Scipio performed a sacrifice (as was their custom). He then departed. The wind was favorable, and they were quickly taken from the land battle and reached the coast of Africa within four days. Scipio, seeing a large mountain or rock jutting out into the sea, asked his ship's master what it was called. He replied, \"It is named the Mountain of Beauty.\" Scipio replied, \"I like the name and its luck very well. Set the next haven here.\" When the army landed, they went to the next hills and pitched their tents, encamping there. The inhabitants of the sea coast and the surrounding countryside were in great fear and turmoil upon seeing the arrival of such a large navy. Every man fled from those areas, taking with them their wines, children, and possessions; driving their cattle before them to the next strong towns..In great fear, news of this spread throughout the country, causing sorrow and trouble among the people of Carthage as if their city was already under enemy occupation. They lacked both experienced soldiers and a capable leader to govern them. The best leader they had was Hasdrubal, the son of Bisgon, whom Scipio had defeated in various battles in Spain and drove out of Spain, along with all his allies. The Carthaginians considered their leaders as unfit as their army was unlike the Roman host. In this state of fear, the city gates were shut, the walls guarded, as if the enemy had already arrived at the town's walls. Five hundred horsemen were sent out to scout the Romans, who by chance encountered many Roman horsemen sent out to rob and plunder the fields nearby..And they were driven into flight by the Romans, resulting in great losses for the Carthaginians. After the Romans arrived, Massinissa came to Scipio with two thousand well-trained men. His power was not great at the time, as he had been driven out of his own realm and banished from his own country. The arrival of Massinissa was joyful and comforting to the Romans. The Carthaginians, after losing their horsemen, assembled a new wing of horsemen, making Hanno, the son of Hamilcar, their governor. They then sent letters and legates to Hasdrubal, urging him to come to the aid of the city, which was on the verge of being besieged. They also sent messages to King Syphax, asking him to come to the defense and succor of Carthage and all of Africa. The Romans then encamped near the city of Utica. Hanno, with four thousand horsemen, came to the town of Salera, which was fifteen miles from the Roman camp. When Scipio learned of this, he sent Massinissa ahead..Massanissa, accompanied by certain horsemen, confronted Shirmishe at the city gates. He instructed Massanissa to wait until the enemy's multitude had emerged and he could no longer withstand their strength. At that point, Massanissa should quietly withdraw towards the hills where his host was waiting to support him. Massanissa followed this instruction and rode to the city gates, engaging in skirmishes with those present. Many emerged for battle without proper order. Massanissa, feigning fear, occasionally retreated and then fought again with those who followed him. He played this game with them until the entire horde of horsemen had left the gates. Massanissa then withdrew in earnest until he reached the hills. The Roman horsemen had quietly approached the hills at this point. Massanissa fiercely returned and assaulted his enemies, who were still fresh and had fresh horses..The Romans encircled and attacked those who had nearly exhausted themselves in pursuing Massanissa. Hannibal himself led the charge. The town of Utica was besieged, and the defenders hoped for succor from Asdrubal. He had gathered together 30,000 infantrymen and 3,000 cavalry. Despite this large force, Asdrubal did not leave Carthage until Syphax arrived with 50,000 infantrymen and 10,000 cavalry. Setting forth, he approached Utica, pitching his tents and camping near the Roman army. At this time, large quantities of wheat arrived from Sicilia and Sardinia to feed the Romans. Twelve hundred tunics and twelve million coats were also brought for the soldiers..And provisions were made for all things they lacked. These were the acts of Scipio in Africa that summer.\n\nDuring which summer P. Sempronius, the consul in Italy, fought with Hannibal: where the Romans suffered their worst defeat, losing 12,000 men. But soon after, Sempronius sent for P. Licinius the proconsul, to come to him with his army. After Licinius' coming, their powers joined together and they went towards Hannibal. He, being joyful of his last victory, fought against them again, to his great loss. For there were above 2 million of his men slain, and 3,000 taken. Then Hannibal, greatly discomforted by this loss, returned from there to Croton.\n\nSoon after the time of the choosing of consuls came, at which Cn. Servilius Cepio and Cn. Servilius Geminus were made consuls, and other officers were chosen, according to the old custom. Divers cities also of the Brutilians submitted themselves..And returned to the Romans. The winter drew near, and both great hosts lay encamped not far from Utica. Yet Scipio never ceased from besieging the town, and his camp was in sight of his enemies. His mind was still upon his business concerning the war. Among other cares, he devised ways to win King Syphax from the Carthaginians. Judging that the heat of love, which he had for his young wife, was by then somewhat abated, and that he was then weary of the pleasure in love, believing he was then satisfied in that regard: When he had tried the king's mind through legates, he made an agreement that he would negotiate peace between the Romans and the Carthaginians, upon this condition, that the Romans depart completely from Africa, and the Carthaginians likewise from Italy..Scipio would not fail to pursue the war on behalf of the Carthaginians without further trouble. With these conditions, he was displeased. Nevertheless, trusting that through further communication, he could gain advantage by discovering the true state of his enemies, he feigned refusal of those conditions, giving his enemies some hope of achieving their purpose.\n\nThe Carthaginian winter houses in the camps were made of wood and hides, whatever they could gather. The Numidian lodgings were covered with flags and reeds, and they lay within their camp without order. Many also chose their own places outside the camp or ditches, which, when shown to Scipio, gave him comfort and hope..That the lodgings of his enemies could be set on fire through policy. Therefore, every time he sent embassadors to King Syphax to negotiate peace, he wanted to be completely assured of their state and order. When the matter was thus debated between the two councils several times and the Romans were fully informed about their enemies, the legates of Scipio spoke to the king and said that they were not to return until they had brought a definitive answer, either of peace or of war. They urged him either to give an answer himself or to consult Asdrubal and the Carthaginians and make them give their answer based on that. For it was now high time to know one way or the other, without further delay. Thus, while Syphax consulted Asdrubal, and Asdrubal consulted the noble men of Carthage..The espies had leisure to view and search all things they were charged with. Scipio had time to prepare all that was necessary for his purpose. The Numidians and Carthaginians, trusting ever in peace, were negligent in foreseeing and averting dangers of war. At last, an answer was made that the Romans would have peace, but their conditions were not indifferent, which they desired. Whereupon Scipio, having a good opportunity to break the truce before it existed between them: The next day he sent word to the king that since no man wished to have peace except himself: Therefore, the king from thenceforth should trust in having no peace with the Romans, unless he would leave the friendship of the Carthaginians. Then was the time of truce expired, and the spring of the year had come. Wherefore Scipio, to bring his purpose about, assembled to gather together his ships..And he furnished them with ordnance and artillery, as if he intended to assault Utica on the sea coast. He also sent two thousand men of war to guard the hill about Utica, which before lay unguarded. He did this for two reasons.\n\nFirst, to draw the minds of his enemies from the suspicion of what he had planned and to occupy them with contrary work. Second, with that power to defend his camp from the excursions of the citizens, while he was away with his power to Syphax and Asdrubal. Then he revealed to Massinissa and certain others what his intention was for the following night. He commanded the Tribunes to bring forth the host into the fields. They accordingly, following his command, set up the standards and banners around sunset. In the beginning of the night, the host set out in array, so that by midnight they had gone seven miles..Scipio's army approached the camp of their enemies. Scipio divided his army into two parts. He appointed one part, with the Numidians, to Lelius and Massina, instructing them to attack the camp of King Syphax and set fire to the lodgings made of bows and flags. He urged them both to apply themselves diligently to their task that night. He promised that as soon as he could perceive the fire in the king's camp, he would also assault Asdrubal's camp.\n\nAccording to his command, the mission was accomplished. Immediately after the fire was lit in the outermost parts and houses, the fire quickly took hold of the dry sticks and flags, spreading from one house to another. In a short time, it was ablaze in every part of the camp. The Numidians in the enemy host, perceiving the fire, were struck with sudden great fear..And although it happened in the night season, they did not suspect the cause to arise through their enemies, but judging it to come from some negligence or bad fortune. They ran in all directions to help cease or quench the fire, unarmed and without weapons. Now Massinissa, who knew the ways and entrances around the kings camp, had laid his Numidians in ambush, so as the people ran abroad to quench the fire, they fell into the company of their enemies before they knew where they were, and by this means many were slain, many also were burned in their beds with fire. The watch of the Carthaginians, in the camp of Hasdrubal, perceiving the great fires in the king's camp, awoke the rest of the host. Who, being also deceived, for they thought the fire had happened by negligence and not by the design of their enemies, and hearing the great cry of their company in the king's host that were slain..They believed the enemy had arrived only through the sudden fear of the fire that had occurred that night. They ran together unarmed out of the gates of their camps, taking only things with them to extinguish the fire. The Romans received them as they came and drove each one away, allowing none to escape to carry news. Scipio immediately invaded the camp. Forcing the gates inward, he entered with his army and set fire to the lodgings in various parts. The fire quickly spread and burned all that was there, both men, beasts, and possessions. Those who would have fled from the danger of the fire were instead killed by the swords of the Romans.\n\nThus, both camps were won in one night. Nevertheless, both commanders escaped with 20,000 infantrymen and 5,000 cavalrymen. Among them, many were wounded and injured by the fire. Forty thousand were killed and burned that night, in addition to those taken captive..Above were about six thousand, including many noble men of Carthage: among them were forty senators, with a great and rich prayer for horses, armor, and other valuable things, which were distributed among the soldiers. The king, with a certain number of men, fled to his own country.\n\nAsdrubal came to Carthage with all possible speed, where he found the city in great distress and fear. They believed that Scipio, leaving the further assault of Utica, would immediately come to assault and conquer Carthage. They then determined, in haste, to assemble a new army from the city and countryside around them. They also sent messengers to King Syphax, asking him to gather his power and help defend both his country and theirs. His young wife moved him greatly: she pitifully wept and urged him not to suffer his father's and her country to be destroyed, and the city of Carthage to be burned by the Romans..The legates of Carthage informed the king that good fortune was approaching them. They mentioned that four hundred men of war from Celtiberia, a country in Spain, had recently arrived to aid them. Asdrubal would not fail to join forces with him, they added, bringing a full noble army. The king gave them a gentle answer, saying he would assemble and arm all the young men of his realm. He knew well that he had been overcome by fire, not battle. Therefore, he would not consider himself vanquished unless he was overcome and subdued in the field by strength and power. With this answer, the messengers departed.\n\nShortly after, according to their appointment, Asdrubal and the king met with their armies, each side having thirty thousand men. Hearing of their new approach, Scipio left Utica..A small number of his people approached, both by sea and land; and he himself, with great power, went to meet his enemies. He pitched his camp in the open field, not far from the king's camp, where skirmishes were made between the horsemen of both sides for three days. On the fourth day, the captains prepared their hosts for battle.\n\nScipio placed his spearmen at the front of his battle line; behind them were his most reliable foot soldiers. On the right wing were his Italian horsemen. On the left wing was Massinissa with his Numidian horsemen.\n\nOn the other side, Asdrubal positioned his Numidians against the Italian horsemen, and against Massinissa he placed his Carthaginians. In the center were the new soldiers from Celtiberia. Thus ordered, the battles joined. And at the first encounter.The wings of the Carthaginians and Numidians were driven back. The Numidians, being rude and untrained in warfare, were unable to resist the Roman horsemen. The Carthaginians, inexperienced in warfare as well, were unable to withstand Massinissa, who was fierce and terrible, due to the joy of his recent victory. Therefore, with the wings in disarray, the poor Celtiberian army was left alone, naked, without help or refuge. They dared not flee, as they were in an unfamiliar territory and did not know where to go for safety. Moreover, if they were captured, they expected no mercy from Scipio's hand, as they had come from their own country to fight against him, who had previously been their good friend. Surrounded by their enemies, they were killed mercilessly. However, while everyone was preoccupied with them, Syphax and Asdrubal managed to escape, and the night being so near.. was moche their safegarde.\n\u00b6 What feare the Carthaginenses were in after this great o\u2223uerthrowe of their friendes, and seing Scipio with his army, ouer ryding the countrey rounde aboute theim, and winning the cities and townes, which were vnder their subiection: no penne can write, nor tunge expresse. They loked euery houre whan theyr citie shoulde be enuyronned with their ennemies: they fortifyed their walles, they broughte in vytayles to en\u2223dure a lenger space, and prepared all thynges necessarye. They consulted, what were best for theym to do. It was a\u2223greed, that messangers shoulde be sent with letters to Anni\u2223ball, commaundyng him to come to Carthage with his power to their socours.\n\u00b6 Certayn of the senatours gaue counsel, that a good nombre of shippes, furnyshed with men and ordenance, shuld sodeinly\ninuade the Romayne hoste and nauy, that lay in rest at Vtica: not mystrustynge.But they should find the ships negligently kept: thereby with little effort they might oppress them. On these two points, the senators agreed. The ships were set further out, and letters were also sent to Hannibal. Scipio, returning from the battle and leading and carrying with him the spoils or prey of many towns that he had won, sent his prey and prisoners to his camp at Utica. He himself came to Tunes, which he found void of men of war. They had fled after the battle, and left the town without any garrison. The taking of this town pleased Scipio greatly, both because it was naturally strong due to its site, and because it was surely fortified by human industry, as well as because the place was so convenient for his purpose. It was twelve miles distant from Carthage. Yet from there he could well see the city of Carthage..And the sea that beat against the walls of the town. While the Romans were digging a trench and fortifying the town of Tunis, they perceived the Carthaginians sailing towards Utica. Then Scipio left his works and hurried with his men towards Utica to come to the aid of his ships, which were besieging it, and arrived before the Carthaginians did: they wasted time on the sea, fearing to undertake that enterprise, so that Scipio had effectively defended his ships before their arrival. Nor were they any less elated after more trouble and fighting at sea, as they took six Roman ships and returned to Carthage, where great joy was made over this small gain.\n\nThe morning after the battle was fought, and King Syphax had escaped, as previously declared, Scipio sent Leilius and Massinissa with all the Roman horsemen and the lightest infantry, and also the Numidians..To follow the king and Massinissa: while he was attempting to win towns and the adjacent country near Carthage. Within fifteen days, they entered Numidia. Upon their arrival, a people there called the Masaesuli welcomed Massinissa and delivered the entire realm to him, as to their rightful king, whom they had long desired. They expelled completely from their cities and fortresses all the sons of Syphax, so that he was glad to keep himself within the bounds of his own realm. His heart swelled with this displeasure, urging him to take revenge. His wife and her father strongly urged him on. He had a large army and also many horses, which greatly encouraged him to make a new campaign. He assembled as many men as he thought necessary, giving them horses and armor. He divided his horsemen and infantry into companies, appointing captains as he had learned from the Romans. Thus, having everything ready.He marched toward his enemies with as great a host as he had before, but they were almost all new soldiers and young men of war. When he approached the Roman host, he fortified his camp there. And immediately some of his horsemen issued a challenge to a larger number of Roman horsemen. Whoever was beaten returned again to his company and was soon rescued by another number of his men. In this way, through various skirmishes and mutual assistance, their companies, being either ashamed or angry of their retreat, the battle began to be swift on both sides, so that at last the entire companies of horsemen on both sides had come to the fields. The number of King Syphax's host was so thick in the battle that the Romans were willing to retreat, and would have been put to the worse had it not been for the Roman legions of foot soldiers coming to their aid. At their arrival, the kings' people, considering their order and manner of fighting, began to hesitate..And lastly, they were driven back and began to flee. Syphax, willing to hold his people from flight, began to exhort them to abide and manfully fight, showing unto them both the shame and also the jeopardy that would ensue through their flying.\n\nAnd whilst he rode about the field, comforting his people, he happened near a company of Romans. There, his horse was struck down and slain beneath him, and he took alive and brought to Lelius. His men fled as fast as they might, and came to the city of Cirta, which was the chief city of all that realm. There were of his men slain in that battle 5,000 and about 200,000 taken captive.\n\nThen said Massinissa to Lelius: \"There is nothing more pleasing to me now, than having victory, to visit my father's kingdom, which after my long exile, I have now recovered. But the time will not allow us to cease from our enterprise. Therefore, if you will permit me, to take with me all the horsemen.\".And the king, now a prisoner: I will go before you to Cirtha, where I shall find every man so surprised with fear that I will easily conquer it with minimal resistance. You, with your foot soldiers, may follow me on short journeys at your ease.\n\nLelius agreed to this division. Massinissa and his horsemen hurried until they reached the walls of the city of Cirtha. He called some of the townspeople to him and asked to have some of the noblemen of the city come out and speak with him. They did so, and he gently urged them to surrender their city. But they, not knowing about their king's capture, were in no way persuaded to submit to the Romans. Then Massinissa had King Syphax brought before them as a prisoner. After this pitiful sight, the citizens, partly out of fear and partly hoping to gain favor from Massinissa and the Romans, opened the city gates. Massinissa, leaving first the gates and walls guarded with his people,.To ensure no city escaped: he rode with great speed to the king's palace. Upon his first entrance, he found Sophonisba, the wife of Syphax, daughter of Asdrubal of Carthage, waiting at the gate of his palace. When she saw him approaching among a great rout of men-at-arms, she, judging partly by his goodly armor and partly by his rich apparel, took him to be the king. She fell on her knees before him and said: \"The gods, your strength and good fortune beseech you, in that royal majesty in which of late we both were, and for the love of the people and country of Numidia, which belonged to Syphax and to you: for the love also of the gods of this place, whom I desire to send on a better and more prosperous journey, grant me to be your prisoner. And whatever pleasure it is in your power to do with me.\".I shall not refuse it: so that you do not prevent me from entering the cruel and proud dominion of any Roman. I had rather yield myself to the power of a Numidian, and one born in my own country of Africa, than to the hands of a stranger. For it is not unknown to you how much the daughter of Adrabal and the Carthaginian has reason to fear the hand of a Roman. And if you cannot help my desire in any other way, I most earnestly request that you steam [steer?] and thus deliver me from the danger of the Romans.\n\nThis queen, of excellent beauty and in her lusty, flourishing age, with her humble behavior and her fair speech, so persuaded King Massinissa that he not only took her to mercy but also, having gained the victory over her and the entire city, he became so captivated by her love that, taking her by the right hand, he promised her request and then entered the king's palace. He began to divide in his imagination.He could not fulfill his promise to the queen, so he devised a foolish and shameful plan: to marry her on the same day. Thinking that by marrying her to him, he had removed all opportunity from Lelius and Scipio to cause her any harm or displeasure. Once the marriage was completed, Lelius, with his army of footmen, arrived at the city of Cyrtha. Displeased by the sudden wedding, he intended to take her from her new husband's bed and send her to Scipio, along with her husband Syphax and others.\n\nHe, with the help of Massinissa, took control of the towns and cities in the Numidian country that before had been under the jurisdiction of Syphax's retinue.\n\nWhen news reached the Roman camp of Syphax's approach..The king and other noble captives drew large crowds. The king was taken forward, followed by a great number of the nobility of Numidia. Opinions varied among the people, and tales of the victory differed. Some extolled the mighty power of Syphax and the noble fame of the defeated people. The mighty power of the king was recounted, who on that day received suit from two of the most noble signatories of the world: the Romans and the Carthaginians. The Romans sent their valiant emperor and commander Scipio with two galleys, each bearing five oars on every side, to seek his favor and friendship, leaving behind in Spain all his host and great charge. Conversely, Asdrubal, the Carthaginian captain, came to his country not only for friendship but also gave him his daughter in marriage..Some recounted the power and acts of Syphax as such that he had driven Massinissa out of his realm, reducing him to such extreme calamity that his life could only be saved by the rumor and fame of his death. He then hid in dens or caves, living in forests and woods like a wild beast. With these and similar renowned reports, he was brought into Scipio's tent. Moved by pity, considering the honor he had known him by in days gone by and the contrast to his present misery, Scipio, after exchanging greetings and other communication between them, granted him amnesty from the Romans. To this, the king replied that he knew he had offended, and Scipio confessed that he was not in his right mind..When he waged war against them, he grew mad: particularly when he forgot the coming of Scipio into his realm and the bond of alliance he then made with him. But specifically when he received into his house a Carthaginian matron, whose hot love and marriage had already set fire in his royal palace. That mad and pestilent fury never ceased, until she had turned his heart and mind from his old friends the Romans. Never the less, in all my misery, I have nothing that comforts me and rejoices my heart as much as seeing the same pestilent mad fury now enter the house of my most bitter enemy. And when I consider that Massinissa is no wiser than Syphax was: but that he more madly and with less temperance has received her, than I ever did.\n\nWith these words of the king, Scipio was not a little troubled, and upon hearing the great offense laid to Massinissa, he saw good cause..He should not give credence to it, considering the great haste made in the marriage without Lelius' advice and without his arrival. This act also seemed worse and more abhorred, since he, being a young man in Spain, had never before been taken with the love of any captive or prisoner.\n\nAs he pondered this, Lelius and Massinissa appeared before him. He received them happily and openly, giving them great thanks and praise for their diligence on the journey. But taking Massinissa aside in a private place, he said to him:\n\nI well know, Massinissa, that you perceived some good qualities and virtues in me when you first came to Spain to me, commending my friendship and amity then. And later in Africa, when you fully committed yourself to my governance. But at that time, you thought there was no virtue in me..You esteem temperance and continence greatly, of which I also take great pride. I would advise you to join these virtues with other noble qualities and virtues you possess. Believe me, there is more danger to men of our young age from voluptuous pleasures of our wanton desires, which are always ready to conquer us. Whoever can through temperance bridle and subdue these affections is worthy of more honor and has achieved a greater victory than we have had by the taking of King Syphax. The valiant and noble acts you have done in my absence remain daily in my memory. The other evil acts I would rather you remembered yourself, than that I should declare them to your shame. Syphax, by the good fortune of the Romans, is now overcome and taken. Therefore, he, his wife, his kingdom, his possessions, his towns and castles, and his people are all yours..inhabitants of the same, along with all that belonged to Syphax, now belongs to the Roman people. The king and his wife (despite her not being a citizen of Carthage, and despite her father not being the commander of our enemies) should be sent to Rome. She should submit to the judgment of the senators and people of the city for turning the king's mind away from our friendship, persuading him to take up arms against us. Therefore, overcome your affectionate mind, and beware, lest by one vice, you disgrace so many of your good virtues, and by one offense, lose the reward and thanks which you have deserved here before.\n\nMassanissa was not only shamed but also compelled to weep. He continually wished to be at his command, yet he also desired him to consider the faithful promise he had rashly made to her \u2013 a promise that was:.He would deliver her into no one else's hands. After these words, ashamed, he departed to his own tent, where remaining alone, he sighed and sobbed a great deal, so vehemently that those outside could easily hear him. At last, making doleful lamentation, he called to him one of his faithful and secret servants, who had the keeping of his poison, and sent part of it in a cup to Sophonisba, commanding him to tell her that Massanissa would (if he could) have kept his first promise to her, as becomes a man to his wife. But since it lies not in his power to perform it, yet he will keep his second promise made to her, which was that she should not, while she was alive, come into the danger of any Roman. Therefore he wills her to remember the Emperor, her father, and the two kings to whom she had been married..And thereafter she considered her own honor. When the messenger had presented the poison to Sophonisba and delivered his message, she answered: I will receive this marriage gift, and that gladly, if a husband can give no better gift to his wife. But she said, I pray that Massanissa may have shown me a less painful death if I had not married so close to my grave. And without giving the messenger any sharper words, she, without fear or trembling, took the poisoned drink and drank it.\n\nWhen this was shown to Scipio, lest Massanissa, being a fierce young man, and taking this unpleasantly in his mind, might do some harm to himself: he called him to him. Sometimes comforting him, sometimes gently reprimanding him, for correcting his first folly with another foolish act, making the thing more sorrowful than necessary. The next day, in order to put all such fantasies out of his mind: he ascended to the place of judgment..Scipio assembled all his hosts. There, he first gave the name of a king to Masinissa and, after great laws and prayers given to him, also bestowed upon him many rich gifts: a golden crown, a large ball of gold, a chair of ivory, a staff of ivory, a rich gown, and a coat of badger skin, traditionally worn. He also praised him greatly and rewarded him with a golden crown. Scipio then rewarded other soldiers according to their merits. By this gentle handling and honor shown to King Masinissa, his troubled mind was pacified, and he was given hope, after the death of Syphax, to rule over all Numidia. Then Scipio sent Lelius to Rome with Syphax and other prisoners, along with the embassadors of Masinissa. After their departure, he returned to Tunis, where he encamped his army and fortified the place, completing the works he had begun.\n\nThe Carthaginians learned of the capture of Syphax..In whom they had as much trust as in Hasdrubal and his army began to lose heart. When they knew they had no further help in their war, they sent thirty of the most noble senators from their city to Scipio to negotiate peace. These ancient noble men, as soon as they entered the pale before Scipio, prostrated themselves flatteringly to the ground and made a humble, submissive oration, not admitting their own offense or their city's, but laying the blame on Hannibal and his allies. Desiring to have the city pardoned for this offense since they believed the Romans would not desire their destruction but would be content with their humble submission as conquered people willing to obey any command, they addressed Scipio. To whom Scipio answered that his coming into Africa was based on a trust to return home again to Rome with victory..not to conclude with peace, if his hope and fortune were favoring, had much advanced by prosperous success. Nevertheless, (said he), you shall restore us all your prisoners, and our fugitives who have run away. You shall remove your armies from Italy and France. You shall cease to meddle in Spain. You shall depart from all the islands which are between Italy and Africa. You shall deliver us all your long ships, except only twenty. And I grant you a three-day respite to take advice, whether these conditions of peace please you or not. And in case you are contented with them, you shall have a truce from me, and send your embassadors to Rome to the senate for confirmation of the same.\n\nThe Carthaginians, intending only to buy time until Annibal with his power might come to Africa, thought they would refuse no conditions of peace..that were demanded to be done for their parts. Therefore, they sent some legates to Scipio to take truce, while they sent others to Rome to ask peace, leading with them certain prisoners and fugitives for a color, to enable them to better obtain peace.\n\nWhile these things were in progress, Lelius with King Syphax and other noblemen prisoners of Numidia came to Rome. There he declared to the senators by order all things which had been done in Africa, to their great comfort and also hope of a good end of that voyage.\n\nThen were these news published abroad in the city, which caused great joy and gladness.\n\nSoon after, the ambassadors of Massinissa were brought into the senate. First, they said, \"We are glad and joyful that Scipio has nobly and happily succeeded in Africa, to no small comfort of the senate, and also of the city of Rome.\" Then they gave thanks, for Scipio had not only given to Massinissa the name of a king..But he had also made him a king, restoring him to his father's kingdom if it pleased the father's of the senate. Thirdly, it pleased Scipio not only to give great praises to Masanissa openly, but also to give him great gifts, which he deserved and would diligently endeavor himself, desiring that the said name of a king, along with other beneficial gifts of Scipio, might be confirmed by the decree of the senate. Furthermore, they said, if it could stand with their pleasure, Massanissa desired them to send certain prisoners of Numidia to him, whom were kept in prison at Rome. By the restoring of whom, he would purchase much honor and love among the communes of the country. To these their sayings and demands, it was then answered by the senate that the prosperous acts of Scipio, done in Africa, were as much to their comfort as to the kings. And that the honor and the gifts, which Scipio had given to Massanissa, were well bestowed..And according to his deserts: which they all ratified and allowed. Besides his gifts, they also sent various other presents of apparel and food to Massinissa the king, through them. Furthermore, the embassadors of the king were honorably rewarded. The prisoners of Numidia, upon their delivery and return home, were given certain apparel. And thus, they had all departed towards Africa, had it not been for the news of the coming legates of Carthage causing the senators to stay Lelius and them all for a time, to await their coming, because the communication of the peace with them should be in Lelius' presence.\n\nIn the same summer, as these things were being worked out and decreed in Africa and at Rome, Quintilius Varro, being Prefect, and Marcus Cornelius, being Proconsul in the Ligurian coasts, had a battle with Mago, the brother of Hannibal..why this battle was earnestly fought on both sides: and had not the Roman horsemen suddenly invaded the footmen, severely fighting, and broken their array, it was likely to have turned the Romans to the worse. But after the array was broken, they were forced to recede: And Magon handled himself well in the receding, and caused them to recede in good order and array. But at last he was severely wounded, and fell to the ground, and with difficulty was borne out of the field alone. After whose overthrow his people fled on all sides, whereby many of them were slain. He lost at this battle above 5,000 men. And the Romans did not escape unscathed: for they also lost above 2,000,000 300 men, with many captains who held offices of honor. The night following Magon departed with great silence, and making as great hasty journeys as his wound would allow, he came to the sea coasts of Liguria.. where he founde the messangers of Carthage, that fewe dayes before were arriued, and there abode his cominge. Theyr message was, that with as moche spede as myght be, he shulde hye him to Affrica. and that his brother Anniball had also lyke commandement by other mes\u2223sangers to do the same, certifiyng hym, that the state of Car\u2223thage was not nowe suche, that they were able to kepe stylle bothe Italy and Fraunce by force of armes. Mago partely moued by the co\u0304mandement of the senate of Carthage, part\u2223ly fearyng left his ennemies, pursuing hym, might by his long carying do hym further displeasure. Agayne, trustynge on his way homewardes to be better releued and cured of his woun\u2223des: he with spede put his company into shyppes, and depar\u2223ted. But he had not passed the Ile of Sardinia: but he dyed of his maladye. After whose deathe, dyuers of his shyppes, beynge beaten with the stormes of the sea, were taken by the nauy of the Romaynes, that laye the same tyme aboute Sardinia.\nAll this yere Anniball.And Cn. Serusius, the consul, encamped with his army among the Brutians, without any memorable battle taking place between them. Then the Carthaginian legates came to him, urging him to return to Carthage for their assistance. His messengers rang out and wailed, and with difficulty he could restrain weeping. After a pause, he said: Now they openly call me back, who before covertly imagined bringing me back from here, in that they refused to send me money and soldiers of war to replace those lacking.\n\nTherefore, I want it known to all, that the defeat of Hannibal is not by the Roman people, but by the Carthaginian senate, through spite and contempt for my shameful return. Scipio will no more rejoice than Hanno of Carthage, the old enemy of my entire family.\n\nAfter much sorrowful mourning, he took himself and his chief soldiers of war, along with ships already prepared; leaving behind certain unprofitable soldiers..As a defense of such small fortresses as remained in his possession, more for fear than for any good will or faith. It has not lightly been seen or heard of that any man departed from his country (being exiled therefrom) with more heaviness than Hannibal departed from the country of his enemies. Full often, when he was on the sea, he looked back toward the sea coasts of Italy, accusing both the gods and also men, cursing himself, for not immediately bringing his fierce and bloody knights to the taking of Rome after his victory at the battle of Cannas. Thus, in this way, his evil fortune left him in possession of Italy, which he had kept for the space of sixteen years after he first passed the mountains of the same.\n\nNow Quintus Fulvius Flaccus, the legate of Sicius, came to Rome with the ambassadors of Carthage to seek peace from the fathers of the senate. But the senators would not allow them to enter the city..The senators appointed them to stay outside the walls. Afterward, the senators sat in the temple of Bellona, where the Carthaginian legates were brought in. There, they made an oration similar to the one they had made to Scipio, placing all the blame on Hannibal. They claimed that he, without the consent of the Carthaginian senate, crossed both the mountains and the river Iberus, waging war not only against the Romans on his own will and pleasure, but also against the Saguntines. The Carthaginian senate's intention had always been to maintain the league and friendship, which had been established before with the Romans. In conclusion, they declared that their request given to the Roman senate was to continue in the same league and conditions of friendship and peace with the Romans, as had been before at the last truce taken with them by Lucius Luctatus, when he was consul. Then, various ancient senators of Rome..The young men were present at the league taken by Luctatus, and answered the questions of the Carthaginian legates regarding the peace condition in the league. They replied that they were too young to remember that treaty. This answer was suspiciously met by the fathers. Therefore, they all agreed that the Carthaginians, according to their old crafty and deceitful ways, had chosen such ambassadors to request a peace renewal, of which they had no knowledge or remembrance. Consequently, the legates were ordered to leave the place while they deliberated on the matter. After lengthy discussions, Lelius and Fulius declared to them Scipio's opinion concerning this peace. He did not approve of the Carthaginians' meaning if they did not call back Hannibal and Mago from Italy. But if they did so..The council agreed with M. Valerius Leuinus that the Carthaginian envoys were to be treated as spies rather than ambassadors. They were to be escorted out of Italy with guides sent along to conduct them to their ships. The word was to be sent to Scipio to continue the war as he had begun.\n\nIn the meantime, while the Carthaginian and Roman legates were at Rome, Gnaeus Octavius, with two ships of carriage and thirty other long ships to guide them, sailed from Sicily to Africa. However, the winds were so violent and the storms so persistent that Octavius with the long ships managed to save himself near a harbor by the mountain of Apollo. The other ships of carriage were driven to various places along the coast of Africa..The Carthaginians, perceiving Scipio's prayer easy to take, forgetting their desire for peace and the truce taken with him (despite reminders from certain city members), appointed Asdrubal with fifty ships to gather and bring home the seabeaten and dispersed ships, along with their contents. Upon Asdrubal's arrival, the sailors fled, abandoning their vessels, which he drew to Carthage without resistance. Scipio, considering this act done before the legates had returned from Rome or knew the response they would receive, whether of war or peace, and since the truce had not yet expired, took it as much more heinous and displeasing.\n\nSoon after this breach of truce by the Carthaginians, Lelius and Fulius, along with the Carthaginian legates, arrived, to whom Scipio declared their treacherous deceit..commanded them to depart, and he with all speed prepared for the war. In the following year, Marcus Seruilius Geminus and T. Claudius Nero were chosen as consuls. Seruilius was appointed to Heturia as his province, and Claudius Nero to Africa. He had ordered fifty good ships, with which he and his army would cross into Africa, where he would rule equally with Scipio.\n\nNovember came, and Annibal and his army arrived safely in Africa. He marched by land to Zama, which was five days' journey from Carthage. From there, he sent spies ahead to learn the state of the Roman camp and army. These spies, by chance, were captured by the Roman watch and brought to Scipio. Scipio asked them why their commander had sent them there. They answered, to spy and gain knowledge of his army and order. Then Scipio called certain of his captains, called tribunes, and commanded them to go with Annibal's spies and conduct them through his camp..not fearing to show them whatever they desired to see: When they had gone around for a long time and were brought back to him, he asked them if they had well, according to their minds, viewed his camp and host. They said yes. Then he told them to go to Hannibal and make a report to him. He sent guides with them to conduct them out of danger.\n\nThe spies, when they came to Hannibal, declared to him what Scipio had done. In addition, they showed him that Massanissa had come to Scipio that same day with 6,000 infantry and 4,000 horsemen. But nothing they told him abated his courage as much as the freedom he gave his spies to view his order and power. For the great boldness of his enemy, he judged and knew well proceeded from some great assurance in his strength and good order. Therefore, although he himself was the first cause and occasion\n\n(Note: The text appears to be in Early Modern English, but it is mostly readable as is. No major corrections or translations are necessary.).Both of the war and the true breaking: yet he devised himself, to speak with Scipio, king before any battle, while his power was not assayed, he should obtain peace with more easy conditions, than he would, in case it chanced him to be overcome. Wherefore he sent a messenger to Scipio, desiring that he might have liberty to speak with him, and that he would appoint a place, where they might come together. Scipio refused not to comply with his desire. The place was appointed, void of all deceit and guile. Thither came the two most noble captains of the world, having only each of them one interpreter with him, to declare to each other, what should be spoken by them. Their hosts abode a good distance from them. When they were come together, either of them was astonished by the sight of the other: So that as persons amazed through admiration, they spoke no word for a good while. At last Hannibal began to speak in the following manner.\n\nIf it be given me by the fatal fortune\n\n(Note: The text appears to be incomplete and may require additional context for full understanding. The given text is a translation of ancient English or non-English languages into modern English, and efforts have been made to correct OCR errors where possible. However, some errors may remain due to the age and condition of the original source material.).I, who first initiated this war against the people of Rome and have won victories over them on numerous occasions, am now willing, of my own free will, to seek peace. I am glad, Scipio, that it is you who have been appointed by the gods to grant me this peace. Among the many praises you have received, this may be one of the greatest: That Hannibal, to whom the gods have given so many victories against the Romans, should now yield and submit to you. Thus, you may bring an end to this notable war between us, which has been more detrimental to you than to us. Again, what is this work of fortune that I, who once fought against your father, armed and with banners displayed, should now come to his son unarmed, to ask for peace? I wish it had pleased the gods to give such eager hearts to our ancestors and predecessors that they would have been content with the dominion of Africa..And yet, your ancestors should have been content with the empire of Rome. For if we make a true reckoning, neither Sicily nor Sardinia is a worthy recompense for the numerous ships, armies, and noble captains we have lost through our proud contention. It is easier to find fault with things that have passed than it is to amend them. As for us, we have so coveted others' dominions that in the end we have been willing to fight for our own. We have not only waged war in Italy but have also advanced our host and power so far that you have seen our standards and soldiers at the very gates of Rome. Likewise, we of Carthage have been within the hearing of the noise of your Roman camps and army. Now, by your good fortune, a communication of peace has been had between us, which we on our part should least care for. And you, for your part, should chiefly desire it. We now entreat it..whom it most behooves to make peace. Considering that whatever we two agree upon, our cities will ratify and confirm. Therefore, there is nothing lacking in us, but quiet minds and peaceful hearts. And for my part, my age upon my return to my country, from whence I came forth but young, with the times sometimes changing to prosperity, sometimes to adversity, have taught me that I can be better contented to follow reason than brittle fortune. But I greatly fear that your youth and your perpetual felicity, in such a fiery passion, will not regard quiet counsel. No man will so advisably consider the uncertain chances of Fortune as he who has been deceived by Fortune: as I was at the battle of Trasymenus and at Cannas, so are you now, being but a young soldier made a captain the first day. You began all things with a bold and stout courage, and fortune never failed you..Through deep desire to avenge your father and uncles death, which brought your family to the brink of extreme calamity, you have earned noble fame. You have reclaimed Spain, which was previously lost, driving out four notable armies of the Carthaginians who once possessed it. After being made consul, when other men lacked courage to defend Italy, their own country, you set sail into Africa: there you slew two great armies and took and burned two rich and strong camps in one hour. After the taking of the mighty king Syphax, along with many cities and castles of his realm and our empire of Carthage, you have now taken Italy from me, which I have strongly held and enjoyed for the past sixteen years. Now, having experienced all these prosperous chances, it seems that your mind may be more desirous of victory than of peace. I have truly known such hearts and courage like yours..I have not long been encamped between the river Amenes and the city of Rome, and have displayed my banners before the city walls. Now, after the loss of my two brothers, who were good and noble captains, I am here to support my own troubled and sore vexed country. I am glad and eager to pray that my own city may be delivered from the dangers assailing yours. Let no one put too much confidence in high and swelling fortune. It is better, and more certain, to be sure of peace..Then, to hope for victory. The one you have in your own hands: the other is in the goddess's hand. Do not let the felicity, which for many years you have had in your own power and the power of fortune, be common in war. On both sides are men and weapons of war. Consider that chances are variable in all our affairs, especially in battle. And if you vanquish us in battle, you will not gain as much glory and profit, above what you may have by peace, as you will lose, if fortune turns against you. For in one hour, fortune may overthrow what has been gained in a long time and what is looked for, which you trust to have. Now it is in your power to join all things together by peace (P. Cornelius). But if it comes to further trial, we must both take such fortune as the goddess will send. Among other examples of felicity, Marcus Attilius may be well remembered for one, who arrived here in this same country of Africa..And winning the victory against our ancestors, the Carthaginians refused to grant them peace, which they instantly requested of him. But at last, because he could not contain his joy or moderate Fortune, which had so greatly exalted him: therefore his downfall was imminent, the more exalted he was in prosperity. It is not fitting for the one who asks for peace, but for the one who grants it, to set the terms of peace. But knowing our fault, we will set conditions for ourselves for the same, not refusing to leave you in possession of such countries for which the war began, such as Sicilia, Sardinia, Spain, and all the islands between Italy and Africa. And we of Carthage, being content with Africa alone (since it has pleased the gods), will allow you to enjoy the empire of diverse strange countries and dominions..I have neither obtained peace by sea or land from you openly and justly in the past, which makes me doubt the faith and promise of the Carthaginians. However, it is important to consider who is asking for peace now. I have heard that your ancestors denied peace to the Carthaginians because the messengers sent to negotiate were of little dignity or esteem. But now Annibal requests peace, and I would not do so unless I believed it to be beneficial, and for the same reason, I will also keep and uphold it. I have strived to ensure that no one believes the war was initiated through my actions, and in the same way, I will now ensure that no one regrets the peace I take. His oration concluded..Scipio answered him thus: I well knew Annibal, and the trust in your coming home broke the truce between us, as well as any hope of peace. You do not deny this yourself, but now you withdraw from us everything we require, save only those countries over which we already have possession. Therefore, as you labor to let your citizens feel the consequences of their disloyalty, so must I strive to ensure that no part of what they have promised me is now withdrawn, as a reward for their unfaithfulness, considering the same unfaithfulness has made them unworthy to receive the terms of peace before they were offered. Neither did our father first make war on Sicily, nor we now on Spain. But then, when the Mamertines, our friends and allies, were in danger; and now, the destruction of Saguntum..caused this war justly. You have confessed this yourself. The gods are witnesses, who gave such an end to the first war, as was rightfully due. In this war, I have given, and I doubt not, will give a like end. As for my part, I consider well, both the infirmity of man and the power of fortune; and I know that all our acts are subject to God's chance. But as I know, if you had come to desire peace from me before I took such a great journey to come into Africa, and if you had departed with your army out of Italy with good will, and I had then denied your request, I might well have been judged proud and stubborn. Even so now, after I have drawn you and your power home into Africa, where you are ready to make resistance; and since a peace and truce was once taken, which you have broken, taking our ships with force in time of truce..and violating our embassadors: I may rightly with honor, bid you prepare for war, since you could not hold your contentment with peace, when you had it.\nThus, without any agreement of peace, the two captains broke off their communication, and departed each one to his company, determining to try the matter by battle, and to take such fortune as the gods would give them.\nAs soon as they were come into their camps, they openly gave commandment to their soldiers, to make them ready to fight, now their last battle, whereby in case they did overcome, they should have felicity, not for one day, but for ever. For before the next night, they should know, whether Rome or Carthage should have the superiority. And that not only of Italy or of Africa: but of the whole world, which should be a reward now to him, who should have the victory. On the contrary part, the peril and jeopardy was no less declared to that part..Which side should have the worse fate in this battle? For the Romans had no place to retreat, being in a foreign country. And to Carthage necessarily came an utter destruction, in case this last refuge army was vanquished or overthrown.\n\nIn this great peril on the next day, the two valiant captains of the two most noble and richest peoples, each with their mighty armies, intended that day, either to increase the honor they had already gained or to be overthrown and lose all. Hope and fear were mixed together in their minds. And when they saw their own battle and the battle of their enemies, they conceived in their minds both joy and sorrow. And the soldiers failed to remember, so their captains declared to them, with great warnings and exhortations. Hannibal recounted to his people all their deeds done in Italy: how many Roman captains, and how many armies they had slain. Scipio showed his conquests in Spain..And lately in Africa, with the confession of his enemies, they were compelled to seek peace; yet their untruth would not allow them to keep it once obtained. Therefore, he surmised that the gods had appointed them to fight in this battle with similar success and luck as they had in the isle of Egates. Now (said he), all war and toil is at an end. The spoils of Carthage are at hand, after which you shall return home to your country, to your parents, your wives, your children, and your own goods. These comforting words he conveyed, with such gestures of his body and merry countenance, as if he had already obtained victory over his enemies. Afterward, he arranged his men. First, his spearmen, then his most trusted foot soldiers, not in large numbers assembled before any standard, but in small bands, which should be a certain distance apart from one another..To prevent elephants of the enemy from entering between the two bands and receiving them without breaking formation, he appointed light cavalry soldiers to stand in the empty spaces. He commanded them to recule behind the formed bands or to step in among those who went before the standers, giving way to the unruly beasts to enter among his men, where they could be wounded and overthrown with weapons. The left wing was led by Lelius with the Italian horsemen. The right wing was led by Massanissa with his Numidians.\n\nOn the other hand, in the forefront of his battle, Hannibal placed his elephants, numbering eighty. After them, he ordered all nations that were hired or came to his aid, such as Ligurians and Gauls..Men from the Isles called Baleares, now Majorca and Minorca, mingled among a great number of Moors. In the second battle, he stationed his Carthaginians, Africans, and the Lacedaemonian legion sent to aid the Carthaginians from King Philip of Macedon. Italians, who came with him when he left that country, were placed nearby. The wings were of horsemen. The left wing consisted of Numidian horsemen. The right wing was of Carthaginians. In Annibal's host were men from various nations and territories, speaking different languages and laws, and differing in armor and apparel. To each of these, he gave various and diverse exhortations, either of fear or of comfort. To those who came to his aid, he promised great reward from the prey..To the Ligurians, he promised a plentiful reward of the fertile and pleasant fields in Italy. The Moors and Numidians he exhorted to do well, for fear they would otherwise be in grievous servitude to Massinissa. The Frenchmen were incited by their natural hatred for the Romans. The Carthaginians he reminded to fight for the walls of their native country, for their own goods, for the sepulchres of their elders, for their children, their parents, and trembling wives. There is no middle way (said he), now put between hope and fear. For either we must endure miserable servitude, after the destruction of our city and country, or obtain the empire of the whole world.\n\nBy that time this noble captain had finished speaking: the Romans blew up their trumpets and horns, making such a terrible noise and clamor that a great number of the elephants, enraged, turned back upon their company..The Moors and Numidians attacked specifically the left wing of the Carthaginian army. Massinissa was perceived there, so he also invaded the same wing with his horsemen, putting them to such fear that they fled, leaving that side of the host bare of support. Several elephants were forced to enter the middle battle, to whom the lightly armed soldiers gave way, suffering them to enter among them, where they were thrust in with spears and jabs, so that many were killed there. Meanwhile, Lelius with his horsemen assaulted the right wing of Carthage's horses, putting it also to rout: thus, both sides of the host were left without defense of cavalry, the wings being chased away. The battle of infantry began to be strong on both sides. Great were the cries that were made there, but the Romans were of better courage, greater hope, and more strength. Therefore, in a short time.They caused their enemies to give back a certain amount of ground. Once they had gained some ground, they advanced with their shields and targettes, pushing back their enemies, until some time after the first battle, turning their backs, they began to flee, and came to the second battle of the Carthaginians and Moors, who would not allow them to enter, lest their entire array be broken. Between them and their own fellow soldiers there began great debate and slaughter; so that the Carthaginians were forced to fight, both with their own unruly comrades and also with the Romans their enemies. Nevertheless, they would in no way receive their comrades who had fled among them, lest they mix this fearful sort, which in the flight were hurt and wounded, among those who were earnestly bent to fight; which could have turned much more to their displeasure. But driving them away in heaps, they compelled them to go together..Some fought in the one ranks, some aboard the fields. The battle was so great that the Romans could not engage with the Carthaginians; instead, they had to painstakingly go over the bodies of those slain. Scipio ordered a trumpet to be blown to withdraw his men from the first battle, who had been severely tried, and many of them were severely wounded. He stationed these men behind the rear guard and made the same rear guard of his best men to advance forward against the Carthaginians. The battle began anew, which was very severe and fierce. For then came the Romans against the most assured and strongest men, and most experienced in war, who before had been defeated twice, were now reluctant and ashamed to be defeated again. But the Romans were far outnumbered and had taken great courage, having driven away both wings and the forefront of their enemies.\n\nWhile they thus fought in the second battle..Lelius and Massanissa returned with their horsemen from the chase of the Carthaginian wings: and with all their power and violence came on the backs of the second Carthaginian battle, which were busy and valiantly fought. They were not able to endure their violence, but were forced to flee and were slain on all sides. There were about 40,000 men slain or taken from the Carthaginians. Many elephants, and many standards of noble men, were taken in this battle. Great was the prey of the spoils found in the camp, which all the Romans took and brought to their ships. The Romans also lost at this battle above 10,000 men. Hannibal, with a few men, fled to Adrumetum: but he never departed from the field, till he had both in the battle and before, attempted as much as was possible for the safety of his people. Wherein he had praise that day, both from Scipio..Among all other expert men of war of the Romans, he specifically arranged his battle in the following manner. First, he positioned his large number of elephants at the forefront, whose great strength and intolerable violence would break the Roman formation, putting them out of order, which is almost half the winning of a battle. Next, he placed his hired soldiers from various nations in the front. The intention was that such a large number of foreigners, who fought for no great faith or love but only for money, would have no room or time to flee from the battle. Also, to make them endure the initial violence of their enemies, weakening them before his most trusted men had anything to do. Then came his Carthaginians and Africans, his most trusted soldiers. Lastly, he placed his Italians, whom he did not know well, a good distance behind them. Thus, when all his policy would not serve him, he arranged his battle in this way..He could not help his strength and fled to Adys (as I mentioned before). From there, he was summoned to Carthage. He came there 36 years after leaving, still a child. In the open assembly of the city's nobles, he confessed his defeat and acknowledged that there was no other means of safety except through peace.\n\nWhen Scipio and his army were approaching his ships, loaded with rich spoils, word reached him that P. Lentulus had arrived at Utica with 10 ships of war and a large supply ship.\n\nThinking of putting the city of Carthage in fear on all sides, Scipio first sent Lelius to Rome to report his victory. Then he sent Cn. Octavius by land towards Carthage, leading his army of horsemen and infantry. While he took both the new navy from Lentulus and his old navy, he was brought to Lentulus in this way..Went by sea from Utica toward the harbor of Carthage. He had sailed for a short time on the sea when a Carthaginian ship met him, covered in white linen cloth, and filled with jars of olive oil, as a sign of peace. In this ship were ten embassadors of the princes of Carthage, sent by the mind of Hannibal to seek peace. When this ship reached the forepart of Scipio's ship, the covering was removed, and the legates humbly asked him to extend his mercy and pity upon them. But they had no other answer given them except that they should come to him at Tunis, for that was where he said he would remove his camp. With this answer, they departed, and he went with his fleet before Carthage, partly to view the situation of the town, partly to make the inhabitants there more afraid. But after a short stay there, he departed from them and returned to Utica. And from Utica, he was going to Tunis when sudden news was brought to him, that Vermina.The son of Syphax, leading a large force of horsemen and infantrymen, approached to aid the Carthaginians. To engage with these people, Scipio immediately sent a large portion of his infantry and all his cavalry. Meeting the Numidians, Scipio's forces put them to flight and blocked their escape routes, killing fifteen thousand Numidians and capturing twelve thousand, along with fifteen thousand horses from the country. The Numidian commander managed to escape with a small group. After this, the camp was set up at Tunis, in the old location where it had been before. Thirty noblemen of Carthage arrived as ambassadors, sent to Scipio, who, with greater lamentation than before, sought peace from Scipio. They were compelled to do so due to the contrary turn of fortune and the recent defeat of their ally Vermina. The Carthaginians were heard with less pity.. bicause of theyr late vntruthe and rebellion. In so moche\nthat it was thought by moste men, that the citie of Carthage myghte then iustely and worthely be destroyed by theim. And so had it ben in dede, had not one thynge specially moued Sci\u2223pio to the contrarye. Whiche was, that the newe consull was comynge thyther, whose desyre was, to haue the honour and fame of that victory, and of fynishinge that warre, whiche was before achieued by Scipios traueile, to his great daungier. And for this cause Scipio and his counsaylours wer fully min\u2223ded to take peace with the Carthaginenses. Wherefore the nexte day he called the legates of Carthage before him, great\u2223ly rebukinge them of the vntrewth to him diuers times shew\u2223ed: Wyllynge theim nowe at the last, beinge taughte by good experience, to regarde bothe theyr goddes and theyr othes, and shewinge them, that he, hauing pitie of the destruction of theim and of theyr soo noble a citie, was contented to graunte them peace vpon these conditions. Fyrste.They should live freely according to their laws and customs, enjoying all such cities and towns in Africa that they had possessed before the war between them. From that day forward, the Romans should not destroy or spoil any part of it. The Carthaginians should restore to the Romans all persons who had fled and run away from the Romans, as well as all Roman prisoners and their friends in captivity. They should also deliver up all their warships, except for galleys with three orders of oars in a piece. Additionally, they should deliver up all their elephants, which were already tamed and prepared for war; they should not tame any more. Furthermore, they should not wage war in Africa or outside of Africa without the license or command of the Romans. Finally, they should restore to Massinissa all things that they had taken from him..making a peace and agreement with him. And also yield to the Roman host wheat and wages upon the return of the legates from Rome. Besides all this, they should pay 10 million talents of silver in fifty years. During which time, they should annually pay that sum, divided evenly. For the payment and performance of these conditions, they should deliver him 500 pledges from their own election. None should be under the age of 14 or above the age of 30. On these conditions, he agreed to give them truce: so that they would deliver to him in hand all such hulks or ships of burden, with their cargo and implements, which the Carthaginians had taken from them during the last time of truce, that he had previously granted them; or else they would look for neither truce nor peace.\n\nWhen the legates were come to Carthage..They were commanded to declare the same conditions of peace openly before the congregation of people there. Against these conditions, one Gisgo, a nobleman of Carthage, spoke vehemently and tried to dissuade the people from taking peace. Many of the unruly multitude gave good audience to his words. But Annibal, being greatly moved, went to him and, with force, drew him down from his place. This violent faction had not been used before in that city, and was thought by many to be contrary to the liberty of their city. Where before all people had free liberty to speak their opinions, Annibal, being used to the faction of wars more than to the peaceful use of the city, reminded them of their liberties in this manner. When I departed from this city, I was but nine years old, which is now thirty-six years ago. During this time, I have sufficiently known and been instructed in all feats of war..being taught by the chances of fortune, even from my childhood. Therefore, being displaced for a long time from the laws, manners, and customs of the city, although I forget the freedoms and uses thereof, I am the less to be blamed. Thus, after he had excused his folly, he persuaded the people to take peace, and how necessary it was now for them, and also how reasonable the conditions were, considering their present estate. To which his persuasions the greatest part of the multitude agreed, and the resistors against it were greatly blamed. The greatest doubt was, how they might make restitution of that which was taken from the Romans in the time of truce. For all was spoiled and gone, neither did they know who demanded it of them, only the ships and hulks remained. But in conclusion, word was sent again to Scipio, by the same legates, that they would receive his conditions of peace. And where they could not know.Who had the goods that were in the hulks: they would pay therefore at his own judgment. The vessels and men should be restored.\n\nThus was the truce given to the city of Carthage for three months, with a commandment, that during the time of truce, they should send embassadors to no place, but only to Rome. And in case that any embassadors were sent from any place to Carthage, that they should in no way depart from thence until the Roman captain was assured what they were and what was the cause of their coming.\n\nSoon after, the legates of Carthage went to Rome; with whom were sent G. Veturius Philo, M. Martius Valla, and Lucius Scipio, brother to P. Scipio the Roman captain.\n\nWhen they were come thither, L. Veturius Philo declared how Scipio had fought Annibal and overcome the Carthaginians, making now an end of the long and dolorous war between the Romans and them. And also Vermina, the son of Syphax, was mentioned..With his power defeated, Hannibal was beaten and overcome. The senators, marvelously joyful at this news, commanded him to publicly announce these joyful tidings to the entire multitude of citizens. Making great joy, they gave thanks for the victory to the gods. Then, the legates of Carthage were brought into the senate. Upon seeing the age, dignity, and gravity of the ambassadors, who were among the most noble men of the city of Carthage, the senators judged that they intended to sincerely negotiate peace. Among these Carthaginian nobles, there was one named Asdrubal, also known as Hanno, one of their chief men in authority and nobility: he was always eager for peace and held much against Hannibal and his faction. Asdrubal spoke, stating that a few greedy individuals in the city were responsible for this war, not the commonality. He excused some faults laid upon them, and confessed to others lest by denying all..He might be the worst among the senators. Then he persuaded the Senators to use their prosperous fortune gently and in due temperance, professing ever that if the Carthaginians had followed his and Hanno's minds when it was offered, they would have been the givers of peace on such conditions as they were now glad to take from others. But (said he), it is seldom seen that good fortune and a good mind are given to men at once. The cause of your Roman conquests has always been chiefly because in prosperity you have consulted things to come. And your empire has been more increased by gentleness and favor shown to nations, whom you have vanquished, than it has been by the victories gained over them.\n\nAfter that Asdrubal had finished his oration, the other ambassadors made much more lamentable proposals, bewailing the miserable fall of the Carthaginian state..The greatest lords, who were the honored ones of the world, were now confined within the city walls, possessing nothing but the city itself, which they held, but through the kindness and forbearance of the Romans, who allowed the city's destruction to be postponed during their pleasure. With these humble and gentle words, the senators were universally inclined towards peace. Then one of the senators spoke out with a loud voice: \"If peace is granted to the Carthaginians, by what gods shall they swear, and make peace, when they have broken promises and deceived the gods, by whom they swore, when they last made peace with us?\" To this, the said Hasdrubal answered, \"By the same gods we will swear, who are so angry and take revenge on us, that broke our last trust and league.\" After this, all the senators and the common people, being inclined towards peace, determined that through the mediation of ten Roman legates..P. Scipio should make peace with them on such conditions as seemed best to him. The legates were named and made ready to depart with the Carthaginians. For this, the ambassadors gave great thanks to the senate for their kindness: requesting before their departure, permission to enter the city and visit certain of their friends and kin who were kept in the city as prisoners. This request was granted them. They also requested that they might redeem several of them on reasonable ransoms. They were commanded to write the names of such as they would have redeemed. Two C. were named, who were immediately delivered to the ten legates to take with them to Africa to Scipio, willing him, in case the peace progressed with the Carthaginians, that then he should return these two C. prisoners to the Carthaginians, free without paying any ransom. These matters being so concluded, the Carthaginians.With the Roman legates, they departed towards Africa. Upon their arrival at Scipio, peace was concluded with him based on the previously specified conditions. The ships of Carthage, elephants, fugitives, and prisoners, numbering approximately 4,000, were delivered to Scipio: among them was Terentius Culleo, a notable Roman senator. The ships, upon their delivery, were taken out to sea, numbering around 5,000 of all kinds. And there, by Scipio's command, they were set on fire. This sight was as sorrowful for the Carthaginians as if they had seen their entire city of Carthage on fire.\n\nThus ended the wars between the Romans and the Carthaginians, more gently than it was thought it would have ended. For Scipio reported numerous times after that the cautious and wise minds of Claudius Nero and later of Gaius Cornelius, desiring both the honor of the victory over Carthage, were the cause..After the peace was made, the Carthaginians found it extremely difficult to pay the Romans the required sum of money. Their stocks and common wealth had been greatly depleted due to the long-lasting wars. Great lamentation and weeping were seen in the city upon the levying of this sum. Annibal couldn't help but laugh upon witnessing this. Asdrubal Hedon was greatly angered by this and rebuked him, as he was the original cause of their sorrow. Annibal replied, \"If you could see the thoughts in my mind as well as the outward appearance of my face, you would not perceive this laughter as coming from the heart, but from madness and frenzy. My laughter is not inordinate and does not come out of time.\".as your tears should have flowed. For you should have wept when your armor was taken from you, and your ships burned before your eyes: and when your liberty of making war with any stranger (except only by the license of the Romans) was taken from you. In this rested your chief undoing and greatest fall. But you feel no hurt, unless it touches your private wealth. The great hurt of the common wealth you neither feel nor regard. When your enemies had the great spoils after the victory, and Carthage remained alone, and naked without armor or defense, among so many armed men of Africa: Then no man wept or mourned. But now, when you must pay the tribute of your own private goods: every man weeps, as you would at the burial of all your friends. I fear it sore, that you will soon perceive, that you wept now in your least harms, and the worst to be behind.\n\nWhen the peace was thus concluded between the Romans and the Carthaginians, Scipio, calling his people together..He restored Massanissa's father's kingdom and gave him the city of Cyrtha, as well as other towns and lands that he had taken from Syphax. Afterward, he had Cn. Octavius deliver to Cn. Cornelius, the new consul, his navy that he had brought into Sicily. Then, he sent the Carthaginian embassadors to Rome to have all things confirmed by the authority of the Senate, which he had previously concluded with them through Roman legates.\n\nWith peace established both by sea and land, he set sail with his army to Sicily and then to Italy, where he was met with great honor and joy by the people. Every man was glad for the peace and victory. The poor men of the towns and cities along the way ran out to see him and praise him. In great honor, he entered Rome..After his reception into the city with greatest noble triumph, Scipio enriched it with great spoils, in addition to distributing among his soldiers twenty million, five hundred thousand denarii and a portion of the conquest he had made in Africa. Scipio was thereafter called Scipio Africanus, to the great honor of his family and succession.\n\nAfter the wars ended in Africa, the Carthaginians enjoyed peace for a certain period. However, to incite Annibal's displeasure, his enemies sent word to the Roman Senate that Annibal had privately sent messengers and letters to Antiochus, the king of Syria, urging him to wage war against the Romans. Furthermore, secret messengers were sent from Antiochus to Annibal, confirming that Annibal's intentions were such that he could never be content until he heard the sound of horns on men's backs. Enraged by this news, the Romans dispatched legates: C. Servilius, Claudius Marcellus, and Terentius Culleo, to investigate..They were told whether the information given to them was true or not. Commanding them to publish abroad that the reason for their coming was to hear and determine matters in dispute between the Carthaginians and King Massinissa, and nothing else.\n\nThis tale, published by them, was believed to be true by the common people. But Hannibal could not be deceived. He knew full well that he was the only cause of their coming. Thinking it wise to wait for a better time, he departed from the city with two others at the beginning of the night, disguised as strangers. From there, with haste, they went to a castle of his own by the sea side, where an Italian ship awaited him, also for the same purpose. In this ship, he sailed from Africa and arrived on the same day at the Isle of Circe..Making greater sorrow all the way for the hard chances that befell his country than for his own misfortune, Annibal found many ships laden with merchandise in the harbor of Circeae. At his landing, a great resort of people from the island came to him, greeting him and making great joy for his coming. Fearing that some of those ships in the night would depart from the harbor and reveal in Africa that they had seen him in Circeae, he devised to make a solemn sacrifice and a great feast. He invited all the masters of the ships in the harbor and all the merchants present. Due to the very hot weather (being about the midst of summer), he caused all the sails of the ships, with the cross masts to which the sails are fastened, to be brought on land.\n\nOn the morrow after Annibal's departure from Carthage, his friends, who usually resorted to his company, could not find him..The people had gathered in great numbers in the marketplace of the city, inquiring if any news could be found about their chief ruler. Some believed he had fled due to fear of his conspiracy against the Romans. Others claimed the Romans had conspired his death through some cunning trick. The tales varied according to the different sects in the city. News soon arrived that he had been seen at Circa. The Roman legates, in the Senate of Carthage, found great disappointment and blamed the citizens and rulers severely for allowing him to depart, citing the private letters and messages exchanged between him and Antiochus. The Carthaginians defended themselves, insisting they were not privy to his departure.\n\nNow Annibal had arrived at Tyrus..He was received honorably and with great joy at that place, and he stayed there for certain days. From there, he sailed to Antioch, and after that to Ephesus, where he found King Antiochus. The king was in great doubt before his coming, unsure how to maintain his wars against the Romans. The king was greatly comforted by his arrival and also by the presence of the embassadors of the Etolians, who at the same time had departed from the friendship of the Romans. He was determined to go to war; he would not agree to certain conditions of peace that the Romans proposed, which he believed would be detrimental to both his honor and his dominions. They would have required him to leave the possession of certain cities that he had, and he was not to interfere in Greece. But he had not yet decided how or where to begin this war. Hannibal was greatly in his favor..And primarily because he considered him an expert man and a good counselor in his affairs against the Romans. Hannibal believed that he should wage war in Italy because the country of Italy is capable of providing an army with provisions and all things necessary, as well as soldiers, if he needed men of arms at any time. But (he said) if no war is waged in Italy, allowing the Romans to have complete control over it: then there is no prince or nation in the world able to withstand the Romans.\n\nWherefore if you will grant me one hundred ships of war and sixteen thousand foot soldiers, with one thousand horsemen: I will sail into Africa, trusting to cause the Carthaginians to rebel against the Romans. Or in case they will not follow my request: yet I will invade some part of Italy and wage war against the Romans. Then you (said he to the king) with all the rest of your power..say into Europe, keeping your army in Greece, ready to set forward as you see fit.\n\nThis his counsel was well received by the king: whereupon one Ariston, an Ephesian, a wise and trustworthy man, was chosen to sail to Carthage to the friends of Hannibal, with private and special tokens by mouth, which they knew were true and not feigned, to show them his purpose. For writing he dared not send, for fear of taking of the messengers. His message only was to be declared upon credence.\n\nBut while Ariston went on his mission and had no good success: the ambassadors of Rome had come to Ephesus to know from Antiochus the cause why he intended such a war against the Romans. Among these ambassadors it was said that P. Scipio, called Africanus, was one. Having knowledge that the king Antiochus was a little before gone against the Pisidians and finding Hannibal there, they divers times resorted to him..And had familiar communication with him, intending only to make him have a good opinion of the Romans and not to mistrust that anything was intended by them against him. Among other communications between the ambassadors and Hannibal, it is remembered that Scipio asked him who he judged to be the most noble captain, to whom Hannibal answered, Alexander of Macedon, for he with a small power overcame so many nations and vanquished so many great armies in battle, traversing so many strange and far-off countries, which passed the power and wit of man's comprehension. Then Scipio asked him who he judged to be the second most noble captain. He answered Pyrrhus, who was the most wise and expert in placing camps, fortifying fortresses with watch and ward, and in gaining the hearts of men to his obedience. In so much that when he waged war in Italy, the Italians were gladder to be under his governance..Being under Roman dominion and power, Scipio, whom I suppose to be the third, replied, \"It is I myself.\" Scipio laughed at this and said, \"What would you have said then, if you had defeated me as I have done?\" Truly, I would have placed myself before both Alexander and Pyrrhus as well. This answer seemed strange and proud to Scipio, leading him to take away Scipio's glory.\n\nDuring the long delay of the Roman legates at Ephesus, nothing else was accomplished except that their frequent meetings and communication with Hannibal increased the king's suspicion and mistrust of him. As a result, he was no longer called to his council.\n\nAgain, Thoas, an Etolian, desiring to have the king and all his power come to Greece without dividing his strength, said to him, \"Sir, the great city Demetrias\".And the majority of all the cities in Greece eagerly await your arrival. Against your army, you will see the entire country assemble on the seashore as soon as they can perceive your navy approaching on the sea. Regarding the division of your ships and power: I cannot allow it in any way. If you intended to do so, Hannibal is least suited, of all men, to have control and governance over it. First, you must consider that Hannibal is a Carthaginian, an outlaw or banished man from his country. His cunning wit will daily devise new strategies, as fortune varies or as it falls into his mind. Again, if it happens that Hannibal loses his navy or his men are defeated, the loss will be no less than if any other captain had lost them. But if it happens that he obtains victory, the honor will wholly belong to Hannibal and not to Antiochus. Furthermore, if fortune serves him well,.that Annibal would utterly subdue the Romans: what will you then think, that he will continue in your subjection, which in his country could not suffer himself to be in any obedience? Nay (said he), he who in his youth had ever coveted in his mind to be Emperor of the whole world, will now in age never be contented, to be under the rule of any other, if he may choose. Therefore my counsel is, that you have no need to make Annibal your captain: But if it pleases you, you may use his company as your friend in your journey, taking his advice in your affairs, as a prudent counselor, & none otherwise.\n\nThis crafty and untrustworthy counselor of Thoas turned the king's mind completely from sending Annibal with any army into Africa; which before was thought most meet and necessary.\n\nAfter this discomfiture, Antiochus, with Annibal and his small number of men left him at the battle, came to the sea.\n\nAfterwards, Antiochus and Annibal, with their small number of men, came to the sea..and took ship, and came to Ephesus, where he remained, thinking himself there to be safe from the Romans. He was persuaded to leave, by many who were about him, glad to please his mind: as many such dissemblers have been and shall be daily about great princes. But only Hannibal advised the king, to prepare for the coming of the Romans, saying that he marveled more that they were not already arrived, rather than their arrival might be looked for. Showing him also that the Romans were as strong and valiant at sea as on land: not doubting but shortly they would strive for the dominion of Asia, and that either he must take from them their empire, or else he should be in danger of losing his kingdom. For he knew their desire was to rule over the whole world, counseling him to look for nothing else at their hands. For in case he did not.He should deceive himself with his vain and false hope. Not long after the beginning of the wars in Greece, L. Cornelius Scipio and C. Lelius were chosen consuls. After this election, P. Scipio Africanus offered the senate that, in exchange for granting his brother, L. Scipio, the country of Greece as his province, he would willingly accompany him on his journey. The senate agreed, also granting him further authority to go to Asia if he thought it expedient. They said they would now prove whether Antiochus had sailed into Asia, where, by the license of King Philip, he had passage through Macedonia and Thrace, to the kingdom of Antiochus.\n\nVarious battles were fought at sea between the Roman navy and Polixenidas, captain of the king's ships; but the Romans always had the victory, with the help of King Eumenes and the Rhodians. At last, it happened that the son of Scipio Africanus was taken prisoner..And brought to Antiochus, who kept him honorably and gently. Trusting in having the friendship of P. Scipio and his help for a peace between the Romans and him, he sent his son home without paying any ransom for him. For when he perceived the Romans approaching so near to him, he thought it better to make peace before the battle than after, trusting to have easier conditions of peace if it were delayed in time. However, when the matter came into communication between the consul and the kings' ambassadors, the conditions of peace were so harsh that Antiochus refused to accept them, despite being persuaded by the letters of P. Scipio the African. As a result, both parties prepared to fight. The battle was cruel, but at the last, King Antiochus was put to fight, and 3,000 of his foot soldiers were killed, 4,000 of his horsemen besides 1,000 and 4,000 who were taken prisoners..With the small loss of the Romans. Then, Antiochus sent his embassadors to the consul for peace. This, at length, was granted to him, through the mediation of P. Scipio Africanus, on the following conditions:\n\nFirst, he should make no more war in Europe. He should leave the possessions of all the cities, lands, and countries on that side of the great mountain, called Taurus. Again, he should pay the Romans fifteen thousand talents in twelve years, and pay three hundred talents to King Eumenes, along with a large quantity of wheat. On these conditions, he would have peace. Provided that Hannibal, the instigator of this war, along with Thoas and various other captains and counselors, could be delivered to him. The king, being at this extreme crisis,.Received the peace under the stated conditions and sought the performance of pledges. The same peace was subsequently confirmed by the Roman Senate.\n\nAnd so, all things having proceeded successfully, Lucius Scipio, the consul, returned to Rome and was received into the city with great honor and triumph. And just as his brother, for his victory in Africa, was named Africanus; so was he, for his conquests in Asia, called Asiaticus, in honor of his succession ever after.\n\nAnnihilus, after the battle began between the Romans and Antiochus, in which he was defeated and fled, mistrusting (as it turned out) that the king of necessity would be driven to make peace, in which he feared the Romans, bearing mortal malice towards him, would demand his delivery: therefore, he immediately fled to Prusias, then king of Bithynia. He had not long remained there when T. Quintius Flaminius was sent from Rome to the king, showing him.The senators believed that he, Annibal, was unfriendly towards them for keeping their great and formidable enemy in his realm. Annibal, who had previously made war against them and was now involved in Antiochus' war with the Romans, was thought to be detrimental to their interests. Prusias, seeking to please the Romans, devised a plan either to kill him or to capture and deliver him to Flaminius. Immediately, the king's and Flaminius' servants surrounded Annibal's house, preventing him from leaving. Annibal, foreseeing the Romans' hatred towards him and the lack of faith in princes, especially Prusias, devised seven ways and entrances into his house. Some were very secret and private. However, the number of armed men was so great..About his house, and the vigilance so strictly kept by the kings' commandment, that wherever he attempted to leave, he saw ambushes of harrying forces of Hannibal. This was the lamentable end of the right wise, noble, and valiant captain Hannibal, in a foreign land, exiled and banished from his native country. Around this time, or not long before, the worthy Roman Scipio Africanus also died. The Romans, after his many benefits to them, showed their ingratitude in a detestable way, for the citizens being his enemies (as no man in authority can escape envy) accused him of the old matter between Pleminius and the Locrenses. In this (they said), being consul, he was corrupted by money and therefore did not administer justice. Again, they accused him of the delivery of his son, a prisoner with Antiochus, without ransom, which they considered very suspicious. For these small reasons, he was called before the Senate..And yet, as if he had been a mean person, put to answer with extremity: without favor, or having any respect to his noble acts done for the common weal. This ingratitude he took so disagreeably, that departing from the court, he went into the countryside, to the town of Lytarne, where he dwelled as long as he lived, exiling himself from Rome forever. And at his death, he commanded his body to be buried there also: that his bones might not rest in an unkind country.\n\nThus were two of the worthiest cities in the world unkind to their noble rulers and captains, and both around the same time. Carthage banished Hannibal, after he was vanquished. Rome exiled Scipio, who had vanquished all her enemies. In which Rome was the more to be blamed for ingratitude.\n\n[FINIS.]\n\nLondini.\n\nPrinted in the house of Thomas Berthelet, king's printer.\n\nANNO VERBI INCARNATI. MDXLIV.\n\nWith privilege to print alone.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The Book for a Justice of Peace, never so well and diligently compiled.\nPrinted in London at the houses of William Middleton.\nThis Book of the Justice of Peace is amended at this printing, as indicated in the year of statutes and the chapters of the same. Furthermore, many statutes, which in various cases charge the lay justices of Peace, have been added, as they were never before printed in the said book. One reason is that many of them have been enacted since the time that the same book was first compiled, which was a very good act. For there is nothing belonging to a Justice of the Peace to do, concerning the processes of their sessions, but to make warrants, supervisions, enditements of high treason, petty treason, felonies, and appeals in every county. It is the Statute thereof. Anno primo Edwardi tertii, statuto secundo, Capitulo decimosexto..Good men shall be assigned in every shire to keep the peace. At the time of the assignments, mention shall be made that those endebted or taken by the keepers of the peace shall not be bailed out by sheriffs or any other ministers, if they are not bailworthy by law. Anno quarto Edwardi tertii Capitulo secundo.\n\nTwo or three of the most substantial men of the Shire shall be assigned keepers of the peace by the king's commission, and they, along with others learned in the law, shall hear and determine felonies and trespasses committed and done against the Peace, and do reasonable punishment according to law and reason Anno decimo octavo Edwardi tertii cap. 2.\n\nJustices of the peace shall hold their sessions at least twice a year, that is, at the feast of the Annunciation of our lady, St. Margaret, St. Michael, and St. Nicholas, and more often, as shall be thought requisite by the discretion of the said justices..In every county, a lord and three or four sustenances of the shire, along with some learned in the law, shall be assigned for the preservation of the peace. They have the power to inquire into misdoers, rioters, and other outlaws, and to pursue, arrest, take, and chastise them after their transgressions, and to imprison and duly punish them according to the law and custom of the realm. They are also responsible for inquiring into those who wander about and refuse to labor as they once did, and for taking and arresting all those whom they find culpable by testimony or suspicion, committing them to prison, and requiring surety for the good behavior of those who are suspected but not of good fame before they are released from prison. Additionally, they may hear and determine all felonies and trespasses committed within the same county. Anno. 34. Edward III. Capitulo primo..In every commission of the peace throughout the realm, two men of law from the same county shall be assigned to go and proceed to the delivery of thieves and felons, as often as they deem it expedient, according to the statute thereof being an Act of Parliament, 17 Henry VIII, cap. 13.\n\nIn every commission, there shall be but six justices assigned with the justices of assize. These six justices shall hold their sessions at least every quarter of the year, and within three days if necessary, on pain of punishment according to the King's council at the suit of any complainant. They shall inquire of mayors, stewards, constables, and gaolers if they have made due execution of the statute for servants, laborers, and beggars, and shall punish the punishable by the penalty of C.s., and those found not punishable by the same penalty shall be punished at their discretion. Each of the said justices shall take two shillings..In every county, eight justices of the peace shall be assigned, and their estates doubled, and one part delivered together with the number of the days of their sessions to the sheriffs, to enable the sheriffs to know to whom to pay wages. The statute is Anno. 14. R. 2. Cap. 11.\n\nNo person shall be assigned as justice of the peace in any county within the realm of England, except he has lands or tenements to the value of \u00a320. (12. R. 2. Ca. 10.).If anyone is appointed Justice of the Peace in any county who does not have lands and tenements to the value stated in the commission, and does not notify the chancellor of England within one month after becoming aware of the commission, or if he sits in sessions, or issues any warrant or writ, by virtue of the commission, he shall forfeit 20 pounds. The king shall have one moiety of this penalty, and the person suing for the king, the other half, and shall have a writ of debt action to demand the penalty according to common law. Proved that this does not extend to such cities and boroughs that are incorporated by themselves, nor to cities, towns, and boroughs that have Peace Justice by commission or grant from the king or his progenitors..Provided: If there aren't sufficient men, having lands and tenements to the value specified, learned in the law and good governance, within such counties, other learned men in the law shall be made Justices of the Peace. By the discretion of the Chancellor of England, for the time being, though they have no lands to such value. Anno 18 Henrici 6, cap. 11.\n\nJustices of peace shall be sworn, duly and without favor, to keep and put in execution all the statutes and ordinances touching their offices. Anno 13 R. 2, cap. 7.\n\nForcible entry. If any man enters into lands and tenements said Justices, to arrest misdoers, on pain of imprisonment and to make fine to the king. And the same law and reason is for entries into benefices and offices of the church. The statutes are. Anno 15 R. 2, cap. 2.\n\nIt is agreed that the statute of Anno decimo quinto Ry. 2. of forcible entry, The Statute of forcible entry shall be held in all points..And because the said Statute does not extend to entries into tenements in peaceful manner, and if those who entered by force are vacated and gone before the Justices of the Peace come, it is agreed that if any make such forcible entry into lands or tenements, or keep them forcibly, that after complaint made to the Justices of peace they and every one of them have power to inquire thereof in convenient place by their discretion, at the costs of the parties injured, and the persons who made such forcible entries: shall be presented or ejected. And the said Justices of peace shall make their warrants and precepts, directed to the sheriff of the same shire. &c. to bring before them sufficient and impartial persons who dwell nearest to the said tenements, to inquire about such entries. And every one who shall be empanelled before the said Justices, shall have lands and tenements to the value of 40s. per year above the charges..The sheriff shall return issues on every one of them on the first day of the return of the writ, 11 shillings; the second day, 40 shillings; the third day, 3 pounds; and every day after, double. And if the sheriff or bailiff, having return of the king's writ, are slack and make not execution of the said writs, he shall lose for every default 20 pounds and pay a fine to the king. And justices of the peace, as well as justices of assize, have power to hear and determine such defaults and negligences of the said sheriffs and bailiffs, both by bill at the suit of the party, as by indictment taken for the king only. And if the sheriff or bailiff is duly cited in this matter by indictment or bill, he who will sue for himself, and the king shall have half of the forfeiture of 20 pounds with his costs and expenses. Such process shall be made against them as in an action of Trespass with force. An Act of 8 Henry VI, Cap. 9.\n\nAssembly of Roytius..Where any riot, rout or assembly of people is held against the law, two or three of the justices of the peace, and the sheriff or under-sheriff shall take such power of the shire as shall be necessary to arrest them. The same justices, sheriff, and under-sheriff shall have the power to record the matter as they find it, and the persons being wrongdoers shall pay \u00a35 to the king, as often as they shall fail. Justices of the peace in every shire, in two of their sessions held between Easter and Michaelmas, shall make proclamation by their discretion, after the death of victuals, how much a mason, a carpenter, a tailor, and other craftsmen, workmen, and laborers shall take by the day, with meat and drink, or without meat and drink, between the two sessions aforesaid. And that every man obey these proclamations, from time to time, as a thing made by statute.. And all vitaylers shalbe take theyr wynnynge after the discrecion and limit\u2223tacyon of the sayd iustices of ye peace on payne to be greuously punysshed after the discrecion of the sayd iustyces of peace where no payne a force tyme hath ben limitted on the sayd vitay\u00a6lers. Anno. 13. R. 2. Capi. 8.\nFugitiue laborce.Justices of the peace have the power to send their writs for fugitive laborers to each sheriff of this realm of England, and to make such process as the statute requires, to bring them before us, the sovereign lord the king and to the parties, for answering to the contempts and trespasses done contrary to the ordinance and statutes in that behalf. Justices are given similar power to send to any sheriff for thieves exempted under the great seal, and they are to be sent to every shire of the realm of England to proclaim them in full county. After this proclamation is made, the sheriff shall cause the same exemplification, directed to him, to be delivered to the justices of the peace or to one of them, to remain with the same justices, for the better putting into execution the Statutes and ordinance..And that justices of peace in every county named in the Quorum be present within the same county, except lords named in the commission and also except justices of the peace of one side and of the other, the chief baron of the Exchequer, sergeants at law, and the king's attorney, for the time that they shall be attending and occupied in the king's courts or otherwise engaged in the king's service, and shall hold their sessions four times in the year, that is to say, in the first week after the feast of St. Michael, the first week after Epiphany, the first week after Easter (clausum), and the first week after St. Thomas's day, and if necessary require. And justices of the peace have the power to examine all laborers, artificers, and servants, by their oaths of things done contrary to the ordinance & Statutes, and to punish them thereupon, as well as upon indictment. An. 2. H. 5. cap. 4. and an. 34. Edward III. cap. 10..Pleas, suits, and processes commenced before Justices of the peace shall not be discontinued by new commissions of peace made to other Justices, but those pleas and processes shall stand in their strength. And the Justices in the same new commissions, after they have the records of the said pleas & processes before them, shall have power & authority to continue the said pleas and processes, and the same and all other depending to hear & finally determine, in like manner as the other Justices might & ought to have done if no new commissions had been made. An. 11. H. 6. ca. 6\n\nJustices of peace have power to enquire, hear and determine, in case if men of ways come into the Shires of Hereford, Shrewsbury, Gloucester, and other adjoining Shires, and take men with them, and keep them in Wales in the Mountains, until they have paid ce2. Anno. 2. Henrici. 5. ca. 5\n\nBrief per Justiciarios pacis.\nHenry &c. Canstabulariiis ac ballivis de B..in the COMMONS and of each of their health. When, in the statute in parliament of Edward III, a murderer or felon is indicted or appealed for in one COMMON, the Justices are to attend and bring this kind of murder or felony to trial and end in the COMMON where the person indicted or appealed for was, and they have the power to issue and send their writs through all the COMMONS of England, wherever it is necessary, to take and send the person named in the prescribed form, as the statute more fully contains: and since John W. recently appeared before our Justices in the COMMON of Devon, concerning various murders and felonies indicted against him, and was assigned by us, or others on your behalf, for keeping the peace in the COMMON, it is necessary that you or your deputies take and send the persons named in the prescribed form from there..predictor captor, and the one detained by you, let him bring the accused before you, through an agreement between you and the predictor, so that the same body of the aforementioned I. custod of our Gaol in our castle of E. commits the predictor, whether by delay or leading, he remains in your prison under safe custody, until the same I. is brought before the Justiciar predictum regarding the murderer and felon predictor, according to the custom of our English realm. This must not be omitted by any of you, or by one of you, under the impending peril. I, I. S., one of our Justices, before the aforementioned Justice in the transcript of St. Mary's. Anno regni regis Henrici septimi. 20.\n\nM. N. Miles and his associates, the Justices, of the aforementioned Rap C..All prisoners in the aforementioned jail, one with their attendants and other minor prisoners who touched the aforementioned things or the persons, victims, or places from which the indicted, appellated, or arrested ones were taken, were present, both within and without, twenty-four free and lawful men and women who could better know the truth of the matter, and who did not bind the aforementioned prisoners with any hindrance, one with four men and the appointed person of the village and their associates; to do these things on the part of the then lord king there: Publicly proclaim that they (as it was just) pursue. You shall also know it, O all you Justices, Coroners, seneschals, lords, and magnates, bailiffs, and let it be done what pertains to the offices of your ministers then in your own persons, and let what pertains to your office in this matter be done..You shall enquire of heretics and Lollards, heretics and Lollards, and those who hold erroneous opinions, teach and preach the same contrary to the faith and laws of the Church, or keep any schools thereof, to the hurt and prejudice of the faith. You shall inform us of their names and opinions, and how long they have continued in them. See statute. An, 2. H. 5. Cap. 7,\n\nTwo justices of peace of the shire, Herysye. Where it shall happen that any person or persons are accused, presented, or indicted of heresy, may, in default of the ordinary, let such person or persons bail, by four..suficients securities, bound by obligation or recognition, to appear before the ordinaries at the specified days, times, and places, as limited in the same bonds by the two justices, except the ordinaries can and do declare to the king's highness and his council a reasonable cause why the accused or presented persons for heresy should not be prevented from bailing. Anno 25 H. 8. Cap. 14.\n\nAlso, you shall inquire of all those who have kept it for 13 years that fees should no longer be kept in churchyards.\n\nCounterfeiting of coin. You shall inquire of those who counterfeit and of those who clip, wash, file, or falsify the money of this realm. And this seems to be high treason, as stated in Cap. 6 et. 7.\n\nMoreover, it was ordained in the third year of the said king that galyows and all Scottish money should be valued in halfpence..Whereof the peace in every shore of this Realm, have power to inquire about, to hear and determine the same. Also, concerning that servant, who is to be called his sovereign, as wife her husband, servant his master, or any, under whose obedience he is: the reason is, the master has more trust in him than in a stranger. (Refer to the statute.) Anno quinto Edwardi tertii Cap secundo.\n\nAlso, regarding such as claim their sovereignty is suffered to roam and go within this realm by the king's consent and to prosecute thereon by Capias only for poisoning, is adjudged and deemed as high treason by act of parliament made. Anno secundo Henrici. 8. Capi. 9.\n\nYou shall inquire, Poisoning. If any man be slain or murdered by day, whether the murderer is taken by the township, where the murder was done, for if he is not, the township shall be pardoned. Anno 3. H. 7. Copi. 1..You shall inquire of all those who deliver bills into any man's house, threateningly burning a man's house, in which bills is contained that if the same person does not bring a certain sum of money or pay it 8 Henry 6, Cap. 6.\n\nInquire of all manner of felons because some are more heinous than others, such as murder and manslaughter. Murder is properly where a man, with malice prepensed, lies in wait to kill a man, and according to that malicious intent and purpose, he kills him so that the slain man makes no defense against him. If he does, it is manslaughter and not murder. The offense of this murder is more heinous, 13 Henry 2, Cap. 1.\n\nManslaughter is, by chance, where two men or more meet, and by chance they come to an affray, so that one of them kills another. It is but felony in him who committed it, and therefore if anyone is defective in this way, make your presentment accordingly. ut s.\n\nInquire of rape, rape..Rape is where a man ravishes or takes a man's wife, widow, or maid against her will, and has intercourse with her against her will; although she may consent afterwards, it is felony, and without the king's charter mentioning rape, it avails him nothing. The statute concerning it is Westminster ii. Cap. 34.\n\nThere are also felons, called Robbers. Their robbery is where a man lies in wait by the king's highways, ditches, or in any other secret places, where people come forth by, and robs them, although he takes away, but the value is of a penny or less, it is felony, for the audacity of the deed and its impact.\n\nTheft is where a thief steals a man's goods in his chamber or in his close, Theft or any other place if the value is over 12d, it is felony, and if it is not passing the value of 12p..It is but petty larceny or bribery for which he shall not die, but make a fine to the king, but if it can be found at dinner times that he has taken goods of that value, and more, then he shall die therefore. Also, if there is any burglar who maliciously burns his neighbor's house by day or by night, it is felony. Also of them that break houses by night to the intent to rob, though they take nothing away, it is burglary, which in itself is felony, because the law gives it the color to break a man's house by night.\n\nClerks convicted. Clerks convicted of petty treason, wilful murder or robberies done by or near the high way. &c. shall make no purgation, except they do find it sufficient securities, every of them having lands, or other hereditaments of charter hold of entail to the yearly value of \u00a360 or els be worth \u00a3200 in \u00a320, and him selfe in \u00a340..by recognition before two justices of the peace, within the same shire, where such offenses were committed, of whom one shall be of the quorum, such a conveyance shall be of good abiding, which justices shall certify every such recognition into the King's bench within four months next after the taking of it, upon pain of CS for every default. Anno 23 H 8 C 1.\n\nAlso, if any gaoler, sheriff, or other person who has the keeping of any gaol, by great duress of imprisonment and by pain make any prisoner that he has in his charge become an appealer against his will, and thereof is attended before the King's justices, he shall have judgment of life and limb. Anno 14 E 3 Cap. 10.\n\nJustices of the peace shall not imprison men, but in the common gaol, saving to all them that have gaols, making and maintaining of gaols. Their liberty. An. 5 Henrici quarti Capitulo 10.\n\nThe justices of the peace, or the most part of them in every of the shires of Essex..Suffolk, Dorset, Sussex, Surrey, Northampton, Gloucester. Bedford, Buckingham, Huntingdon, Wales, Kent, Warwickshire, Staffordshire, Oxfordshire. Barkes. Leicester, Rutland, Lincolnshire, Hertford, Northamptonshire, Salisbury. Norfolk, and Cornwall, and Derby. Within one year after the end of this parliament, these shires, in the limits of their commissions, shall appoint the towns and places for a common jail newly to be made. Wherever they be justices, they shall have the power to call before them the high constables, tythingmen, or borrowers of every hundred, lathe or wapentake, and in their presence, by their consent, or of the most part of them, shall agree upon certain sufficient sums of money by their discretion for the making of a new jail in the shire where they are justices, and for the same purpose to tax every person residing within the same shire, whether within liberties or without, who have lands, tenements, rents, or annuities of freehold worth yearly \u00a340 or being worth in movable goods, \u00a320..To such persons as they think convenient, and upon that to assign such number of collectors for levying their payment, as shall seem best by their discretions. These collectors shall have power to distrain every person as shall be set or taxed by the said Justices of the Peace. And if the party refuses to pay within ten days next after such distress, the collectors may sell the distress by the appraisement of four honest persons for the payment thereof. And the said Justices of the Peace within their limits have authority to appoint two honest persons to supervise and produce that the said jails be sure and substantially made, to whose hands the collectors shall pay the money by them collected from the king's subjects, by the appointment of the said Justices of the Peace, or six of them. And as well every collector as the two..Surveys, their heirs, executors, and administrators shall make a true account to the said Justices of Peace when required, and if they refuse to do so or to pay or employ the money as limited, the said Justices of Peace have power to commit them to ward, if the parties are present, and if they are absent, to make out their attachments under their seals to the king. And upon appearance of every such person attached, the said Justices or six of them have authority to commit them to prison, there to remain without bail or mainprise until they have truly accounted and paid all such sums of money that came into their hands by authority of this act. The overplus of the money not spent on the isles is to be employed in alms to the prisoners committed to the said isles, by the discretions of the said Justices, or the majority of them, as long as it will last..Provided that this act charges not persons within cities, towns, or boroughs corporate, who have come Ileys for Felons taken in the same, and Justices of peace for delivery of such felons. And Justices of peace in every shire named may limit to every collector and person for levying of the money tarred, and supervising of the making of the said ileys, reasonable somes for their labors. Anno. 23. H. 8. Cap. 2.\n\nAlso, if there be any person that uses to multiply either with gold or silver, or employ the craft of multiplying, and if any the same do, that he incurs the pain of felony in this case, Anno. 5. H. 4. Cap. 4.\n\nAlso of them that cut out the tongues, or put out the eyes of any of the king's liege people, proving and finding that such deed was done of malice prepensed, they shall incur the pain of felony.\n\nAlso of soldiers, men at arms, or others, leaving their Captain in the king's service..And if a soldier departs without his captain's license in the course of the war, he shall be punished as a felon according to the statute made in the 8th year of Henry VI, last session.\n\nAnd if any one who is not a captain, retained to serve the king at sea or beyond the sea, departs from the king's service without his captain's license, such departing person, if taken, is to be deemed and adjudged felony, and he who so offends shall not have the benefit of his clergy. And justices of the peace where such offenders are taken have power to equire, hear, and determine this offense, and it is to be tried in the same shire. In the 7th year of Henry VII, Cap. 1.\n\nAnother like statute was made. In the 3rd year of Henry VIII, Cap. 5.\n\nAccessories to felons. There are various manners of accessories and require various presentments..One accessory is where a man receives a felon, knowing him to have committed a felony, comforts and abets, procures and harbors, but if he bids him steal a horse, he is prosecuted. Also, if after such felonies or robberies, if there is any fresh suit made according to the Statute of Winchester, the Statute provides that if the party robbed goes to the next township adjoining and makes relation of the robbery there, they of those townships shall make fresh suit from town to town, and from county to county, to take the felons and bring them to the next goal. If the townships, after the relation made to them, will not make fresh suit, then the party so robbed shall answer them and that within forty days after the felony was done. Anno 18 Edward III. Cap. 11.\n\nNo brush to grow by highways..Also, men should not be suddenly taken by such robbers. This is ordered by the same statute of Winchester, that no brush grow two hundred feet on either side of the way, and if the Lord will not allow the country folk to cut down the shrubs, if any person is robbed, the Lord shall answer to the party robbed, and if there is murder, then the Lord shall be summoned to the king's will, and the country shall cut down the shrubs according to the same statute of Winchester.\n\nAnnoyances of bridges.\nJustices of peace in every shire, franchise or borrow, or .iiii.If at least one of them, of whom one is to be part of the Quorum, has the power to inquire, hear, and determine in general sessions of peace regarding all annoyances caused by bridges broken in high ways, and to initiate proceedings and impose penalties against those who should repair them, as justices of the King's bench do, or as seems necessary for the swift repair of such bridges. Anno 22. H. 8. cap. 5.\n\nHostelries of felons: If any person keeps a hostelry in suburbs, market towns, and harbors any person without his sworn answer for him, the statute is of Winchester.\n\nEscapes of felons: If any sheriff, gaoler, or any other person knowingly allows any felon to escape, it is felony. Likewise, if any bailiff, constable, sheriff, or any other person has taken any man for suspicion of felony and lets him go, instead of bringing him to the next goal..But if a watchman takes any such person, he may inquire about his good name and fame, and if he finds him of good name and fame, he may let him go. If a felon escapes from the keeping of any gaoler against his will, it is finable; the fine is 5s. And if any person conducts, and in the prison of the ordinary, escapes from the prison, the fine is \u00a31 &c.\nAlso of all manner of extortion done, if the sheriff, escheator, or constable take anything for executing their offices, if the sheriff takes any man by capias, the fee is two shillings and 4 pence, if he takes any more, it is extortion. &c.\nExecution of ordinaries.& Also of all extortions done by ordinaryes for taking excessively for proving of testamentes, for he should take but 2s. 6d. or 5s., and whether he draws the king's people into the spiritual courts for causes that should be determined in the king's courts, the statute thereof is. Anno. 13 Ed. 3 Cap. 4..And where the testator's goods do not amount to more than 6s. for the probate of the will. And when the testator's goods do amount to more than the value of 6s. and do not exceed the value of 11li., only three shillings and sixpence should be taken for the probate, registration, and writing of such a will. And where no goods amount to more than 20s., but only five shillings are to be taken in accordance with the statute. Anno 12. H. 8. Cap. 5.\n\nAlso of those who take extortion with false promises to allow him to dwell in the country in peace.\n\nAlso, if coroners take anything for executing their office, the statute prohibits two shillings entry. Westm. 2. Cap. 10. But the statute of Henry IV gives him a mark for his labor.\n\nAlso, if any person has entered another's freehold with force, he keeps 15 R. 2 Cap. 6. Ryottes..All rotes (i.e., those who arm themselves against the king's peace, instilling fear in his people, even if they don't attack anyone. Those lying in wait to ambush the king's people in highways, though they may not strike anyone, are also punishable. And if they do attack, present your indictment accordingly.\n\nRegarding those who accompany themselves in any livery, such as bonnets, hats, jackets, or any other similar attire, and each of them sworn to maintain quarrels and ally with others. The statute pertaining to this is Anno. 1. R. 2. Cap. 6.\n\nAdditionally, all vagabonds who sleep during the day and are awake at night, frequenting taverns, having no fixed residence, and whose origin or intentions are unknown to anyone..You shall inquire of those who come in disorderly array, for it is a provocation to disturb the peace, and therefore it is not lawful for any to ride or go in any place, except for the king's ministers in doing and executing their offices. The statute is Anno. 2. Ed. 3. Cap. 3.\n\nAnd by the same statute, such persons, disorderly arrayed, shall not come before the king's justices in doing their offices.\n\nUnlawful weapons.\n\nYou shall inquire of all those who bear lanterns riding or going within the land, for that is prohibited by the statute made Anno. 20. R. 2. Cap. 1.\n\nConstables for executing their offices.\n\nYou shall inquire if the constables have done and executed their offices on those who bear weapons against the law, for the statute of Richard (Anno. 20. Ca. 6)..No laborer or servant of husbandry, artificer, or victualer shall wear any badge, dagger, or sword, unless it be in time of war for the defense of the Realm of England. Sheriffs, mayors, bailiffs, and constables have the power, according to this statute, to seize such badges and keep and present them before the justices of the peace at sessions, and to present the names of those who bear them.\n\nAlso, according to the same statute, no laborer or servant of an artificer shall play at tennis, cages, foreball, and the like. But they may have bows and arrows, and use them on holy days. The statute of Henry IV confirms this statute, and wills that the mayors, bailiffs, and constables have the power to arrest such men and imprison them for six days. If the mayors and bailiffs fail to execute this, they shall forfeit 20s for every time they fail..and the constable to forfeit 6s. and 8d. An. 20 H. 4. Cap. iiii.\nAlso of all those who have made any rescue against the sheriff, bailiff, or any other officer in executing any warrants. &c.\nAlso you shall inquire, if there be any man, of what condition that he be of, laborers free or bond, mighty in body, and within the age of 40 years, not having wherewith to live, neither by course of merchandise, nor using any handicraft, nor has land, whereon he may occupy himself with tilting, and is required to serve, and refuses contrary to the law, the law will, that the Bailiff and Constable, and such as have the rule, have authority and power to put them in ward, there to abide till they will be justified and ordered by the law. The statute thereof is An. 23 Edward III Cap. 1 & Anno. 34 Edward III Cap. 11..If a laborer departs from one hundred to another, or from one wapentake to another, under the guise of pilgrimage, without a letter patent under the King's seal, proving that he departs lawfully and goes upon pilgrimage, the statute is as follows: Anno. 12. Ri. 3. Ca. 3. No man is to keep or harbor such vagabonds overnight, except if he is sick, according to the same year.\n\nAdditionally, no able-bodied person is to beg, except those who have a special license from the King, except men of Religion, and those who have testimonials of their Ordinaries, and those who do this as stated in 21. R. 2. Capi. 6..Also, those impotent beggars shall remain in the cities and towns where they dwelled, and not go begging outside of them. If the cities and towns cannot or will not support them, then they shall go to some other cities and towns within the hundred or wapentake, or the town where they were before. The statute is above (upon) that..Justices of Peace in all and singular the shires of England, shall, as often as necessary, divide themselves within the limits of their commissions, and make diligent search and inquiry, of all aged, poor, and impotent persons, compelled by necessity to live by alms. And after such search is made, they shall enable those of the said impotent persons whom they deem fit to live from the charity and alms of the people, and command the said aged and impotent persons by them enabled, that none of them beg without the limits appointed to them, and shall register and write the names in a bill or roll indented, of every such aged and impotent person, one part to remain with themselves, and the other in the keeping of the Custos. (Justices of Peace are bound to do concerning aged, poor, impotent persons, and strong beggars).I refer them to the statute in that case provided. Anno 32. H. 8. Cap. 12.\nSoldiers who say they were taken out of the realm and imprisoned there shall bring letter testimony from the captains where they were staying, or from the mayors or bailiffs where they arrived. The same mayors and bailiffs shall inquire with whom they have dwelt, and as to the place of their dwelling in England.\nSoldiers also are forbidden to give alms to any person able to serve, under the pain of imprisonment. The statute is Anno 23. Edward III. Cap. 7.\nNo man is to set his son to a craft unless he may expend 20 shillings by the year. He should have a writing under the seal of two justices of the peace, to the mayor, bailiff, or wardene of the craft, certifying that he may so expend..And no man take anything to the contrary, under the pain of a hundred shillings forfeit, to the king. He who sues shall have the one half and the king the other half, and also the conveyance to be void, and the statute thereof 17 Hen. 4. Cap. 17.\n\nInquire whether every town has the Statute against threshers 17 Hen. 4. Cap. 17.\n\nNo man shall take for thrashing of oats and beans. 25 Ed. 3. Cap. 2.\n\nAlso, the law will provide for servants in harvest. If any man needs a servant, and pays wages according to the statute, which shall have the bailiff of husbandry, shall have: iv. d. and vesture price 5s. with measurer 13s., and vesture price four s., with meat and drink, a common servant of husbandry 15s., and vesture price 3s., four pens with meat and drink, a woman 10s., and vesture price 4s., a child of the age of fourteen..You are instructed to remove meaningless or unreadable content, introductions, logistics information, and modern editor additions, and to correct OCR errors while maintaining faithfulness to the original content. Based on the given input, the following is the cleaned text:\n\nAny person refusing to serve or labor according to the premises, the Justices of Peace have power to commit them to ward until they have given assurance to serve, by inquiry as well as examination. Statute. Anno. 23. H. 6. Cap. 13.\n\nAlso, any artisan, laborer, or servant refusing to serve according to the statute made in the 7th year of King Henry VIII, which forbids a bailiff of husbandry from taking more than 26 shillings 8 pence for wages by the year, and 5 shillings for clothing with meat and drink. No chief person, such as a carter or chief shepherd, above 20 shillings by the year, and 5 shillings for clothing with meat and drink. No common servant of husbandry above 16 shillings 8 pence by the year, and 4 shillings for clothing with meat and drink. No woman servant above 10 shillings by the year, and 4 shillings for clothing with meat and drink. No child under the age of fourteen..Here are the wages for various artisans and laborers:\n\nA free mason, a master carpenter, rough mason, bricklayer, a master rigger, plasterer, glazier, harvester, nor jointer:\nFrom Easter to Michaelmas, each of them should receive six pence a day without food and drink, and eight pence with food and drink.\nFrom Michaelmas to Easter, each of them should receive five pence a day without food and drink, and three pence with food and drink.\n\nThe wages for shipwrights from Candlemas to St. Michael the Archangel's feast day are to be seven shillings and sixpence with food and drink, and five shillings without food and drink.\n\nA ship carpenter, called an hewer by the day, should receive three pence with food and drink, and six pence without food and drink.\n\nAn able clencher by the day should receive three pence with food and drink, and five pence without food and drink..A holder by the day: 2 pens with meat and drink, and without meat and drink: 3 p. A master talker by the day: 4 pens with meat and drink, and without meat and drink: 5 pens. Another mean kalker by the day: 3 p. with meat and drink, and without meat and drink: 5 pens. A calker laboring by the day: with meat and drink, and without meat and drink: 4 p. A shipwright master by the day: 6 d. without meat and drink. An hewer by the day: 3 p. with meat and drink, and without meat and drink: 5 p. An able cleaner by the day: 2 d. ob. with meat and drink, and without meat and drink: 4 ob. A holder by the day: 1 d. ob. with meat and drink, and without meat and drink: cure d. A master kalker by the day: 3 pes with meat and drink, and without meat and drink: 5 pes. Another mean calker by the day: 2 pens ob..With meat and drink, and no named laborer or officer other than those mentioned, shall take from Easter till Michaelmas for every day that he labors, except during the harvest season four pens without meat and drink, and three-halfpens with meat and drink. And from Michaelmas till Easter three pens without meat and drink, and three-and-a-half pens with meat and drink. And in the same harvest time, every mower shall take by the day four pens with meat and drink, and six pens without meat or drink. A reaper and a cartor every one of them three pens by the day with meat and drink, and five pens without meat and drink. A woman laborer and other laborers every one of them two pens a day with meat and drink, and four pens without..And no artificer or laborer, working but half a day, shall take wages for the full day, nor anything for the holy day. If any bailiff of husbandry, cartman, shepherd, common servant, woman servant, or child servant, above specified, is not retained in any service or work, refuses to serve or work according to the aforementioned ordinance, then the said person shall be committed to ward by the Constable or other head officer within the city town or village where the party refusing is, at the complaint of him who will receive such a servant there to remain until he has found surety to serve according to the said ordinance. And if any artificer or laborer, not retained after the rate of his estate, or takes more or greater wages than is before limited to him, or takes any wages for the holy day where he works but half the day, then he shall forfeit for every default twenty shillings..And he is to be conducted for every such default before the Justices of the Peace in their sessions, according to common law, or by examination of the Justices in the same sessions, or of two Justices of the peace outside the sessions, in any place within the shire, where such defaults shall be made. The same forfeiture of 20 shillings to be levied on their lands, goods, and chattels for such offenses. And every artisan and laborer must be at work between the midst of March and the midst of September, before 5 of the clock in the morning. He shall have but half an hour at his breakfast and an hour and a half at his dinner, at such time as he has season to him appointed for sleeping..And at such times when he has no appointed season for sleep, he shall have only an hour at dinner and half an hour for his noon meal, and he shall not depart from his work during that season before seven or eight in the evening. And if he offends in any of the said articles, his fault is to be noted by him or his deputy, who shall pay his wages according to the time he has offended. From the midst of September to the midst of March, every artisan and laborer must be at work at the spring of the day and shall not depart before night. And that the said artisans and laborers shall not sleep during the day, but only from the midst of May to the midst of August. And if any artisan or laborer makes or causes any assembly or disturbance, or hurts any person assigned to control them, he shall then have imprisonment for a year, without the right of artisans..No laborer shall be retained by the week, nor shall a laborer, carpenter, tyler, plasterer, dauber, or house coverer take wages for holy days or for any ferial, except for half a day, upon pain of forfeiture to the king 20s. and the statute is 4. H. 4. Cap. 13\n\nNo laborer making hay shall take but a penny for the day, and the mower 5d for the acre, or 5 pence for his journey, without meat and drink, and the statute is Anno. 25. Ed. 3. Cap. 1\n\nNo laborer reaping in the first week of August shall take but 2d a day, wages in harvest. The second day 3d, and such men shall bring their instruments into market towns, to be hired, and the statute thereof is An. 25. Ed. 3. Cap. 1..Tanners: If a tanner practices the craft of cordwainer, or a cordwainer practices the craft of a tanner, or they excessively sell their wares, refer to the statute. An. 13. R. 2. Chapter twentieth.\nJustices of peace in every shire, under 24 Henry VIII, Cap. 1.\n\nInquire of all smiths who make arrowheads or quarrel heads, if they are well steled and brased, Arrowhead makers. And each of them have a mark and token who made them, on pain of forfeiting the same heads and quarrels to the king, and shall also be imprisoned and make a fine at the king's will. An. 7. H. 4. Cap. 7.\n\nInquire of all clothmakers that they make good and sound cloth without curl or cockle, and that it keeps bread in accordance.\nInquire of your victualers that they sell wholesome victuals. Victualers..For a man's body, and not corrupt: and if they sell for excessive price, the statute will require them reasonable wages, taking into account the distance from the place where they fetch it. The statute is An. 23, Ed. 3. Cap. 6.\n\nAlso, by the statute of Richard, butchers shall have reasonable wages: Butchers by statute. And if they have the contrary, they shall be punished by the discretion of the Justices of the Peace. Also, if any brewer or baker behave contrary to the statute, called Assisa panis et servicium. Also, of Mayors, Bailiffs, sheriffs of townships, if they have put and done their offices of sitting on the assessment of bread and ale. &c.\n\nAlso, no hosteler shall bake within his own horse bread, Hostelers nor he shall take nothing for litter, and shall have to his wage an ob. for every bushel of oats, over the price in the markets Anno. 12. R. 2. Cap. 8. And that is confirmed by the statute made An. 4. H. 4. Cap. 24..Whoever bakes his bread within him shall yield treble the value of the bread so made in his hostelry, and he shall forfeit the quadrell of the gain that he has over the halfpenny in the bushel of Ootes. Also, you shall inquire of all forstalers. Forstalers are those who, when any victual or corn comes to the market, lie in wait and buy it, intending to make the victual or corn in the market dearer, to the harm and prejudice of the King's people. This victual and corn that is forstalled is forfeited to the king: 15 Henry III, Cap. 3. Also, if there be any who buy or sell more wool to the sack than 26 stones, Sacks of wool and more to the 14 Edward III, Cap. ult. Regrators. Also, you shall inquire of all regulators..A receiver is he who, when provisions or corn are brought to the market, buys it at his own price, and sells it again in the market at a higher price, to the harm and prejudice of the people. Such received goods are forfeit, and if he has sold them, their value is forfeit. Also, inquire if any man buys or sells by the measure of an unlawful gallon, pint, pot, or quart, or any other measure, unless it is sealed according to the standard of the Exchequer. Those found guilty in this matter shall be committed to the sheriffs, who shall retain them in prison until they have paid a fine to the King. The statute is Anno. 8. H. 6. Cap. 5.\n\nAlso concerning those who buy by the bushel, peck, or gallon, pot, or quart, or any other measure, unless it is sealed according to the standard of the Exchequer: and such as are found guilty in this matter shall be committed to the sheriffs, who shall retain them in prison until they have paid a fine to the King. The statute is An. 14. Ed. 3. Capi. 12..Also inquire if every city and town in the realm of England have a common balance with common weights sealed according to the standard of the Exchequer, in the keeping of the Mayor or constable of the same, with which balance and common weights all the inhabitants of the same city or borough or town may freely weigh without anything paying, and that they thus have on pain of forfeiting every city 10 pounds, every borough a C. [pound], and every town where a constable is [is]. Anno octavus.\n\nAlso concerning those who use double measures, Measures which are to buy be great and to sell by a small, in discord with the King's people, for it is ordained that one weight, one measure, and one yard be uniform throughout the land. And he who transgresses against this ordinance shall have a year's imprisonment, and be ransomed at the king's will. Statutum inde. Anno 27, Edward III, Capitulum 10..Also that no man by the word or by other words like, will packaging or good packing, be exempted upon pain, that is to say, the broker should have imprisonment for half a year, and the buyer pay a fine according to the quantity of the trespass to the king, and the party that finds him shall be fined.\n\nAlso, if watches are kept in every town according to the Winchester statute, the watches shall be kept from Advent to Michaelmas, and every city shall have six men, every borough and port two men, and every other town sergeants in the whole, and they shall watch from sun to sun, and if any stranger comes among them, they have power to arrest him till the morrow, and if they find him of good name and fame, they may let him go. (Refer to the Winchester Statute.)\n\nAlso that every man shall have array according to his degree for the defense of the Realm, and every man between 20 and 15 shall be sworn to have competent arms..And a man of 10 pounds land and goods, an hanger, sale, spear, sword, and horse. A woman and C. shillings of load, a spear, arrows, and sword: A man of 20 pounds land and above two C. shillings of land, bow, arrows, sore and sword, A man under the value of 20 shillings of lands and goods, and gyzermes and other small weapons. And they without the forest, bows and arrows. And they within the forest, bows and pellets\n\nAgainst puru\u2013 Also that no one put you or other men by more corn to the quarter than eight bushels by the border, on pain of imprisonment for a year to the king, and 6 shillings to the party, and that as often as any of them are indicted and the statute thereof is. An. 1. H. 5. Cap. vlt{er}.\n\nAlso of them that summon themselves to be the king's takers or pursuers, Summoning pursuers..Any person without a writ under the king's seal, proving the sum, shall not be the king's taker or pursuer, unless the writing makes mention of what thing he shall take, and whoever does the contrary is a felon, statute Anno. 25. Ed. 3. Cap. 1.\n\nAny taker, being of sheep, pursuing or buying more sheep, before the time of shearing, but as reasonably suffices till the time of shearing, not after that time, but as many sheep shorn as reasonably suffices for the time to come and be present, at the suit of the king or of the party, shall be done by him as of a thief. 25. E. 3. Cap. 15.\n\nAnyone pursuing you surmising that he buys it for the king's use, and afterwards turns it to his own use, is felony, the statute thereof i36. E. 3. Cap. 3.\n\nNo pursuer shall set his price for himself, but the bailiff or constable with 4..Any men with them, shall set the price, and if they do contrary, it is felony. The statute thereof is An. 5. Ed. 3. Cap. 2.\n\nAny pursuer or taker, who takes anything of the sum of 20s. or under, and pays not in hand, the statute wills that he shall lose his office, and pay as much to the party gras comes to the value of the thing so taken, & the statute thereof is An. 2. H. 4. Cap. 14.\n\nOf all those that give livery to any other men than to his man-servants and learned counsel of the one law and of the other. Livery. But by equity of the same, a bailiff s. s., and he who will sue shall have the one half of the forfeiture, the statute thereof is An. octavo Henrici secundi Cap. quarto.\n\nAnyone who hunts or hides in other men's warrants, hounds and takes their conies, feathers or patriches..Any person who does not have lands or tenements worth forty shillings yearly, neither a priest nor other clerk who is not advanced to the value of ten pounds yearly, shall not have or keep fourteen shillings. R. 2. Cap. 13.\n\nAnyone who hunts by night, hides by upward looking, or with visors, or painted traces, or otherwise disguised, with the intent that they would not be known, and if they counsel the said hunting or any person who was with them defectively, it is felony, and if the said hunters confess the truth, it is but trespass against the king and finable. An. 1.1. H. 7. Cap. 7.\n\nAny person who has no park for every month, and no person shall, and every person must pay a fine of nineteen shillings and eight pence. Henr. 11.\n\nAny person or persons, of whatever finding, condition they be, trace dogs with eight pens. Anno. 14. et 15. H. 8. Cap. 10.\n\nAny person who finds any hawk worth thirty-seven shillings, Edward III, Cap. vitimo..To examine the sheriff and his clerks, as well as the Custos Rotulorum, has the power (11 Hen. 7, Cap. 15).\n\nShooting with longbows. Spiritual men, justices, and barons of this land (Anno sexo Henrici octavo, Cap. secundo).\n\nItem, if any person shoots with a crossbow or handgun, or uses his weapon in any other way, they must pay three marks of land yearly, on pain of forfeiture, and ten pounds for each offense, half to the king and half to him who sues, and every king's subject..To the King, except he has lands as above, and accepts makers of crossbows, who can keep them to sell, and shore in them for trial and except those who dwell within 6 miles of the sea coasts or in England. H. 8. Cap. 7.\n\nAlso of all offenses committed or done contrary to the form of the statute concerning shooting with crossbows and handguns, for which the fine is no less than ten pounds to be assessed upon every presentment and conviction, according to the due course of the law. The same fine to be paid and levied only to the king's use. And the Justice of the Peace, upon due examination and proof before him, had or made by his discretion, has the power and authority to send or commit the offender or offenders, to the next Goal, there to remain till the forfeiture shall be truly contented and paid by the said offender..The one moiety of the same penalty to be paid to the king's highness, and the other moiety to the first bringer or conveyor of the said offense to the same Justice of the Peace. Anno 25. H. 8. Cap. 17.\n\nItem, if the Coroner, upon request made to him, comes and inquires upon the view of any person slain, drowned, or otherwise dead by misadventure, he shall diligently perform his office upon the view of every such person or persons, without any reason therefore: the pain to every coroner who fails to endeavor himself to do his office (as aforesaid, or taking anything for the doing of his office) is 40s. An. 1. H. 8. Cap. 7.\n\nItem, no plain cloth, tacked, nor folded,\n\n(Plain cloth).Cloth makers shall put clothes up for sale in the shires of Somercet, Dorset, or Gloucester, but they must be opened for sale on pain of forfeiting them, so that buyers may see and identify them, as is customary in the county of Essex. An. 13. R. 2. Cap. 11.\n\nItem, cloth makers shall not mix lambs wool, fleece, or corke in their clothes on pain of forfeiting 20s for every cloth or half cloth made to the contrary. One may make it from lambs wool alone, without mixing with any other wool. Corke may be used in dyeing on wood wool, and in dyeing all such cloth that is made only of wood wool, provided that the same wool and cloth are perfectly boiled and prepared. The fuller shall use tawses (tailles) and not cards. An. 4. Ed 4. Cap. 1..Item escheator may be chosen only for use at the time of his selection. An escheator may dispend 20 pounds in fee, fee tail, or for life in the same county. He may not lease his office to farm, nor make a deputy if it is not one for whom he will answer, and he must give knowledge of the deputyship to the Treasurer and Barons of the Exchequer within 20 days. If the escheator or his deputy, who occupies under him and does not have lands above, or makes such certificate, fails to comply with these limitations, they shall forfeit 40 pounds, half to the King and half to the one suing by action of Debt, in which no excuse, protection, nor wager of law shall lie. Anno 12 E 3 Cap 9.\n\nTaking of Herons: If any person kills or takes, or causes to be killed or taken, herons, except on their own grounds, by craft or engine, but with hawking or longbow, they shall forfeit 6 shillings and 8 pence for every heron so killed or taken..None may take young herons from the nest without permission of the owner of the ground, forfeiting ten shillings for each heron taken, and the owner may sue for it through a debt action. Two justices of the peace may examine such offenders during their sessions, and if found in default, commit him to prison until he has found surety for payment to the king, with the justices receiving the tenth part for their labor. Anno 19. H. 7. Cap 11.\n\nItem, no gilded sheaths or metal other than silver may be gilded, and the ornaments of the church and spurs for knights, as well as all the apparel belonging to a Baron and above, on pain of forfeiture to the King ten times the value of the gilded item, and shall have a third part impounded. The King's suitor shall receive the third part. Anno 8. Henrici. 5. Capitulo. vicesimo..Item if the wearers of rivers are of reasonable size and not too large, so that the fish fry is not destroyed. Wares. Anno 17 Ri 2 Capitulo nono.\nItem if any deny sellers but the owners of the sheep, except in the staple, or regulate wool or other merchandise of the staple, Buying of wool. Upon pain of forfeiture of the thing 14 R. 2. Capi. 4.\nItem if any carry merchandise of the staple to any place other than Calais without license, shall be punished as a felon, except wool that passes beyond, Anno decimo octavo H. 6. Ca. 15\nAlso if any buy wool that will not make cloth from it. 8 H. 6 Cap. 5.\nAlso of brewers who sell ale or in any other way than according to the price rated and set by the Justices of the peace outside the City and corporate towns, Brewes. The penalty is to forfeit six shillings for every barrel, three shillings for every cask, four shillings and eight pence for every firkin, and two shillings for every vessel. Anno. 23 H. 8 Cap 4.\nSellers of wine..Item: Selling wine contrary to the act, An. Cap. 7.\nSelling horses to Scotsmen, and felonies committed in selling, exchanging, or delivering horses, geldings, or mares, without the King's license, to the use of any Scotsman, contrary to the act, An. Cap. 16.\nSowing with flax seed or hemp seed: One xood must be sown annually with flax or hemp seed for every forty acres, without fraud or coyne, or forfeit iii shillings iv pence for every twenty acres that any person shall have in occupation, Anno 14 H. 8. Cap. 3.\nSelling waylanding contrary to the act, An. 24 H. 8. Cap. 9.\nKilling choughs, crows, and other birds contrary to the statute made to destroy choughs, crows, and other birds, and of ferrets and others not complying with the same statute, same year, Capitulo decimo..Also of such as commit offenses concerning Apparel and Fish.\nAlso of such as offend against the effect of an act made against killing of young sparrows or Fish of 15 Henry VIII, Cap. 7.\nWild fowl.\nAlso of those who offend against the act made to avoid destruction of wild fowl, eo\u00f0em. Anno. Cap. XIX.\nNumber of sheep.\nAlso of those who offend against the act limiting what number of sheep men shall keep, occupy, and have in their possession at one time. eod. An. Cap. 13.\nFor earning a living by the shop of Rome..Item of all offenses, contradicting the authority of the bishop of Rome, incurs penalties, punishments, pains, and forfeitures as ordained and provided by the statute of Provisions and Premunire, made in the sixteenth year of King Richard II. Those who offend shall face the dangers, penalties, pains, and forfeitures. Every justice of assize or peace, before whom such presentments shall be made, failing to make the necessary certifications, shall lose and forfeit forty pounds to the King. Anno. fifteenth of Henry VIII, Cap. 10.\n\nAlso concerning those who sell wines above the price. Wines, namely Guyon or French wines, above eight shillings..\"pens ye gallon: that is to say, a penny the pint. A penny is the forfeiture for every pint sold above the said price, 4d for every quart, 4d the quart, and 1d ob. the pint. 6d for a gallon. And justices of the peace, within the aforementioned, offering full payment for the same without delay, according to the prices thereof now being set or hereafter to be set by the Lords & Justices according to the act thereof made. Anno quinto quarto Henrici octavi Cap. 6.\n\nFor fish: Two justices of the peace, of whom one is to be of the Quorum, have power and authority, upon information and request made by the ordinary, his commissary or official, to attach or cause to be attached such persons.\n\nHakes eggs. Also, if any person takes or causes to be taken the eggs out of the nest of any Faucon, Laner, or Swan, the penalty is imprisonment for a year and a day, and to make good damages.\".You are asking for the cleaned text of an ancient document with specific instructions. Based on the requirements provided, I will remove meaningless or unreadable content, correct OCR errors, and translate ancient English as necessary. Here is the cleaned text:\n\nA B. and society's custodians of the peace of the Lord King in the County of Midland, greetings to you, Vicar. On behalf of the Lord King, we command you, that you shall not omit, at the time when they are present, the hundred and borough mentioned, having with them all the names of the artisans and servants within their bailiwicks, one thousand four hundred liberties of the aforesaid borough's men, holding with you all the names of the seneschals, consulters, and sub-sheriffs. Regarding the entrants, and this commandment. I, B., order you at W. on that day of your return of the aforementioned commandment C. And you, Vicar, return this commandment to C, D, and F, to answer the Lord King concerning various articles presented by them, and have this commandment with you at that time. Witnesses: A, B, at M, on that day and year. &c.\n\nA commandment to the Vicar that he shall not omit or terminate at W. on the following day. C, D, and E, and F, are to respond to the Lord King regarding various articles presented by them. The Lord King has this commandment. Witnesses: A, B, at M, on that day and year. &c.\n\nA commandment to the Vicar that he shall not omit for any liberty. &c. Venitur comes, regarding the aforesaid C, D..\"The following decree is issued by Vic.Diste\u0304: You and F are to be attached, according to the decree of Vic.Diste\u0304 and seize. You shall not omit this in your bailiwick, nor shall Plutur. omit it, and so on. You shall have their bodies before A, B, and your custodians of peace, and your justices. At W, on such a day, you are to be present, to answer the lord king regarding various articles presented to them, and not to come. And Vic. now commands that they not be in the vicinity, and so the decree is that you shall bring them from one place to another, if they do not comply. And if they do not, then seize them and respond to the lord king regarding various articles presented to them, and explain where Vic. was on the aforementioned day that C and D were not found.\n\nHenricus, by the grace of God, King of England, France, and Ireland, the defender of the faith, orders you to execute this decree. Vic. Midelsex summons you. We command you to execute this decree, so that you have their bodies before A.\".With the given input text, there are some elements that need to be addressed to make it clean and readable while staying faithful to the original content. Here's the cleaned text:\n\nB. keep the peace with your associates, and to the justiciaries for various felons. &c. In your court, hear and terminate assignments on this day for response.\n\nAnd note that similar processes should be made in all articles: writs for bringing, writs for taking, writs for seizing, and others. &c. The writ for taking comes from contempts. Prec. e.\n\nAnd note that the process is against operatives, artisans, and their servants, according to the statute. Writs for bringing, taking, and seizing. Also against masters, writs for bringing, taking, and taking again, seizing.\n\nAnd note that the process for felonies is taking, taking again, and seizing.\n\nAnd note that every writ for taking in felonies always has a space of three weeks from the date given to you for response.\n\nThe king to the sheriff, greetings. See that you not omit &c. that you take E. if he is found. &c. and safely keep him, so that you have his body before A. B. and associates. &c. as the statute at W..In the near future, on the day designated for responding to us regarding various offenses of which you have been indicted. You are also required to inquire diligently what goods and chattels the defendant E. has in your bail, and to cause them to be brought into your hands so that this can be done according to law and the customs of the realm of England. And you shall have this command there. Witnessed by A B. In the twentieth year of our reign.\n\nIntroduction concerning other matters. The vicar M was required not to omit, and so forth, to seize and so forth, and if, and so forth, and to keep him safe in such a way that he would have his body here on this day to respond to the lord king regarding various felonies, Capra de felonia. You are also required not to omit, and Capra, and so forth, and to keep him safely, in such a way that he would have his body before A B and his associates, W, on the near future day designated for responding to the lord king regarding various felonies, and to inquire diligently about the goods and chattels, and into the hands of, and so forth, as above.\n\nCommand to the vicar M..\"as it was previously decreed, Neither this decree concerning felony, nor the one about not omitting it, should E. be exempt from, if found in his bailiwick, and his lands and goods, Henry orders you to seize. We command you, Henry, to seize E.'s lands and goods as a committer of crimes, according to the law, so that you have his body in the presence of A, B, and their associates, for the peace and justice of our realm, at W. on such a day, to answer to us regarding certain felonies for which you have been indicted and which you yourself have commanded.\n\nNote that if E. is to be surrendered for felony, Henry orders you to do so.\"\n\nHenry by God's grace, King of England, France, and Ireland, defender of the faith, greetings, Vicar of M.\n\nSince E. came before us in the presence of A, B, and their associates for the peace and justice of our realm..\"Nostris adversaries and other malefactors in the aforementioned matter appeared before W on this day, and he responded to us regarding certain felonies, of which it is said: I beseech you, that if you should further detain the aforementioned E for imprisonment or in any way disturb him on this account, entirely without our consent. And have this writ in W on this day. In the fifteenth year of our reign.\n\nHenricus by the grace of God. &c. Since E came into our court before A, B, and their associates, the sheriff of the peace for the county of Middlesex, and others, for the custody of our person, &c., and found sufficient grounds for his apprehension before the aforementioned justice at W on this day, to answer us regarding certain contempts and other contempts committed against himself. Therefore we command you, that you detain the aforementioned E for imprisonment without our consent.\n\nA B, one of the keepers of the peace for the lord king in the county of Middlesex, greets you.\n\nEither to you, IB, by the sheriff or otherwise. Greetings.\".et I. K. constable, of this same town, and to each of you a salutation. Quia A. presented himself before me and pledged his body, fearing damage to himself from B. for easily being able to do so through B. I therefore command you and each of you, to attach B. in such a way that he is with me and my companions for the safekeeping of the peace of the lord king until the next session of the lord king himself at W. this will be sufficient for the safety of the peace of the lord king. Therefore, let the lord king and all his people, and especially towards the said A, this penalty be imposed on B at that time. And let it be known to the aforementioned custodians of the peace, to attend the lord king at W. on the Monday, and with this command.\n\nRemember that on the day of Jupiter next after the feast of the nativity, recognize the dog.\n\nCorrection: et I.K. constable, of this same town, and to each of you a salutation. Quia A. presented himself before me and pledged his body, fearing damage to himself from B. for easily being able to do so through B. I therefore command you and each of you, to attach B. in such a way that he is with me and my companions for the safekeeping of the peace of the lord king until the next session of the lord king himself at W. This will be sufficient for the safety of the peace of the lord king. Therefore, let the lord king and all his people, and especially towards the said A, this penalty be imposed on B at that time. And let it be known to the aforementioned custodians of the peace, to attend the lord king at W. on the Monday, and with this command.\n\nRemember that on the day of Jupiter next after the feast of the nativity, recognize the dog..suos adversarios, traitors, and malefactors in the aforementioned case appeared before W. C K, H B, de F and R S, de H and R F, regarding the same matter, and they bound themselves for B S to keep the peace of the lord king in the county of M. The servant Er, on behalf of the lord king, commands you, attach B. de I in your county, as you have him in your presence and before me and my justices. And at the next session of the lord king's court at W, he recessed, to the lord king's displeasure and the aforementioned A's grave damage, contrary to the form of the aforementioned ordinance. And you shall have there the precaution dac. &c. In the year. &c.\n\nNote that the warrant is void against the magistrate, as a more expeditious and effective recovery is available according to the law. &c.\n\nThe servants A B shall serve those who have been free from service for 100 years. &c. A B is a justice of the lord king in the county of M, to answer both the lord king and A..quare cum per dominum E. nuper regeneratus in glie progenitus filius regis nunc, et consilium suum pro communi utilitate eiusdem regni ordinatum sit, quod quilibet homo et femina eiusdem Regni potens in corpore et infra itatem sexaginta annorum, non vivens de mercatura nec certum exercens artificium, nec habens de suo proprio, unde utat, vel terras et tenementa propria, circa cuius culturam se poterit occupare, et alteri non serviens, si de serviens in servitio suo congruo suerit requisitus vel requisita, servire teneatur illi, qui impetu vel ipsam sic duxerit requisitum. Et talis vir vel mulier, de servire requisitus vel requisita, hoc facere noluerit, statuetur capiatur et mitteretur proxime gaole, et ibi em sub arcta moraretur custodia, quousque securitatem inveniret de serviendo in forma predicta: B. de condic. huiusmodi erant, prefato A. quam ipse deserviret prefato A. in forma predicta apud I..sepus fuisse requisitus et servire penitus recusavit in ipsius domini regis contemptum et prejudicium. Et graue damnum predicti A. et contra formam ordinari predicti. Et habeas ibi. &c. T. predicti A. B. in tali die. Anno regni regis H. 7.20.\n\nPursuant to your request, a certain person was required, but he had strongly refused to serve in the presence and judgment of his lord king. And heavily damaging the said A, and contrary to the form of the ordinance, the said person. Have it there. &c. T. the said person A, B, on such a day. In the year of the reign of king H. 7.20.\n\nA certain custodian and vicar, R., commands you, that Attachias B, be brought before me and my companions. &c. for the next session of peace at W. &c. therefore by the grace of God, king of England. &c. ut sicut. ibi, scilicet quod nullus serviens recedat a villa, ubi in Hyeme moratur, ad serviend alibi in Estate, si servicium competit in eadem villa habere possit, capiens salarium iuxta formam ordinacionis predictae B. a villa de M. in Hieme anno tali morabatur,\n\nA certain custodian and vicar, E., in the name of the lord king, commands you that Attachias B, be brought before me and my companions. &c. for the next session of peace. &c. at W..\"on those days. Nearly future, be held before the same lord, that is, A, because through Lord E, the new king of the English, in the third year of his reign, another matter was ordered concerning the payment of dues of the villagers, laborers refused to justify themselves, seize and imprison them for fifteen days, and then send them near, to jail those whomsoever. Another minister, a laborer in his hand, could dismiss him from custody or bond, and if anyone acted against this, then before the king 10 pounds and part would be paid. C would release the aforementioned B, whom A had requested from his servants, to serve himself in the service of M, through R, a certain lord, because he refused to justify himself, and according to the form of the aforementioned Statute, seize and imprison him, and through the same B, a deliberation was made, in his own prison, and he was allowed by the aforementioned custodian to leave custody, to the king's contempt and great damage of A.\".predictor and have you. &c. The same person shall serve I. for the service of A. at B., which service between them had an agreed end, without a reasonable cause or the license of A. to seize himself, and the predictor was ordered to remain there in custody from his previous custody, by permission of the seizer, to the contempt of the king and great damage to the predictor A. and contrary to the order &c.\n\nYou are commanded in the name of the king, by one of his custodes, &c., that you shall not omit, for any reason other than freedom, to attach E. by his body, and keep him safely in custody, so that he may be before me and my associates at the next session in the county of the predictor, to ensure the peace and good behavior towards the said lord king and his council, and prevent him from causing damage or harm.\n\nThe servant PR wished to leave the service. &c., A.. vnus Iustic. domini Regis vts, ballicustod fac, it a quod eum habeas coram me et sociis me\n\u00b6 A B vnus Iustic. domini regis. &c. vic. M. &c. ac balliuo iteneranti eodem com\u0304 saluteSuper s. indi quod caperetipredieti vlierius faciendi super &. omnino per plegios supradict{er}. Et habeatis, seu vnus ve\u2223\nSuper s. pro indi\u2223cta\u00b6 A B. vnus Iusticiat{er}. &c. Licet faciend et iam \nSuper s. pro pace et ad d\u00b6 A B. vnus Iustic. &c. vic. eiusdem. &c. Quia A S. in prisona domini regis in cusiod tua exi\u2223quoiusmodo, videlicet, quilibet eorundem li. et ideo ex parte dom\n\u00b6 I B tradit{ur} in ballm\u0304 W. S. R. H. et S. Main{pre}s et precipue erga R. D. vel quilibet {pre}dili &c. quas recogn\u0304 se d\nWills Hart\nPleg. I. B. de fine.\nRicu\u0304s Smart.\nWarr\u0304 de pace.\u00b6 A B. vnus Iustic domini regis. &c. eiusqd eum ad citius quo captus fuinueniend, suquouismodo, sub certa pena eidem A B. per predict Iustic. seu vnum eorum tunc imponend. Et si predictus I B.hoc facere nunquerit, siue recusaverit, tunc eum prisone dicti domini regis in comitadis predicto duci faciam ad saxuustod, ita quod eum habeas, seu unus veitrum habeat coram me et sociis meis ad proximam sessionem ipsius domini Regis de pace in comitato predicto tenend, una cum hoc mandato. Test. &c. Anno. &c.\n\nW O. unius Iusticium domini Regis in comitato N ad pacem conservandam assigno IB. constabularium de C salutem. Wartur pace alia forma. Quia IB se metuit de vita sua et mutilatione membrorum suorum de RE. Ideo ex parte domini regis tibi mandato, quod attachias. dictur R per corpus suum, ita quod tum habeas coram me & sociis meis Iusticiari Pacis predicti ad proximam sessionem in comitato predicto tenend, ad iuveniendu sufficientis securitatem de pace gerenda erga cunctum populum domini regis, et precipue ergo predicti B A.\n\nThis text appears to be written in Old English, and it seems to be a legal document. Here is a modern English translation:\n\nHe will not fail to do it, whether he has consented or not, then you shall take him to the prison of the said lord in the aforementioned comitatus, so that you shall have him, or one of the sheriffs shall have him before me and my associates at the next session of the lord king regarding the peace in the aforementioned comitatus, with this mandate. Test. &c. Anno. &c.\n\nW O. I appoint one justice of the lord king in the comitatus N to conserve the peace, IB the constable of C for his safety. Wartur the peace in another form. Since IB fears for his life and mutilation of his limbs from RE. Therefore, by order of the lord king, I command you to attach him. He is to be attached by his body, so that you shall have him before me and my associates the Iusticiarii Pacis predicti at the next session in the aforementioned comitatus, to ensure sufficient security for the peace towards all the people of the lord king, and especially therefore the aforementioned B A..aut aliqui aliis de populo domini Regis abstineat facere neque procurabit quidquam modo, et te in medio tempore talem securitatem de dicta pace gerenda ab eo recipias, pro qua domino Regi respondeas. Et si hoc coram te recuset, tunc ipsum R. vsque ad proximam gaolam domini regis ducatur. Ipsum ibidem sub arcta custodia moratur vsque ad diesessionis predictae, et hoc nulla tenus omittatur sub pena incarcerationis. Et tu ipse ibi respondeas tuum et hoc mandatum.\n\nAlia forma paxis. Unus Iusticium vel custodem Pacis dominus regis in comitatus M. vicinus eiusdem comitatus, vel ballivum constans in villa de E, et corum servos. Quia Rex Sanctus coram me sacramentum corporale prestitit, quod ipse metuit sibi damnum de corpore suo per I.H. facile posse evenire, vobis et cuilibet vestrum mandato est quod attachatis, vel unus vestrum attachat predictum I.H. ita ut habeatis vel unum vel ter cum eo coram me et solum.\n\nAlia forma paxis. W.C..A single justice of the peace is appointed by the king in the county of C to preserve the peace. From the lord king's part, you and each of you are commanded to render service to the lord king and the entire people, especially to the said I.B, under this mandate. Test. &c. In the county of W, a single justice of the peace is appointed by the king to preserve the peace. He is to have vicars of valleys, warrants for peace, and constables, under the constables of the same county, for the peace. Since I.S of A came before me at S and found sufficient security there for securing the entire people of the lord king, and especially for I.S and his wife, therefore, I command you and each of you on the lord king's behalf, that you arrest the said I.S, or if you or any of you have arrested him for that reason, or if one of you has arrested him for imprisonment, and he is not immediately brought before me or one of you for deliberation without delay, or if one of you has delayed deliberation..Date: the day, in the reign of King Henry VII, the sixth year.\nRS. One Justice and others, MS. and RI. establish peace and the safety of S and each of them. Warter, keeper of the prison, greets the person brought before the court for transfer. Since S came before me, laboring to find an answer, I command you, RS. One Justice and others, to make this decision without delay regarding the custody of S W., or let someone make a decision. And concerning the hundred of H., in the meantime, the order will be with you and with each of you, RS. One Justice and others. IB. Dalino, bearer of messages, greets you. Warter, concerning the vagabond, dismissed and others. By order of our king, I command you, RS., to attach the vagabond not serving, nor to retain him in the service of anyone else, but to deliver him to me, OM..According to the force of the statute concerning servants, if he chooses to do this: and if he refuses to do so, you shall bring the aforementioned serf of the lord King before the aforementioned commander, and he shall remain there until it is decided. On such a day. In the year. [Year].\n\nOn the twentieth day of the month of November. In the seventh year of the reign of King H. [Year].\n\nThe peace between the parties was securely broken before RB, one justice of the peace, in the presence of SF from W, the aforementioned husbandman, and RA from the same village and husbandman, and they took an oath for RH, that is, both of them took an oath to capture him, under pain of C.S. And the aforementioned RH took an oath for himself, under pain of ten shillings, in which sums both RH and the captors recognized themselves before AB, the justice of the peace, and each before himself, to be read from the lands and goods of\n\nR S, a justice. [Constableville, B].et corum cuilibet conjunctim et disim salutee. Ex parte domini regis vobis et cuilibet vestro, mandoco attachiatis per corpus: Warde familias felonias. Aut unus vestrum attachiat I. H. de M. hostyller, suspectus siue distans ab eo, ita quod eum habeatis aut unus vestrum coram me habeat die dominica proximo futuro sub periculo incumbente. Datum.\n\nR S. unius Iusticii et ceteris. Quia I. S. de B. invenit sufficientem securitatem essendi coram me et sociis meis apud w. ad proxima sessionem nostram in comitato tenendam ad respondendum dni regi de diversis traasgras et telonas unde indicatus est, ideo ex parte dni regis tibi mandoco, quod de capiendis predictis A. quocunque nomine nominatis, seu sensus est omnino super s. Test. R S. talis die.\n\nR S. unius Iusticii et ceteris. Supera alia forma. Quia I. S. de B. invenit sufficiens predictis I. omnino super hoc.\n\nSuper hoc super indeumenter.\n\nR S. unius Iusticii et ceteris. Vic, eiusdem comitati, salcapiendis predictis A..quorumque nomine nominantur, omnino supra S. E.\nWarren super capias duos servos qui recessit ante finem termini. RS. Unus Iusticium et cetera IS. Consilium vilis de S. et RN. Vallivo itineranti, at vic.\nRS. Unus Iusticium dominus regis et cetera T. & N. Balia forma de servientibus. Ex partibus custodia moratur, ita quod habere possitis corpus eius coram me et socis meis ad proxima; sessionem nostram infra comitatus predictus tenendam servientibus editum. Test. et cetera.\nWarren ad deliberandum dum servientes.\nRS. Unus Iusticium et cetera. IL. Concilium villae de A. et IW. de D. in gaolare eiusdem villae salurem. Quia WC. de N. laboravit venit coram me et invenit sufficientem securitatem essendi coram me et socis.\nAlii formae de ea demissae. RS. Unus Iusticiarius et cetera. RS. Consul super S. pro monetacaptio.\nRS. Unus Iusticium dominus regis et cetera vic. M. at omnibus ballis et ministriis domini regis eiusdem comitatus, et cuilibet salutem. Quia IB. et C. coram me personaliter constituuerunt pro Johanne H..sub penalty.xl.li. quas concessas et quilibet corum per se pro toto, et in solidum concedimus ad opus domini regis levari, si damnum vel malum quodlibet WT eueniat de corpus suo per dictur I vel procurrus suum quovismodo, vobis & cuilibet vestrum ex parte dominus dirigendis supersediatis, et sine dilatio deliberare facias per manucapte superdictus. Data. Anno. [De servis entibus hic rediserunt apud servos andum.] RS. unus custos pacis [et cetera]. RL. Ballius trium hundred de S. salutem. Ex parte difirequired. Et si talis vir vel mulier de serviendo requisitus vel requisita sit, et hoc facere noluerit, statim capiatur et mitatur proxime gaole, ibidem moratur sub arcta custodia, quousque securus deseruiet domino predicti in foro predicti invenitur. Predictus R. de his condicis existens, prefato I. in servitio pro statu ipsius R. congruo quam ipse de servindo per prefatum I anno forma predicta apud D..The following text has been cleaned:\n\n\"fuit sepisus requisitus, servire penitus recusans, in ipso regis contemptum et ipsius I. grave damnum. Contra forma predicta. Et habeas ibi hoc mandatum. Test. &c.\n\nContraser uenit quire cessit a secuic. R S. unus custodia pacis domini regis. &c vit cuiusdem comitatus salute. Ex parte domini regis tibi mando, quod S F. in comitato predicto servuent attach. Ita quod eum habeas coram me et socis meliorum custodia pacis domini regis, et Iusticis suis ad discrepantia felonia. &c ad proximam sessionem nostram apud. &c proximo futuro post datum huius mandati tenendum. Ad refidendum tam domino regi quam A. de B. quare cum per dominum E. nuper Reginam Anglie. Ut sic ordinetur. Quod si serviens in servicio alicuius retentus, ante finem termini concordati a dicto servicio sine causa rationabili vel licentia recessit pacem subeat, predictus S. in servicio ipsius A. apud K.\"\n\nTranslation:\n\n\"He was frequently requested to serve deeply, but he refused to serve in the king's own person and suffered his own I. grave damage. Contrary to the prescribed form. And you shall have this commandment. Test. &c.\n\nContraser came to ask for a hearing, he ceased from the suit. R S. one guardian of the peace of the lord king. &c for the welfare of the same lord's county. By the command of the lord king to you I order, that S F. in the aforementioned county serve and attach him, so that you shall have him before me and my better men as guardians of the peace of the lord king, and his justices to discrepancies of felony. &c to our next session. &c to be held after the giving of this mandate. To be refuted both to the lord king and A. de B., why through the lord E. recently the Queen of England. So that it may be ordered. What if a servant in the service of someone is detained, before the end of the agreed term, without a reasonable cause or license, he recedes from peace, the aforementioned S shall serve the aforementioned A at K's place.\".The following text has been cleaned:\n\n\"retained, from now served before the end of the agreed term without reasonable and just cause or the consent of A. departed, now in contempt of the lord king and great damage to A., contrary to the form of the aforementioned ordinance. Have this there. &c Witness R. &c\n[A single justice, supervising the peace.] The lord king's servant R, and T of E, suffice for security of peace and good conduct towards the said lord king. And pray, or order him to be arrested if he appears in court and deliberates on these matters. If they have anything else to discuss before the lord king's justice, you shall not omit it under penalty. Given at H. under my seal on such a day. In the eighth year of King H.\n[A single justice.] Warden of the castle of Gloucester or his deputy was present at the reception of a felon. [For the king's use.] And you, S, W, and O, constable and others,\n\".et eorum salutem. From the lord the king, I command you, that you attach the body of C L. de H. who recently served R S. de K., and now remains with T D. de S., and keep it safely, so that you have it before me and my companions at Gloucester on the first Monday. And respond to the king and A. de plito regarding the transgression and contempt of the form. Have this there with T. And so, Wartur was to be suspected as a felon or thief. R S., one justice and others, is the custodian of Nottingham castle, or his steward, From the lord the king, I command you, that you receive the body of T S. in your gaol, taken by I N. of the village of M. for suspicion of felony or larceny, and keep it near the aforementioned gaol, and do not omit this under the penalty that binds you. Witnesses. And let all know that I, R. vic. de M., have assigned and constituted I D. and w S. as bailiffs of the lord the king, to seize I H. de A. in this part of the itinerary..in this same county, and bring the aforementioned E to the gaol of Lord King of Nottingham safely, keep him there so that he is present before the Justice of Lord King's bench at the court of King's bench in the Hall of Westminster on the day of St. Martin for fifteen days, to answer R B. de I regarding a plea, for which he owes eleven pounds and other sums. Given on such a day. In the reign of King Henry VII, the twenty-first.\n\nWarrant to be issued to secure E in the gaol. R S, Auditor General of Louis H, military lord of B, for various manors and tenements under the shire of R, orders and assigns you, custodian of Lord King's castle Nottingham, greetings. Since T S of A has paid the sum of twenty pounds to R S in the presence of the aforementioned lord, and the same T was found in my presence at the same place, twenty pounds being a debt owed to the same lord, T has allocated all the items in his account as is clear from the foot of his account, therefore I, the king's servant, command you, that you receive the said T into your gaol, and keep him safely there. As for the same T.. de predictis .xx. li. eidem\ndomino satiffecerit. In cuius rei testimonium &c. datum apud. &c. tali die. &c. Anno regni no\u2223stri vicesimo primo.\n\u00b6 I F. vnus Iustic. domini Regis de pace in com\u0304 B. conseruand assign\u0304 vic com\u0304 predicti, ac P. constablhundred de A. salut{er}.Wart{ur} {pro} pace sub alia for\u2223ma. Ex parte do\u2223mini regis vobis et quilibet vestrum mando, {quod} attach. seu vnus vr\u0304m attach. per corpus w C. de P. in com\u0304 predicto yemacustod pa\u2223cis dn\u0304i regis in com\u0304 predict{er}, ad inueniend suf\u2223ficient{er} securitat{er} pacis, quod ipse no\u0304 faciet, nec fieri {pro}curabit quouismodo aliquod damnum corporale alicui de populo domini regis, nec de incendio domorum suarum, et precipue ergcu\u00a6seod pacis com\u0304 predict{er} ad proximam sessionem to com\u0304 predicto tenendi certificetis, et habeas vel habeatis ibidem tunc hoc ma\u0304datum sigil\u2223lo meo siguatum. Dat{er} apud. &c. die et anno. &c\n\u00b6 I F. vnus Iustic. &c. vt s. A. vic. maioribus balliuie constabulariis ac omnibus ministriSuper s. pro pace. Quia A B. de P.A person named A B came before me at W's place or elsewhere, and provided me with sufficient security to seize and imprison him, and prevent B from causing trouble for S, or anyone else. R B W C I D and T K held A B in custody on behalf of S, because A B maintained peace with all the people of the lord king, particularly with I B, under pain of ten pounds and twenty pounds, and because A B had previously promised to appear before the lord justice of the lord king at the next session to be held at C.\n\nWartur, a justice of the lord king, was summoned to W to maintain peace and to hear and determine various felonies, transgressions, and other malefactions in the county D. According to the statute of the lord king E, edited at W after the conquest in the 34th year of the reign, among other things, the justice is mentioned..In every shire of England, a person has the power to arrest and take into custody malefactors and rioters, and also others who are called brethren-at-arms, and punish them appropriately according to their transgressions or imprison them. And they can also seize all those who are not found to be free men, to help find their property. For the maintenance of security and the good ordering of themselves towards the lord king and all his people, they should be urged and admitted with their warrant to arrest and bring before the magistrate and the coroner, as the aforesaid F. I and C. have established in the name of the peace. Because A.S. of P., in the aforesaid shire, was detained in the service of G.F. of H., to serve him according to the form and effect of the Statute of Servants issued. And because the same A.S. was detained by the aforementioned G.F. without cause or his consent, therefore, in the name of the king and the community, we command you and your men, that you cause A.S. to deliberate with his aforementioned magistrate, to decide whether he should serve G.F..If he had refused this, [the servant] would have been free from the service. Since M. E. works in the aforementioned place, and B. H. serves there, they exist as required servants, therefore, I, on behalf of the lord king, command you and each of you, that if it is so, then let him, Warr\u0304, the king's esquire, one justice of the peace, be assigned to maintain peace in the county of D. when you enter there, and let him do it benevolently before me and my fellow justices of the lord king, to deal with various felons and other malefactors at D. on the aforementioned day, which is the first day before the feast of Pentecost next to come, concerning which there is a hundred, or hundred and wapentake, in your bailiwick, twenty-four free men and servants, to do this there and whatever constable the lord king assigns to them, and all other hundreds and W.\nWarr\u0304 of peace.\nHenry, by the grace of God, king of England. &c. Vicomte Essex, and the itinerant bailiff and constables hundred of T. and their sub-constables of the village of B. and their health..\"Quotusquam signify and administer the sacrament corporally, which he himself feared damage to his body and mutilation of his members, whether of his houses by I G. in the aforementioned county - we therefore request and order each of you to seize or attach, or one of you to seize or capture, the said I G. in such a way that he is immediately brought before us or our representatives in the aforementioned county, for the purpose of ensuring sufficient security for peace with the people, and this W K. or any other of our people, regarding their bodies. Witnessed by the Reverend R S. XX days.\n\nHenricus by the grace of God, King of England, France, and Ireland, Defender of the Faith, Vicar of Middlesex, Warre for electing the constable, sheriff, and other officers of W and their salute. Since W P and Richard R sub-constables of the town of C and K.\". certis de causis nos mo\u2223nent{er}, ab officio suo amouere et exonerari feci\u2223mus: vobis et cuiexercend et exequend {pro}ut ipsi nobis inde respondere voluerint, iurat{er} fa\u2223clatis dictos{que} W. et R. sumiliter iniungentes. {quod} ipse de dicto officio vlterius exercend et exe\u2223quend\nnullatenus se intromittant, quous{que} a\u2223liud de nobis habuerint mandatum. Et quit\u2223quid inde teceritis, Iustic. nestris pred ad pa\u2223cem nostr am in com\u0304 predict{er} conseruand. assign\u0304 ad proximam generale\u0304 sessione\u0304 apud C. in com\u0304\u00a6predict{er} tenend. certifico, hoc preceptum nr\u0304m tunc et ibidem remittent{er}. Teste. T. M. vno Iustic. nostrorum predictorum .xii. die Iulii, Anno regni nostri .xxi.\n\u00b6 Henricus dei gratia rex Anglie Francie et Hibernie,Warr\u0304 cu\u2223stodgaol ad recipi end prilo\u2223narium. fedei defensor, custodibus Gaole nr\u0304t de Caut eius locum tenent{er}, et eorum cuilibesalut, Quia S T. nuper de I. in com\u0304 M.I am under suspicion that a certain felony has been committed by this person, as it is said. Therefore, we have ordered you to receive him, R., into your custody in the aforementioned jail, or to receive one of yours, to keep him there, as the law of our kingdom of England requires him to be delivered from your custody. Witness. S M. In the year, &c.\n\nHenry by the grace of God, King of England, France, and Ireland, Defender of the Faith, bailiff of the hundred of B in the county M, greetings. We command you, that you do not deprive any person of their liberty in your bailiwick, except you bring them before our justices assigned in the aforementioned county at B, on the day of Jupiter next after the feast of Easter next to come, all constables, and under-constables of all the villages of the aforementioned hundred, and also all masters and servants of theirs, laborers, artisans, and retainers residing within the village of B..predictor, at that time and there, make and begin what was then, at Henricus by the grace of God, king of England, France, and Ireland, defender of the faith, greetings. I command you, that you not omit for any reason in your county, that you come before our justiciaries in the aforementioned county, at C., on the day before Martinmas next, before the feast of St. Egheran of O. and H., to hear and do and whatever will be on your part there at that time. And have this commandment there. Witness R S. at M., on that day. In the twentieth year of our reign.\n\nRovesus S. and his associates, the justices of the king, assigned to maintain peace in the county of Suffolk, come. Regarding the status of the aforementioned lord's vassal, in his county, we command you, that you come before the new justiciaries at Couentre in the aforementioned county, on the twelfth day of July, which is coming next, with forty shillings of your men from C., each of whom shall have forty shillings..The text reads as follows: \"terr and tenements, or rented annually beyond the repair of the same, to inquire about one messuage and 11 acres of land and other tenements of R. D. gentlman with appurtenances in the vill of R. in the county of, and the said R. had been maintained as tenant and occupier of the same messuage and all its appurtenances. We also command you that every juror mentioned above, who has appeared at the husting in the aforesaid hundred, shall return 20 shillings to the aforesaid jurors by the aforesaid day, and this you shall not omit under penalty of 20 pounds, lest you be incurred with the penalty if the premises have been remitted to you in execution. The aforementioned Robert S. is witness. Proclamation for rendering: Henry by the grace of God, King of England, France, and Ireland, to the sheriff of C. who shall preserve this assignment until the last session in C.\". in com\u0304 predict{er} te\u2223nend, ad veredic{ur} sua plenar\u0304 reddend diem ce\u2223peru\u0304t coram Iusticiar\u0304, nostris predictis apud C. predict{er} die Lune proximo post festum Pen\u2223thecostes, cum eiusdem veredict{er} ibidem plenar\u0304 reddend sub pena incumbente. Et habeas ibi hoc preceptum. Test. R S .x. die Iulii. Anno regni nostri .xxi.\n\u00b6 T M. vnus custod pecis domini regis in com\u0304 warr\u0304.Warr\u0304 su\u2223per statu\u00a6tum Nor\u00a6hampt{er}. &c. Ac vn{us} Iustic. dicti dn\u0304i regis ad\u00a6diuersa felon\u0304 transgr\u0304 et alia malefact{er} in eode\u0304 com\u0304 audiend et terminand assign\u0304, balliuo hun\u00a6dr\u0304 de C. ac capial,constabul eiusdem hundr\u0304, net non constabul ville de C. in com\u0304 predicto, et eo\u00a6rum cuilibet salut{er}. Sciatis {quod} mandatum dn\u0304i regis in hec verba accep. Henricus dei gr\u0304a rex Anglie FranciNorff. ac custodibus pacis nostre in com\u0304 pre\u2223dict{er} salt{er}. Quia dat{er} est nobis intelligi, {quod} quo\u2223da\u0304 malefac. &c. totu\u0304 vt in br\u0304i. &c.Ideo expedite dicti domini regis vobis et cuilibet homini mandato precipio, quod breve predictum in forma predicta exequamini. Et quicquid inde feceritis, mihi certificetis indilate. Teste. Prefato M. apud et cetera. Tali dicto. Anno regni regis H. VIII. XXI.\n\nRobertus Sanctus unus custos Pacis domini regis in comitato Essex, super supra breve de cepre ac unus Iusticium dictus domini regis ad diversa felonem transgressum, et alia malefactor in eodem comitato audienda et terminus assignatur. Vicomte Essex, et non nonobis omnibus constabularibus balliis officiorum et aliis ministris domini Regis in comito predicto, tam intra libertatis quam extra, et eorum militibus salutem sciatis. Sciatis quod mandatum domini regis in his verba accipitis. Henricus dei gratia &c. ut in brevi ideo expedito dicti domini regis, vos et cuilibet homini mandato precipio, de capiendare et imprisonendi, siue aliquo modo molestando predictum IC occasione indicetur, siue praesentetur, quocunque nomine idem IC in eisdem supersediatis omnino..If you yourselves have taken hold of the aforementioned I. not for any other reason, but if he is imprisoned, then release him without delay, testifying to this, Robert S. and others. In the year of the reign of the king.\n\nRobert S., a justice of the lord king, assigned to maintain peace in the county, to the sheriff of the peace above mentioned, and to all constables, bailiffs, and other servants of the said lord king, and to each one, greetings. You should know that the lord king has commanded in these words: By the grace of God. &c. And because the above-mentioned abbot and the aforementioned I. C., servant of the same abbot, appeared before me, Robert S., in person. The abbot took upon himself, on behalf of his aforementioned commendator, a penalty of 40 li. from his lands and goods for the use of the said lord king..I predict that the aforementioned Lord C will not cause harm or damage to any person of the King's people, or to their houses, through such a fire. Therefore, I, the said Lord, command and order you and each of you, that whoever secures the peace, as John Chapman is called in this matter, for the prosecution of any person of the said Lord King, shall not be arrested by you in our presence, provided that the same John is so named. And if you have taken him up or imprisoned him on that account, then let him be released from that prison in which he is held, without delay, through the hand of the aforementioned person. Witness the said Robert S. In the year of the reign of the King. &c.\n\n[Vice-chancellor's brief for making a proclamation. Concerning the constable in the county of the faith, vice-chancellor E].You shall receive this, that you not omit, on your behalf, to take John Chapman and Henry Emerson, newly from London, and if found in your bailiwick. Also safely keep their bodies before Robert S. and his associates, our justices, for the peace in the aforementioned county to be maintained,\nat the first general session, not at C. in the aforementioned county to be held, to answer us concerning various felonies and transgressions before the aforementioned Justiciary, and if the said I and H. cannot be found, then to render yourself and your two comrades at the aforementioned day and place before our justices for answering us regarding the aforementioned matters. And have them there. &c. Test. R S. on the day of July. In the 21st year of our reign.\n\nRemember for peace.\n[Memorandum that on the 10th day of July].In the reign of King Henry VII, in the 15th year, William G, Johannes T, and Johannes came before me, one Justice of the peace appointed by the king, to make peace and to bind over, upon the condition that John, a Londoner, who would personally appear before me or my Justices of the peace of the king at the next general session of peace at C., in the same place, would keep the peace towards all the people of the said king and especially towards Robert Crane. And in the meantime, he was to keep the peace towards everyone, or else he would pay a fine of 10 pounds. And Peter I and the said John manucaptors were to be bound to the peace, on my behalf, for the sum of 20 pounds and more.\n\nRemember that on the 20th day of July, in the 16th year of the reign of King Henry VII, Robert Crane of London, gent. appeared before me, Robert S, for other felonies.\n\nEdmund Caryngton, Johannes Baynard, and Wilhelmus Codington, all of the same gent., came before us..Wambi and Richard Parker, as justices appointed by the king for maintaining peace in Essex, granted and manumitted R.P. of London, that each of them would put their bodies in place of his own for the body of the same R.P., who would personally appear before the said justices and their associates at the general peace session to be held at M. in the aforementioned county, to stand right in court if anyone wished to speak against him concerning various felonies and transgressions for which the same R.P. had been indicted (as it is said), and to answer the aforementioned lord king regarding the same, and so forth.\n\nHenry, by the grace of God, king, defender of the faith, vicar of Essex, and bailiff itinerant in the same county, not forgetting Constable of the castle of Berdfeld Salinge, and to each and all a conjunctive and divisive salutation. John Parker of the aforementioned R. having come before R.B., one justice..We command our aforementioned peacekeepers, assigned to preserve the peace and uphold our sacred duty, to present themselves before you and each of you collectively and individually. They have pledged their bodily oath, fearing damage or harm to their own bodies or their houses by I Browne, the aforementioned peacekeeper, in the aforementioned place. Therefore, we strongly command and order you and each of you not to neglect this duty, nor any of you for any reason, but to attach yourselves, or one of your deputies, to ensure the security and peace for our people, and especially for the said I. Parker, so that he does not suffer any damage or harm from I P or any other person of our people regarding their bodies. Witnesses: R B. &c.\n\nHenry by the grace of God. &c. Vicar of Essex, and all other ministers of ours, in the name of the peace. Below the liberties [granted] and theirs collectively and individually, and to all of them and each of them in good health. Because: A B. de Sale, the aforementioned peacekeeper, and W D. the same villainous husband, appeared before R S..Our justice officer has convened and assigned, and they have sworn to ensure peace in the aforementioned community regarding John Parker of Dale, the farmer. Each of them will do so under the penalty of \u00a310. John Parker has assumed this responsibility for himself, promising to maintain the peace for our entire population, especially towards John Brown Junior. He will not inflict harm or damage upon their bodies or mutilate their limbs, nor will he allow or incite the burning of their houses. They are ordered to appear before our justice officers at the next session of the peace court at C.'s place. Therefore, we command and order you and each of you, that if the aforementioned John P. is unable to fulfill this security duty, you are to relinquish his capture or arrest..If you have taken John Parker into your possession for this reason and not another, whether one of you has taken him or you have imprisoned him, or one of you has imprisoned him, let him be brought before you without delay for deliberation. Witness: Reverend R.S. before M. on such a day. In the reign of Anna, the twenty-first.\n\nRelaxation of the peace's security.\n\nRG of D came before me, AS, on the eleventh day of July, in the reign of Henry VII, and freely remitted and pardoned the peace's security through TW, and he petitioned for it.\n\nInquire about two kings, Cap. I. If Recus M recently in the county of K and other kings within the realm of England, convicted and attainted, the same Recus M and other traitors and enemies, had conspired against I. recently, the comrade W and his companions, as false traitors against their lawful allegiance, to do such things falsely and traitorously, they had consulted and comforted each other then and there at the same place..et complices sui adherentes scientes ipsum I, noviter comitem W. de proditionibus suis, predictum atticium et convictum contra legianiam suam.\n\nInquiratur pro domino rege, si W, K. noviter de Portsmouth, in comitato M. marchaunc, G. noviter de eadem, et plurimi alii falsi proditores, rebelles et inimici ignotorum christianissimorum principum E. regis Anglie, iv. post conquestum, Cap. ii. ex assensu voluntatis et proposito diversorum alias falsorum proditorum et inimicorum uni regis, id est I, noviter comitem W. et I, noviter comitem K, qui noviter augeverunt nimiam potestatem predictos I, noviter comitem W. et prefatus comiti K..et aliorum falsorum proditorum et inimicorum domini regis, de their conspiracies and false pretenses were able to bring about the kingdom of England, and they claimed that the king and his lords, both spiritual and temporal, could do anything within their power, and that the king himself could be deprived of his regal power and government of the said kingdom by excessive power, and they proposed this, believing in you and the same false traitors and rebels, W and others. A large part of the whole kingdom of England with its false traitors wanted to stand in their false beliefs, and to bring about and finally fulfill their wicked and nefarious purpose, W and G and the other false traitors and rebels, on the said day and year, at P's place, that is, with swords, spears, bows, shields, doublets, defensive weapons, and other arms, &c., rose in rebellion..In the presence of the comites, they falsely and treacherously comforted and supported the lord King, and at that time and place were adherents to those same comites, who, as false traitors, were contrary to their own laws, and remained with them on their ships (as false traitors) to fulfill and complete their treasonous acts, knowing that the same comites had been called \"lords\" by the said King, yet acted against his law. Iurus, Capitulus iii. The most illustrious prince, King Henry VI of England, granted them license and safe-conduct through his letters patent. A B and D..et aliis alienigenis mercatoribus de Ianua, pro quodam navi vocata (a Caryk) et in Ianua vocator Ientilles, et pro bonis rebus et mercandisis suis infra tandem navem existentia de transitu portus Southter in Anglia per mare versus partes Ianuenses transferendum, et eadem absque aliquibus roberiis fractione, impeditione, perturbatione, aut captione alienigenorum bonorum et mercandise vel mersemoniorum suorum predictorum per aliquos leges dicti dominus Regis infra regnum Anglie faciendum sine impeditione, ibidem quidam H. de D. in comitato predicto armiger et alii fractores salvi conducti domini regis de legibus ipsius dominus Regis infra regnum Anglie existentibus ignotis vi et armis, videlicet gladiis, arcubus, sagittis, duplodibus defensivis, et aliis armis defensibilibus, saluum conductum predictum minime verentes et spernentes, in predicto A B.\n\n(To merchants from other lands, concerning a certain ship called \"Ianua\" (from Caryk), and in Ianua there are goods and merchandise belonging to them for transfer from the port of Southter in England across the sea towards the Ianuan lands. This should be done without any robbery, fraud, hindrance, disturbance, or capture of the alien goods and merchandise or their owners, predictors, through any laws of the said lord King within the kingdom of England. At the same time, in the aforementioned court, H. de D. and other sheriffs, who were safely conducted by the lord king with unknown force and arms, namely swords, bows, arrows, shields, and other defensive weapons, did not care and disregarded the aforementioned A B.).et aliosi alienigenos ad tunc et ibidem insultaverunt et ipsos verberaverunt, ac male trataverunt et ipsos in navi predicta tanquam eorum priorsonar ad tunc et ibimus custodieter, et eos in prisonis sub custodia sua diu, videlicet per iv dies, quousque idem A B et D et alienigenae in eadem navi existebant, finem et redemptionem in prosalvo conductu et deliberatione suis habebant pro sexcentum marcis cum prefatus H et alii.\n\nIurum prorum, Cap. iiii. (quod) R D nuper de H in comitia H..The text appears to be written in Old English or Latin, but it is difficult to determine without additional context. However, based on the given requirements, it seems that the text is incomplete and contains several errors, likely due to OCR (optical character recognition) processing. Here is a possible cleaning of the text:\n\nhusband, and others were scheming how to deceitfully or fraudulently subject/take away the people of the Lord King now, the Lord King himself and his regalia, such as the great seal and the like, from the heir Mid the Deceiver, before they were openly presented to the Lord King, and they received for themselves royal power, and held the king in their grasp, until then and there, with some dark-colored dagger, they cut off his head, and these deeds and facts were falsified and counterfeited with false letters, and these false letters were sealed with subtlety, as if they had not done this and as if they had not counterfeited the great seal of the Lord King at that time and there, and as if they had not made and counterfeited those seals and letters as they were supposed to, according to the prediction, on the 8th day of March, &c., at Mid's villa, and in various places of the same county, as if the letters of the Lord R appeared..The protector, deceiver, false and treacherous explorer, received various sums of money from different laws of Lord R., the false and counterfeit documents were discovered, revealing a deceit to the Lord and prejudice to the people, and a manifest loss to the exchequer and so forth.\n\nChapter I, Presentment, Capi. i, in the county of Mid., the protector of Lord R. now, says and swears, Anno &c, before E. and others in the county of N., that he received silver and a proditorial cuneus from Lord R. concerning sterling, half sterlings, grossi, obols of silver, about false and mixed quantities of good gold and silver, to the sum of C. marcei, and what I S. recently did on S &c day, Anno &c, before the said deceiver and others in the county aforesaid, falsely declared a false coin, as he presented, through the T.S. made and cuneus, unknowingly to the different laws of the lord king, for feloniously passing off as good money.\n\nChapter I, Presentment, Capi. ii, that A B. in the county of D., on the man's day &c, Anno &c, before E. and C C, said and swore..The text appears to be written in Old English or Latin, but it is not clear which one. I will attempt to provide a translation and cleaning of both possibilities.\n\nOld English:\n\n\"He presented grosses of denars of good and legal silver from Anglia and coins of the king R for false and treasonable reasons, reducing their weight and presenting the same grosses and denars as if he had been granted them, falsely and treasonably exposing and carrying out, against the peace of the lord king, crown, and dignity of himself. &c.\n\nThe presentment of I H against G, on the day &c. In the year &c. On various days before and after, at B in the county S, he had laid claim to twenty nobles of gold, and two hundred grosses of silver denars, and three hundred denars of silver, falsely and treasonably, so that he called each noble piece of gold 'mine' (belonging to me) from the sixth day to the sixth day in the vi. d.\n\nThe presentment of I against C D, on the day &c. In the year &c. With others unknown, he falsely and against the form and dignity of king E F was indicted at G.\"\n\nLatin:\n\n\"grossos denariorum argenti bonorum et monetae legalis Anglie et cunagiorum Dn. R falsis et infamis causa pondere minuavit et eadem grossa et denarii illi praesentavit, falsis et infamibus motis et exhibuit, contra pacem domini regis, coronam et dignitatem suam. &c.\n\nIuris praesentatio I H contra G in die &c. Anno &c. Diversis diebus antea et postea apud B in comitato S xx. nobilium auri et ducentos grossos argenti denariorum et trecentos denarios argenti falsis et proditoribus lauit et totondit, ita ut per lectionem et consessionem illas quaslibet nobiles auri Auglie vocavit (aureum nobile vocavit) inde de. vi. d. in suam.\n\nIuris praesentatio I contra C D in die &c. Anno &c. Cum alis ignotis contra formam et dignitatem regis E F infamiter instituit.\"\n\nCleaned Old English:\n\nHe presented grosses of good and legal denars of silver from Anglia and coins of King R for false and treasonable reasons, reducing their weight and presenting the same grosses and denars as if granted, falsely and treasonably exposing and carrying out, against the peace, crown, and dignity of the lord king. &c.\n\nI H presented against G on the day &c. In the year &c. On various days before and after, at B in the county S, he claimed twenty nobles of gold and two hundred grosses of silver denars, and three hundred denars of silver, falsely and treasonably, so that he called each noble piece of gold 'mine' from the sixth day to the sixth day in the vi. d.\n\nI presented against C D on the day &c. In the year &c. With others unknown, he falsely and against the form and dignity of King E F was indicted.\n\nCleaned Latin:\n\nHe presented grosses of good and legal denars of silver from Anglia and coins of R for false and infamous reasons, reducing their weight and presenting the same grosses and denars as if granted, falsely and infamously exposing and carrying out, against the peace, crown, and dignity of the lord king. &c.\n\nI H presented against G on the day &c. In the year &c. On various days before and after, at B in the county S, he laid claim to twenty nobles of gold and two hundred grosses of silver denars, and three hundred denars of silver, falsely and treasonably, so that he called each noble piece of gold 'mine' from the sixth day to the sixth day in the vi. d.\n\nI presented against C D on the day &c. In the year &c. With others unknown, he falsely and against the form and dignity of King E F was indicted..et ea causa Constableiusdvill arrestavit et in civibus ibidem per dictum constituit, cum aliis ignotis civibus manuforti ibm fuerat felonice abduxerat, sciens ipsum E. in prisonis predictis existebat fuerte indicatus de felonia predicta, contra pacem.\n\nIuris presentavent. T B. in comitatu Mid. laboraverat, Cap. ii. in particular, die duobus Ianuarii. Anno regni domini regis nunc xviii. apud N. in comitato predicto, clausam quoque domum cuiusdam I B. frangit.\n\nIuris presentavent, Cap. iii. quod ubi I B. a D. per T C. constabulo eiusdem villae, die etiam, Anno et cetera, pro suspicionem feloniae per ipsum I B. antea facta et per diversos leges domini regis tunc specialiter requisitus, ad ipsum salvum et securum ob causam predictam custodiri praeceperunt, predicti T C. et P K. machinators predicati I B. in felonis per ipsum factis favorabiliter sustinuerunt ipsum I B. a prisonis predictis, qui sic detinebatur, felonice et voluntarie die Martis proxime apud predictam villam de D extitit..ad largum suum, quo voluit felonice abire et evadere per u via Iur\\_present, quod I A. T B. et alii ignoti, Cap. iv. ad numerum XXX personarum nocte, die Martis prox. Anno. vi et armis, scilicet gladis modo guerrino, atraiti apud H. clausum et domum I L. felonice fr\ufffdgerunt et intrauerunt ad interficiendu\\_ et murdrandu\\_ predictu\\_ I L. Et bona et catala dicti I L. videlicet. ad valenciam. ad tunc ibidem inuenta felonice furat erunt. Et quod T S. et I C. die, anno, et loco supradicti consiliauer\\_ adiuuandu\\_ et procurandu\\_ I A. et T B. ad feloniam predictam in forma predicta faciendum, contra pacem domini regis.\n\nIur\\_presentat, Cap. v. Quod ubi R C. coram domine H R. Anglie sexto apud Westmon\\_ in banco ipsius Regis de diversis Feloniis convictus, fugit custodia in prisona abbat\\_ west m\\_ apud W tanquam in prisona ordinatus ibidem secundum legem & consuetudinem regni Anglie moratur\\_ per iussie..The following person, commissioned by the lord's bench, was present on that day &c. In the year &c. at the aforementioned prison, he broke free, and because of the lack of good custody by the abbot and his deputy, a felon entered &c. against the peace &c. They presented themselves, Cap. vi. That T K. recently at St. &c. R. C. at B. &c. on that day &c. in the year &c. before the aforementioned judge with force, namely &c. feloniously, they intended to insidiously plot and insult the crown and dignity of the lord king, entering the house T F. at St. predictor, breaking open the doors and windows of his house, and damaging the aforementioned T. who was then living in peace at the aforementioned lord's house, they beat and wounded him with a dagger &c. That T L. in his right hand held a sword, and T F. in his belly struck T L. with it, inflicting a mortal wound, from which internal injuries he died. T F. and T L. fell to the ground, and T L. and R C. struck down the aforementioned T F..And then at that place, a felon killed and murdered against the peace of the lord king. &c.\n\u00b6 It is presented that Hugh F. of H. &c. on the day &c., at the house of S. C. near it, broke down the door, entered, and there in the same place killed T. and the young woman John, who was pregnant with him, and struck and killed a certain boy in her womb who was then present, all against the peace of the lord king. &c.\n\u00b6 It is said that, according to the statute made in the parliament of King Henry IV of England in the fourth year of his reign, at Westminster, Chapter viii was ordained, that malefactors, who mutilated tongues or plucked out eyes by the law of the lord king, should be punished and proven as having committed a false and wicked felony, as it is more fully contained in the statute: however, some I L. were not truly contained in the aforementioned statute, on the day &c. and so on..He was armed and, along with others, plotted feloniously against the peace of the lord king, intending to seize his crown and wealth at H. in the county of H., and at a certain N M, where peace of God and the lord king existed. He committed an insult, striking and wounding him with a certain pugio, which the aforementioned I L held in his right hand. M was feloniously seized and taken away. And similarly with others.\n\nThey present that I A stole one horse from C, a collector of hundreds, on a certain day. In the year and at W in the county, he arrested B, who feloniously stole forty oxen from I D. Capi. x and a mare from B..In the year and as predicted, he, the aforementioned loco, allowed himself to escape custody voluntarily and feloniously, knowing that A. had stolen the aforementioned sheep at that time and place. He kept them for his own use and received them, hence the lord R. is answerable. And so, I utter, Cap. xi. [quod] When John, the wife of John I, was in peace with God and the king, at H.'s place and so forth, on that day and year, around the first hour after nones of that day, a certain I B. came there feloniously to insidiously attack, and with premeditated insult against the peace of the said lord king, crown and dignity of his, in the aforementioned year, place, and county, he forcibly took the aforementioned John away, and with her at that time and place, he carnally committed adultery, contrary to the form of the statute in such cases. And [quod] that same John, with I B., after the aforementioned abduction, in the aforementioned form, that is, on that day and year, consented to the perpetration of the aforementioned abduction..\"cum pro eo, raptu iuxta debita lege forma, punire omnino recusans, contra pacem dominii regis et cetera. Iutur ludit apud B ad talos, Cap. xii. Deferens secum secretos falsos talos, currentes super uno quoque casu rarorum ad libitum dictur W H. Veros talos secretamente amans, et cum talibus supradictis deceptor iudicando, dictum W D. de dictis XX li. coloris huiusmodi deceptione innocenter spoliauit, et quod predictus w H. est communis deceptor et sponsor per huiusmodi lusu talorum. Iutur praesentant quod I C. die, anno et cetera, vi E, scilicet clausum et domum M B apud B H, felon fragit, et in A vxor ipsius M insultum fecit, et ipsam ad tunc et ibm felon rapuit, et bona et catalla predicti M scilicet pannos lanos et linos.\".The text reads: \"he struck it, and he himself insulted, wounded, and struck with a certain sword, which he then held in his hands, he struck the man's right side, inflicting a felonous wound, so that the vein and nerves of the four fingers, namely the thumb, index, middle, and ring finger, were restricted and mortally damaged.\nBecause of this, the said I W. predicted the loss of the power and strength of the four digits completely. And so, the said I C. predicted, inflicted a fatal wound on I W, against the peace. &c.\n[Inquisition was made] at H.'s in the community &c. before me, John S., one coroner of the lord R., on the aforementioned day of Mars, Capitulum xv. &c. In the year &c., on the appearance of C.'s body, recently deceased. P.B. from H., who was present at H., predicted the death of C., as is customary. &c. to inquire how and when C. came to his death, namely through the Sacrament of A.B.C.D. &c.\".qui dicunt super sacramentum suum &c. (who speak over their sacrament and so on). Where the prediction of the C. was made, on the day, year, place, and by the comiteter at the hour, it was peaceful for God and the lord king at H. the predictor's place. There came a certain W B. recently from C. in the county of Worcester, there he feloniously, to insidiously plot against the peace of the same lord king, on the same day, year, hour, place, and things predicted, and against the said C.'s magistrate, who was then pregnant and near to giving birth. He insulted her, and she, who was called Secur, held in her hands a hatchet, the fourth part of which W held in his hands. He struck her on the back of the head with it, mortally wounding her, and she, the predictor W, instantly died. And there he feloniously killed and murdered, against the peace.\n\nIur dicut, (it is said), that Is, the master of the house or hospital of St. John Baptist at Somers, and Imde K, Cap. xvi..And they, along with other malefactors, disturbed the peace of the lord King, on Mercury's day. In the year, [year], they came with violence and arms, and with a great multitude of people, bearing swords. They broke open and entered the closed and sacred house or hospital of St. John Bapist, in Bristol in the county, [county], and found there feloniously the inhabitants, who were found to have been seized, and took, and carried away, against the peace of the lord King.\n\nInquisition at S., in the king's prison of Marscales, before the king, on the 17th day of Ca., in the year, [year], concerning the body of I. B. of P., [P.], they were there found dead, killed by A. B. C. D., [D.], who say. That I. B. died in the king's prison of Marscales, before the king at S., on the 21st day of March. In the 21st year of King Henry the Seventh's reign, from illness, and not otherwise.\n\nInquest concerning the body of A., who was feloniously killed on the 18th day of Ca., where I. was..In the peace of God and the lord, King I's deed is now. And as it is written in Psalm 12 verses and the end, and just as quickly, I. committed that felony, he fled suddenly and without detection, taking advantage of that occasion. And it happened on N's day and year, in Cap. xix, that W, who had been imprisoned in Gaola or the castle of N, had stolen two bulls clandestinely at S. On the same day, before the lord king, B. and L., judges of the lord king, were assigned to deliberate on the matter in the lord king's castle jail. They testified against him on the theft, and he put himself on trial for good and evil over twelve jurors. They condemned him to death, and he was led to the gallows by R.T. bailiffs. And there, a certain clerk of the Hospital of St. John came and asked for the body to bury it, and he was released and the clerk had it taken to the cemetery of the Church of C.. deposito{que} corpore ad ter\u2223ram reuixit, et tenuit se ad sanctam ecclesiam\u2223nec voluit venite coram Iustic. ad pacem do\u2223mini B. sed se fatebat{er} esse latrone\u0304 die et anno predictis coram me prefat{er} coronatore, et abin\u2223rauit regnum Anglie, & dedi ei portam South hampton, et transmigrauit, et nihil habuit in bonis. &c.\n\u00b6 Contingit apud S. die. &c. Anno. &c. quod S T. inuent{er} fuit moriuus i villa de L. in vico tali,Capi. xx. primus inuentor eius fuit I C. plegios eiusdem I C. de essendo coram Iustic. itineran tibus M. et D. & vic. eodem die per dictum co\u2223ronatorum habuit vnam plagam in capite cum baculo ad latitudinem vnius pollicis, et pro\u2223funditate .ii. pollicum, ex qua plaga morieba\u2223tur. &c\n\u00b6 Inquisicio capt{er} apud D. &c. die,Cap. xxi. &c. An. &c coram A. coronatore domini regis, &c. super di\u00a6sum corporis S T. super sacramentum. &c. qui\ndicunt. &c. {quod} W. de D. occidit dictum S T. co\u0304 baculo suo apud C. &c. die. &c. an. &c. et nesciu\u0304t alique\u0304 inde culpabile\u0304 nisi predict{er} W.qui immediatamente fugit a ecclesia in quella occasione. E cos\u00ec far\u00e0 per gli altri secondo casi casuali. Eccome accade anche che qualche malvivente, dopo aver commesso il reato, si rifugia nelle chiese, e da l\u00ec vengono rapiti per difetto di parrocchiani, o contadini, o signori. E quando tale cosa accade, dovr\u00e0 essere letta in modo speciale, secondo come il caso lo richiede.\n\nInchiesta condotta in presenza di IS, uno scelto re del re, riguardo alla vista del corpo IS. [Questo] dice Cap. xxii. che ci\u00f2 \u00e8 successo il giorno M. e. Anno. circa l'ora. Quando IS era in pace con Dio e il re M., il giorno, l'anno, il luogo, e l'ora specificati, arrivarono W L. e S T. e. come il malvivente diceva il re, e per malizia, si sono avvicinati a IS e a lui, e hanno preannunciato W L. che avrebbero colpito due volte con la mano destra, cio\u00e8 quello che teneva in mano a quel tempo. IS ha dichiarato..The text appears to be written in Old English or Latin, and it seems to be a legal document describing an event involving multiple individuals, including I.S., W.L., T.S., and felon., among others. The text mentions that I.S. was struck mortally on his left side of his body, below an ass, and that felon. killed and murdered I.S. against the peace of the said king's crown and dignity. The text also mentions that felon. was present, assisting, procuring, comforting, and maintaining at the time of the felony and murder, and that W.L. and W.S. presented evidence regarding the case. The text concludes with a reference to a specific day, location, and book in the Suffolk community.\n\nBased on the given requirements, it is necessary to clean the text by removing meaningless or unreadable characters, such as the vertical bars and curly brackets, and to correct some OCR errors. Here is the cleaned text:\n\nsuper sinistrum partem corporis sui, scilicet subtus asellam, per cussit et ad cor suum dedit plagam mortalem, unde idem I.S. eadem hora illic et ibidem obiit incontinentem. Et predictus W.L. prefatus I.S. apud M. predictus felon interfecit et murdravit, contra pacem dicti domini Regis coronam et dignitatem suas. Et quod predictus T.S. loco, die, anno, et hora predictus, predictus felon fuit praesens, assistens, abbatens, procurans, confortans, et manutenens, prefatus W.L. ad felonem et murdrum predictum, in forma predicta. In cuius rei W.S. et W.A. capiunt iuris presentiam noviter de H. in comitatu Suff. et W.A. noviter de eadem, Cap. iii. in eodem comitatu, vi et abbate Elianus libertatis sue in dictum comitatu Suff. die Martis proxima apud H. predictus W.A. et W.S.\n\nThis text is still written in Old English or Latin, but it should now be more readable and free of meaningless characters..The suspect Felon, both predictor, maker, and perpetrator, took them into his custody and held them there at that time, and he wanted to take them to the jail of the bishop of E. instead of I. Clark, who was recently husband to H. by the hand of Bateman, W.S. and W.A., along with several other malefactors, and disturbers of the peace unknown, on a Tuesday, &c., at H.'s house and in his presence, &c., insulted G. there, and the aforementioned Felon was then in the custody of G. outside of his custody, by force and arms. And Felon seized, resisted, and was allowed to go freely, against the peace of the king. &c.\n\nInquiry for the king, Cap. iv, if, being in the same state in Parliament, Henry IV of England, recently, at W. in the year of his reign. v.tentor this editor inter cetera ordinated be, since no one is to exercise or multiply gold or silver, nor the art of multiplication, and if anyone has practiced or used it, and has been convicted accordingly in accordance with the legal form, let him incur the penalty as in the case of felony, as it is more fully contained in the same statute: a certain person named A B., fearing neither penalty in the said statute, disregarded it on the day &c. Anno &c. before D. in the common law of multiplication, with certain false metals, such as copper, brass, quicksilver, brymstone, and other false metals, feloniously practiced and frequented, to the detriment of the crown of the said lord king now, and to great deception and impoverishment of the people. &c. against the form of the statute. &c.\n\nIuris dic. What happened to H. mentioned, Cap. xv, i quod loco called L. T M., on the last day of April, anno &c..circa septimas hora ante meridiem, with weapons such as staffs and knives, he attacked R. in the R. of K. predicted, in the labor of the predicted H., and wounded him, causing his life to be in danger. R. B. predicted T. tried to escape as much as possible, but could not flee from the predicted R. when he approached the hedge of the predicted field, nor could he escape the predicted T. M., who pursued R. and attacked him furiously, wounding and maltreating him, and intending to kill him because they were both there, with a knife in his right hand, which he held at that time. T. M. struck himself in the gut with the knife in his left hand, under the (Thekeboue), in order to defend himself. This was on the first day of Mall, around horas &c., at H..predictor moriebat. Et vlterius predictus R. had no goods, neither cattle mentioned last day of April. \u00b6 Inquired if A L of H. in comitia and so on laborer, Cap. xvi. and I P. de same laborer, sixth day of December Anno and so on vi et armis, namely, and against peace, law and custom of England unanimously assembled and formed illicit conventicles there and then, and aggregated among themselves, since they, feloniously as felons at that time and there permitted by the king's displeasure, plundered certain R W. of H. and various dominion of the king's law, in the presence of the felon spoilers, against peace. And against various statutes in that case enacted. \n\nMemorandum, Cap. i. that on a Tuesday and so on, John R. newly of London and so on, was found to have committed various felonies with different felon cora, the lord king's receiver, at Westminster sterium. And I T D. Coronator domini regis and so on..ei being your assign, to record and discern or know matters put forth before me, not on the day of the moon, martis, and mercurii, but the following one. Then, on the next day of the moon, the aforementioned one came before me, prefaced by W., as a probator, under the custody of the marshal. The lord regis appeared in person, and he was called T. C. Recently, regarding L. and H. R., and others. Regarding what T. C. had predicted, in the presence of the same probator, around the first day of September. Year. &c. at B in the comitatus M., I will seek silver, to the value of 30 shillings, from the goods and chattels of A. B. there. &c. The felons were turaters, and H. R. had predicted that they had committed the felony in this way, and he received them and bought the aforementioned plea from them. &c.\n\nThe same procedure is to be observed for other consilium books.\n\nElsewhere, Capitulum ii, that is, on the day of Jupiter prox., &c. Year. &c. at D. IB., regarding a London yoman, before L. M. and his associates, the justices called R..ad Pacem in comitum predicto conservandam assignatur, indicatur quod ipse die anno &c. recitandum indicatur, contraria pacis domini Regis coram prefato Iusticie allocatur, qualiter se velit inde acquietare, fecit predictus iudex cognoscere, & dominus regis deuenit, petendo toronum domini R. sibi assignari. Unus corum dominus Regis comitatus predicto, et assignatus fui, ad audiendum et recordandum ea, que ipse pro commodis ipsius regis dicere vellet, aut coram me recognoscere postea. Tali die dixit coram me prefato coronato apud E predicto, quod W I. de L. in comitatus Leycester yoman, idem probatorium regia via inter G et B ad distanciam decem milliarum de B predicto. X die Anno &c. in quemdam IB insultum et verberavit, male tractavit, et sex marcas sterling in pecunis numeravit de bonis et catallis ipsius IB tunc et ibidem inventus felo deo, capax est, et depredatus fuit. Idem probator prefatus W I. appellat. Alias tali die..Anno. (year). In the commitment of William Coron, servant of Lord R, in the county of N, IS F, there were produced three diverse traitors, among whom were William S in the same county, and IB from the same, who, with the said probator and others, falsely and traitorously counterfeited and manufactured nobles, 150 shillings' worth of nobles, 400 grosses of silver of false and mixed metal, in the likeness of the good money of the king, which the said William was afterwards called coroner, and determined before the lord king for certain reasons.\n\nMd, on the day. (date). Anno. (year). Before me, TW, coroner and attorney of the said lord king, in the presence of the king TD, and the aforementioned TD, who had recently been staying at C and was then in prison, produced various treasons and felonies committed by TS from S in the county E, with the said probator and others, around the feast of St. E. (name)..They falsely created a large seal of King WM in a certain mold of earth, artificially manufactured and made, and in the presence of the same judge, they wrote various letters as if under the name of the said lord king outside the chancery, and they presented them with the aforementioned falsified seal in white wax, like the charters of the said lord king. And they, at that time, swore an oath to the same judge and to him in his presence, that they had received good gold from the king's hand, according to its weight. vs. And this same judge willingly concealed this, neither did he reveal it to the king, nor to:\n\nAlias, not on this day. &c. In the year. &c. I B. in the custody of Maresc. &c. before T G. coronated king. before the king R. various acts of treason and felony they came to know, Cap. v. & appealed IS. person, either as rector of T. in the commune of N, clerk, for the fact that he and they, with the consent of the same judge, on the 13th day of July, in the year. &c. at T. &c. twenty gross. &c..The man who was appointed by the good and faithful or legal mint master of the lord king, toned down one of those named grossi, speaking to him, and four nobles from the nobles of the nobility of the lord king toned and weighed a noble from the nobles of gold from the lord's mint, each noble being worth twenty pence, and the same noble was proven in value to be three shillings and fourpence according to his counsel in this matter.\n\nJohn, who was the wife of IA, was called IH in custody, and it was predicted of IA that she died recently, Cap. vi, concerning this.\n\nWhere IA was in peace with God and the lord R, now he is at M's parish in the aforementioned county. On that day, around the eleventh hour after midday, the aforementioned IH came there as if to visit the lord R. At that time, IH plotted and intended insidiously against the peace of the said lord king, his crown, and dignity, with a dagger which he then held in his right hand..in ventre suo, a felon struck, in that fatal wound, from which the internal organs of I A. were seen, I H. confronted I A. at the same place and there the felon killed and murdered him. And because I A. had summoned R. &c. in his own person, concerning the fact that I A. was at peace with God and the King at S. in the community &c. on that day &c. Cap. vii. About him, around the seventh hour, insidiously plotted and planned an attack against the peace of the said lord king, his crown and dignity. With a certain crossbow, I A. shot an arrow at the left side of G, causing the veins and nerves of his leg to be completely dried up, and thus he cruelly maimed him. And concerning this, &c. as it is written.\n\nI W. in his own person summoned R N. at H. in the community &c. in the king's prison, concerning him, Cap. viii. About the fact that I W. was at peace with God and the King at N. on that day &c. Anno. &c..circa horam, there came the aforementioned R. felon to the place where the aforementioned Lord felo, servant of the king, was, with the intention of insidiously plotting against the peace and crown of the king. At that time, the aforementioned R. was rewarded with legal money of the English mint for the king's coins. Felon was robbed, seized, and carried away. And so on.\n\nDB, in his own person, appealed to RE, the Lord, for the amputation of the tongue of the aforementioned D, and for peace between them, because he had done what? Cap. ix. of the statute in Parliament of England, in the reign of King Henry IV, was ordained, that a malefactor, who mutilated the tongues or eyes of men, should be duly proven and convicted, since such an act was premeditated cruelty, and the penalty for felony was incurred, as is more fully contained in the aforementioned statute: and where the aforementioned D had been in the peace of God and of the king, now at H. in the aforementioned place and day and year. And so on. circa horam. There came the aforementioned RE..The text appears to be in Old English, specifically Middle English. I will translate it into modern English while maintaining the original content as much as possible.\n\nThe text reads:\n\n\"Felonice, you who insidiously plotted against the peace of King Regis and his crown and dignity, on the day and at the place stated, and with a certain dagger that you held in your right hand, you cut out the tongue of D. Felonice yourself. Quickly. And I, C. brother and heir of R. C., summon I W of S. [in the jail of Lord R] about the death of my late lord, Cap. x, and you saw that where R. was previously in the peace of God and of Lord Regis, now at the hand of D. on the day [around the first hour after midday]. And there came the aforementioned I W. Felon, as Felon insidiously plotted against the peace of God and of King Regis in the presence of his crown and dignity, on the stated day and hour, and with a staff that he held in his hands, he struck it against the head of the aforementioned R. and inflicted a mortal wound, and immediately afterwards he died, and thus I W killed and murdered the aforementioned R. C., Felon.\"\n\nCleaned text:\n\nFelonice, you insidiously plotted against King Regis' peace and crown and dignity on the stated day and place. With a dagger in your right hand, you cut out D. Felonice's tongue. I, C., brother and heir of R. C., summoned I W of S. regarding my late lord's death, Cap. x. You witnessed where R. was previously in God and King Regis' peace, now at D.'s hand on the day, around the first hour after midday. I W encountered Felon, who insidiously plotted against God and King Regis' peace in the presence of his crown and dignity on the stated day and hour, armed with a staff. He struck R.'s head with it and inflicted a mortal wound, immediately causing R.'s death. Thus, I W killed and murdered R. C., Felon..W.G. personally instanced an appeal against himself in prison, according to the form of statute in Parliament of King Richard, the second year of his reign. He was indicted for the same offense on the same day, in the county of M., and he was charged with forcibly taking the wife of R., committing carnal knowledge of her contrary to the form of the aforementioned statute. He was summoned and tried swiftly.\n\nW.L., next in order, was indicted for shedding the blood of I., the son and heir of T.L., who was already deceased, the father of I. W.L. was personally instanced as an appellant by R.P. in the county, and he was imprisoned according to the form of the statute of King Richard, recently king of England, after the conquest. He was indicted and tried in the sixth year of the reign, concerning the rape of I. and the peace of the king, which had been broken because I. had been in peace with the king at M., in the county of E., on the day and year mentioned. At the hour stated, the aforementioned I. came there..The text appears to be written in Old English, specifically Middle English, and it seems to be a legal document. I will translate it into modern English while maintaining its original content as much as possible.\n\nThe text reads:\n\n\"he, a felon, against the peace of the lord king, now insidiously and with insults, premeditated against the crown and dignity of the said lord king, on the day, year, hour, and place predicted. And he, I P., a yeoman in the county of, in his own person, according to the form of the statute in parliament of the lord R. King of England, two years after the conquest, at W. An. of his reign, chapter xiii, instanced against I B. and others concerning him, because I. the wife of I P. was at peace with God and the lord king, now in the county &c., on the day &c., around the hour &c., there came the said I B., a felon against the lord king's person, now insidiously and with insults, premeditating against the peace of the same lord king's crown and dignity, on the day, year, hour, and place predicted, and he, I, had up to that point and there feloniously taken from him, and with her, he carnally consorted, and she, I, bore witness to this, post rapto, in the form of, for ten days &c., An. &c.\".This text is primarily in Old English, with some Latin. I will translate and clean it as faithfully as possible to the original content.\n\nThe text reads: \"About the perpetration of that rape, he consented to it, according to due legal procedure, was punished with wine. And as quickly as possible, according to the law in the sixth chapter, [this is] the justice I have today. Neither eat nor drink, nor have upon me stone, nor grass, nor other inchantments, through which the power of God's word might be lessened or diminished, and the devil's power increased, and my appeal is true, so help me God and his saints, and by this book, &c.\n\nThe justices command in the king's name that no person, of what estate, degree, or condition he be, present, be so bold to give any token or sign by countenance, speech, or language, either to the prosecutor or to the defender, whereby one may take advantage of the other.\"\n\nCleaned text: \"About the rape, he consented and was punished according to due legal procedure with wine. Neither eat nor drink, nor have upon me stones, grass, or other inchantments, through which God's word's power might be lessened or diminished, and the devil's power increased, and my appeal is true, so help me God and the saints, and by this book, &c.\n\nThe justices command in the king's name that no person, of whatever estate, degree, or condition, present, give any token or sign by countenance, speech, or language to either the prosecutor or the defender, whereby one may gain advantage over the other.\".And that no person remove, but keep quietly in place and come not within the circle: and that every person or persons keep their status and other weapons to themselves, and suffer neither the said proctor nor defender to take any of the said pons, or any other thing, that might stand in the way of the proctor, on pain of forfeiture of lands and tenements, goods, and cattle, and imprisonment of their bodies, and making fine and ransom at the king's will. &c.\n\nIt is decreed, Cap. i. statute de Autore E. 3. cap. 2 et an. 15. Cap. iv. {quod} Wherever a statute is made in the common council of the realm of England, that no minister of the king's household, nor any other person may maintain pleas or negotiations which are in the king's chest or other matters concerning the same, or which any party seeks or profits by such convention, nor may any person grant such jurisdiction to another under the aforesaid conventions, is fully contained in the aforesaid ordinance: whatsoever I C..And the case C. ac I P., and others in the confederation, brought a new dispute before the assize, which recently was in the court of the Lord King, now before the beloved and faithful men of the said Lord King I D. and I K. and other new justices of the said Lord King, to be taken up for the assize there, assigned by the burghers of the said king between W S. and I L. in the tenement in N and R S., and S. is seen from the manor of M. with its appurtenances, excepting four carucates of land, one hundred acres of land, one hundred acres of wood, and one hundred shillings of rent, which were in C. & E. in the county of Buckingham, where the said plaintiff remains, excepted, namely for himself and his heirs forever, and for other profitable reasons, namely C. li. sterling in money, numbered in this part by the convention between the said W and the said I C. and T C. and I P. on Monday. Anno. &c. made by the said W S. against the said I L..assumentes manutenens, et manutenens, in the reign of that king at that time were considered contemptible and contrary to form in such a case &c.\nIutus says, that in Parliament of King Edward, the third monarch of England, in the thirty-eighth year of his reign, Chapter ii, Statute de anno 38, Edward iii, Cap. xi..Among other agreements, if anyone, whether a juror in the assembly or elsewhere, seizes or detains property between a lord and a party, or between a part and a part, whatever they may acquire through these persons or others on behalf of the plaintiff, and if this is proven in the lord king's court through a process, whether it is a sixth part or that of any other person who wishes to prosecute on behalf of the king or himself,\neach of the aforementioned jurors shall pay ten times as much as they received, and the one who led the seizure shall have one-half, and all the seizors and those who instigated or procured such seizures in the country for profit or advantage shall be punished in the same way and form as the law prescribes. And if the law or seizor, or the one restrained, cannot satisfy in the aforementioned form, they shall be imprisoned for one year, as provided in the ordinances and agreements. Some TH, JB, and IC were jurors in this matter..noue Disseise, who recently was before the beloved and faithful men of King Henry I A. I C. and D. E., and now Lord Justice of the King, is assigned to be taken into custody by the King's brief, between W. S. de L. and I. P. in R. and S. And afterwards, on this day, in the year &c., before I A. I. B. and I. C., at W., by the King's brief, if not all taken, the aforementioned I. B. owes forty shillings and I. C. five marks on the 20th day of October, in the aforementioned Lord King's contempt, and against the form of the aforementioned ordinance and agreement &c.\nIuror presents, Ca. 3, statute 7, Henry 8, Cap. v. He who exists as a common laborer, refuses to perform the service laws of the King here and there, unless he himself can receive payment for his service by the day in winter, in contempt of the King, and against the form of the statute in such a case issued and provided. And further, before the day of this inquisition's seizure, &c.\nIuror presents, Cap. v, he who on a Wednesday, &c\n\nCleaned Text: noue Disseise, who recently was before the beloved and faithful men of King Henry I A. I C. and D. E., and now Lord Justice of the King, is assigned to be taken into custody by the King's brief, between W. S. de L. and I. P. in R. and S. And afterwards, on this day, in the year [year], before I A. I. B. and I. C., at W., by the King's brief, if not all taken, the aforementioned I. B. owes forty shillings and I. C. five marks on the 20th day of October, in the aforementioned Lord King's contempt, and against the form of the aforementioned ordinance and agreement &c.\nIuror presents, Ca. 3, statute 7, Henry 8, Cap. v. He who exists as a common laborer refuses to perform the service laws of the King here and there, unless he himself can receive payment for his service by the day in winter, in contempt of the King, and against the form of the statute in such a case issued and provided. And further, before the day of this inquisition's seizure, &c.\nIuror presents, Cap. v, he who on a Wednesday, [date]..Anno et exitauit et procured I B. serving S O. in his service, Chap. iv. statutus de an. 7. E. 3. Cap. ii. departed from the same service, whose procurement text the same I B. from the service of S O. departed then, which is a common procurator for servants under various laws of the lord king, so that the servant of the lord king for such matters is frequently disturbed and troubled, and the same M W. continued these disturbances and procurements for one year next before the day of this questioning, in contempt of the lord king.\n\nIuris dic. Quod S M. now serving W. L. began to serve W. L. at R. for husbandry service at K. from the feast of St. Michael the Archangel, anno IV. domini Regis nunc, Chap. vi. Statuta editus an. 7. H. 8. Chap. v. for one year next, for 30 shillings in money counted, one toga, one capon, one pair of shoes, to the value of vii d..\"nec non cultur octo acr\u2082 terre, precii .x. s\u0304. contra forma\u0304 statuti in hoc modi casu edit\u0304er et provisi. Iur\u0304 present, Ca. 6. statuter. 13. 2. Cap. 3. Quod ordinatur per diversa statuta existit, quod nullus homo, qui lacius existit, leporios liciscas seu odorencecos teneat vel exercet, nisi idem homo terr\u0304 ten\u0304 redditis seu servitia habeat ad valenciam .xl. s\u0304. in annum, quidam tamen I D, quod T F qui terr\u0304 ten\u0304 redditis seu serviminime ponderans, diversos leporarios, liciscas, et odorencecos continue a festo sancti Michaels anno. vsque ad diem captionis huius inquisitionis apud T. tenuit et exercuit, in dominio Regis nunc contemptum, et contra formam statuti. Et apres si mester soit, soit mise la mere en faite se longue demeaur. Iur\u0304 present, quod cum ordinatum sit et statutum, quod nullus laicus homo tenebit seu ero venandi, Cap. vii. Statutum de an. 12. Richard2. cap. 13, nisi habeat terr\u0304 et ten\u0304 ad valenciam .xl. s\u0304. in annum.\".de F. and I F. de G, who have no land or tenements, hold and exercise, and each of them holds and exercises the keeping of leporarios liciscas and odorecos for hare, fesian hares, and partridges, and they themselves and their wives have twelve hares, twenty-four hares, and four fechan hounds, and forty partridges, from the feast of Natalis domini. &c. in the year. &c. and they celebrate the festival of Oi\u0304m sanctorum then next following from E and from\n\nIur\u0304 dic. (quod) I T. de W. in com\u0304. &c. I M. de the same woman, Cap. viii. statut\u0113, tra vena and W S. of the same husbandman, custodiu\u0304t, and each of them custodied hayes purse\u0304nettes and ferettes, and dogs for hunting, and none of them has lands or tenements worth more than forty shillings per annum, and they are common hunters, contrary to the form of the statute issued and provided.\n\nCapi. vi. contra tran. &c.\n\nIur\u0304 present\u0113, (quod) cum in statuto parliamenti dn\u0304i E. nuper regis Anglie. 1. progenitoris dn\u0304i regis tunc apud Westminster Anno regni .iii. teneti edito, gentes parcos..If someone commits a crime in parishes or markets, they shall be brought before the secular judge and corrected according to the mode of the offense, as determined by the transgression. The criminal of this kind shall have prison for three years, and may be redeemed by the lord king's will, if he can pay the ransom: and then he shall find security, so that he no longer commits such acts: if he seeks to find this security, he shall renounce the kingdom, as is more fully contained in the statute, certain I. the aforementioned statute being disregarded, not fearing the penalty in that statute, the lord king's duchy or Lancaster, within the rape of P. at M., with many others unknown to him, there, committed violence and arms, namely staves, bows, and arrows, day and year. And he broke free without the lord king's leave and consent, and three horses of the lord king were found there and then seized, and he carried them away, contrary to the form of the aforementioned statute, and against the peace of the lord king..I present to you, where it has been ordained and established, Chapter X. Where a vicar returns who has nothing where a sufficient part exists. A man, who reads the law of the king of England in his own kingdom, regarding lands and tenements sufficient for him to pursue the king's cause or that of his party, through some vicar or sub-vicar of the kingdom of England, returns nothing, while the same king cannot respond for his exits and profitable lands and tenements. Recently, a certain I C, under the vicar T E, disturbing and attempting to extort certain sums of money from him, and unlawfully observing the aforementioned vicar in this matter, I C, through a writ of detinue and muniments, was prosecuted by R W, versus I C, until the term of Easter. Anno &c. He returned before the King's Justice of the Common Bench, namely in the octave of Holy Trinity. &c. I C, who was thus disturbed, knew that the writ would be served upon him by the term of Easter..In his bailiwick, there was nothing that could be attached to justify the seizure of twenty denarii from the said R. W., where he had twenty denarii at that time and still had lands and tenements worth twenty marcs annually in the vill of E., within his bailiwick. If the said I. C. had not appeared in the aforementioned plea before the aforementioned Justiciaries, the lord king could have responded with the pretext of a writ of seizure for the aforementioned I. C., a writ of the king's court concerning common debt having been emanated. I. C. was captured and arrested by I. S. Balliuum, the itinerant officer, on the day next following the feast of St. James the Apostle, and was taken to the prison of N. and detained there, until he had made a decision for the sum of thirteen shillings, four pence, and eight denarii, according to his deliberation, which caused great impoverishment to I. C. and the aforementioned relief, and pertained to the lord king in such cases or if they came into being through destruction. [CAP. xi. Super statutis de au. xv. R. 2. ca. 2].I, L. R S. and others, gathered together more than two hundred men, disturbers of the peace of the lord king, in insurrection around the number two hundred men, in illicit conventicles, on the day in the year &c. They came to the aforementioned SP place with weapons and arms, namely javelins and bows, and at that time and there, in the manor of S. manuforti, concerning the possession of the lord king there, and the free holding of I. count of S. in the aforementioned manor, they entered, and they ejected and expelled the said lord king from possession of his manor, and the said count from his free holding in the manor, with the manuforti, as preferred, on the fourth day of April until the day &c..[tunc proximo sequentibus, ut preferentur, tenuerunt et adhuc tement, et sic dictum comitem a libero tenemento suo eiusdem manerii in servitio dicti dominus Regis in partibus Francie, ac sub protectione eiusdem dominus regis existerant, hic etiam die et anno: &c. Cum manuforti ut preferrentur ejicerunt et dissesuierunt, contra pacem dicti dominus regis, ac contra formam diversorum statutorum in hoc casu editarunt &c.\n\nJuris present, Cap. xii. (quod) cum in statuto in parlamento dominus Ric]\n\nTranslation: [Then, next in line, they continued to hold Manuforti, as preferred, and they still hold him, and in this way the count was taken from his free tenement of the same manor of the said lord king in the parts of France, and under the protection of the same lord king. On this day and year: &c. When Manuforti were to be preferred, they expelled and dismissed him, against the peace of the said lord king, and against the form of various statutes in this case enacted and provided, &c.\n\nJuris present, Cap. xii. (quod) cum in statuto in parliamento dominus Ric]\n\nCleaned Text: Then, next in line, they continued to hold Manuforti, as preferred, and they still hold him, and in this way the count was taken from his free tenement of the same manor of the lord king in the parts of France, and under the protection of the same lord king. On this day and year: &c. When Manuforti were to be preferred, they expelled and dismissed him, against the peace of the said lord king, and against the form of various statutes in this case enacted and provided, &c.\n\nJuris present, Cap. xii. (That) in the statute in parliament of lord Ric].In the reign of the King of England, in the fifth year, it is stated that a statute was issued, which forbids any entry into any lands or tenements except in cases where entry is granted by law, and not to a man-at-arms or with a multitude of people, but only in a lawful and quiet manner. If anyone has acted contrary to this and has been duly convicted, he should be punished by imprisonment of his body, and returned to the will of the King, as is more fully contained in the aforementioned statute. H C in the name of S. at Common Law, on a Friday, &c. In the year &c., granted to one John S. one messuage with appurtenances, in the land of a certain John T., of whom the same John S. was seised at that time in his own dwelling, as of fee simple, from William S. and DA to the same John S. and his heirs, perpetually, by the end of the court of the King at Westminster. In that place, entry is not granted to H C illegally and in an unsettled manner, with force and arms, that is, with swords and staves. &c..The following text pertains to a contemptuous entry made in the direct domain of the King, causing harm to the King himself, contrary to the form of the Statute mentioned below. (\u00b6) According to the statute, Ca. xxii, in the year 8, F. 6, chapter six, if a person is expelled from any lands or tenements, seized or peacefully expelled, and afterwards held by the man from whom the entry was made, or if any feoffment or discontinuance occurs after such entry, and the possession of the owner is defrauded or taken away in any way, the injured party shall have a remedy by writ of assize new or by action of trespass. And if the injured party obtains a writ of assize or judgment in action, he shall have relief against the disseisor.. recuperet per veredictum, vel alio modo\nper debitam legis formam inuenlar\u0304, quod pats defendens in terris et tenementis vi ingressa fuerit, vel ea per vim post ingressum suum te\u2223nuit, recuperet quer\u0304 damna sua ad triplum versus defendentem, et vlterius finem et re\u2223demptionem domino Regi faciat: quidem ta\u2223men I T. de F. in com\u0304 de E. yoman, et alii. &c. statutum predictum minine verent{er}. &c. Anno &c. I B. de manerio de B. in A. in com\u0304. &c. ma\u2223nuforr\u0304 vicm baculis gladiis. &c. expulserunt, et disseisiuerunt, et ip sum sic expulsum et dissei\u2223situm a predict{er} die. &c, vs{que} diem &c. extra tenn\u2223erunt, et adhuc extra tenent, in dicti domini re\u2223gis contemptum, ac contra forma\u0304 statuti pred. &c. vbi predictus I. nec antecessores sui, nec ali quis alius, cuius statum & possess. inde per .iii. annos continuauit. &c.\n\u00b6 Inquisic.Cap. xiiii statutum Anno. 8. Henri. 6. Capi. vi. capr\u0304. &c. apud &c super sacramen\u00a6tum &c. qui dicunt, {quod} vbi T C.The legitimate and peacefully possessed was in his lordship, namely the fee and a quarter of the manor of N.B., and the possession continued until T.E. and others entered, and they took possession of the same manor from the aforementioned day until the aforementioned day against us, with such power they came and occupied it, causing great disturbance to the king and contrary to the form of the statute in such cases made and provided, where none of them, nor any other to whom the statutes belonged, nor any of them had anything in those manors, or any injury within three years before their entry, to the knowledge of the aforementioned juror.\n\nThe juror presented, Chapter 15, Statute H. 5. year 1, cap. 3, on fabrication and muniment..In the statute in Parliament of the lord H. the new king of England, at Windsor, in the first year of his reign, it was agreed, among other things, that if any persons from that conspiracy and against, had fabricated or manufactured false instruments or writs, concerning the possessions and titles of the lord king's property, the injured party in this matter should have the right to recover damages, and the convicted party should make an end and redemption according to the will of the lord king, and others. L. D &c. and others, on their observation and conspiracy, various false deeds and writs, one of which was the entire statute of G C &c., concerning a messuage and the land of I H &c. and other false deeds and writs concerning lands and tenements..I. were imagined and created, and made it public to be pronounced and published according to the law, for the purpose of destroying and disturbing the possession and title of the said I. H. in lands and tenements, because of which the same I. was greatly troubled and disturbed in his possession of the lands and tenements mentioned, before the King's contempt, and he himself suffered damage from C. lib. and contrary to the form of the aforementioned statute. &c.\n\nIuris dictunt, Cap. xvi. statutum de liberatis pannis. (That is, in the statute H. iv. of the new King of England, at Westminster, in the year anno).In the beginning of his reign, he, among other things, existed as the one who established this, that no archbishop, bishop, abbot, priest, or any other ecclesiastic or temporal person under the kingdom of England, could have a free cloak, except for his familiar servants and officers, and those who were learned in spiritual or temporal matters in one law or another, under the penalty of ending and redemption at the will of the king: and this was established and ordained in the parliament of the said king in the seventh year of his reign. This statute was ordained and established concerning caps, in the time of King Richard..The following text pertains to the second king of England after the conquest, who firmly held, guarded, and enforced the following: it is added that any knight or person of lower status who gives away a freed woman, whether in regard to a cloak or shoes, against the form of the stated statute, incurs a penalty of one hundred shillings for each offense concerning the cloak or shoes of the king, whenever he acts against the stated statute or ordinances. The one who receives a freed woman is also subject to the same penalty of 20 shillings. And these penalties are in no way pardonable. In the Statute in Parliament of King Henry the Fifth of England recently..In the eighth year of his reign, an ordinance and establishment existed, which had been established through various statutes at different times by the noble ancestors of the same king. No soldier or any other person of lower status was to give any freedom of cloth or clothing to anyone, except to their relatives, servants, and men, under one law or another, or be taught, under penalty. According to the law of the donor, and forty shillings according to the law of the receiver, for each time they did so, contrary to the aforementioned statute, and the one who wished to follow this was to have one half of the aforementioned penalties, after these offenders had been duly convicted. The justices in every county of the English realm were to have the power, at their discretion in their courts, to inquire into and hear and determine these matters, as the aforementioned statute more fully contains: a certain I L., a young man in the aforementioned county, and others..libet cadaverumobis uncum quemquam unam togam unius coloris. (Roman law, de S. armiger) If a knight or his servants, or from his council, in one law, presents himself, the skins of worsted, which the cloth is to be made from, and contains them according to the custom of the lord king's law, he should sell and has customarily sold 40 skins of worsted, indeed H. and P. G. sell, and [on] the day, [in the year], at [place]. He sold various skins of worsted, one containing 30, and another 20, [to] I. D. and others, under different laws of the lord king. (Roman law, de S. Abbas de B. persona sive rector ecclesiae de E. in comitatus Sanctae Crucis) Proceeds in the Christian court, Cantu die (Canterbury day), [in the year], at H. in comitatus Meath, quenda W. de L..A carpenter in the court of Christianity, residing in the curia of Henry, archbishop of Canterbury in England, and master W. P., who was present as auditor of the same archbishop's causes, was involved and concealed the fact that W. would render the tithes from the gross arboris (trees) of W. to the Abbot, whose name had recently grown in reputation as \"this word,\" Silue Sidue. Specifically, there were one hundred oak trees, each of which was over forty years old, and one quercus (oak tree) of thirty years, which had existed before their removal. W. had previously predicted this on the fourth of July, which was soon to follow, at the court of the aforementioned archbishop, before Master W. P. in London at St. Eanswith's in Wardrobe, and various judgments were rendered against W. on this account, and he was summoned to appear and respond at the aforementioned court, before Master W. P., for contempt of the King and violation of the recently issued statute regarding provisors. Additionally, I.S.C..in the aforementioned county, and others, died [on the day and year]. In the year [year], the aforementioned complainants, whether they pleaded or not, maintained and sustained the contempt of the lord King, and contrary to the form of the recently issued and served statute against maintainers and sustainers of complaints.\n\nIuter presented, Cap. xix, Statute de an. 18, He\u0304 6, cap. 12. That I P., a gentleman, and others, with several other persons still unknown, contrary to the king's law and the form of the statute, conspired and cohabited at T.'s aforementioned place on the day [day and year]. In the year [year]..habitually, in various seasons, they were united and confederated, falsely, fraudulently, and maliciously, to come against those who were faithful and innocent, according to the law of the said lord king, for their own use, and they turned against each other, standing together while opposing the said lord king, and whatever laws of theirs in all and singular matters, they brought suits and quarrels before them and those who were with them. And if any of them brought a matter or quarrel before them that they and those with him should notice and persevere in, they were to do so and were obligated to do so..If someone among them should assume the cause or lawsuit in the name of another person, those who wish to pursue the cause or lawsuit against that person, rather than their own, should maintain, support, and hold it in truth before the Justiciar and the law in full, with the unity, conspiracy, confederation, and maintenance of I P. and others sworn to this, gathered and bound together in one group. In the year [Anno], at a conspiracy held among them at C., I H. was involved in this matter on that day [die. &c. Anno], concerning the sale of one horse for [precii. &c.]. Regarding the goods and chattels of I P., which were at S., I P. stole, seized, and carried away a cow, falsely and maliciously indicting others for it. And I P. was prosecuted for this..et alii modo et forma uniti et confederati diversa falsa placita querelas innumerabilia, tam nominibus eorum propriis quam nominibus alienarum personarum eis falsae et maliciosae congregatis et uniti prosecuti fuerunt, et manutenebant, et inde prosucuti et manutenebant. Predictus I.P. ad hundredum domini P. militis apud S. predictus xiv. die. Anno. et cetera. Tenter eodem I. ad tempus ballivus eiusdem hundred existens ad statum possessionis R.S. et A uxoris sue adnundum. Et propter hoc quod ad quamlibet curiam hundred ibidem successe tenebat predictus R. uxorem suam ibidem producere nequicet, ita excessiva americamenta in statu eorum de pauperationem fierint et evenire consideret taxator americamenta Curiae predictae semper de conina predicta I.P..exstiterunt quatuor querelas transgressionis nomine William yoman contra Robertum Symon et Agnes leuatas et maltreatas, predictus William Earl of Warwick queren erat huiusmodi querelas levare. Cap. xx. Quod iuru no possunt cessare tres dies inter parties quarantas restanterunt. Iuru presentatum, quod Ioannes Coke et IS de W. et alios in comitatu Buckinghamiae per vicecomitem B. inpanellati, postea per eundem vicecomitem per gravia terrarum et catallorum suorum exitus, virtute brevis diei regis eidem vicecomiti inde directi, ad comparendum in curia domini regis coram ipso rege apud W. in crastino animarum An. et alia die, debiti placetis iunctum, et eidem IC et IS die sabbati. Quaranta libra quas idem rex a prefato IS exigit ad patriam in eadem curia..quarto day at the court of Crastino mentioned, in the court of the Lord King at Westmarch, before the Lord King in the great hall of pleas of the said Lord King, the said I E. was summoned and appeared before the said court, the said I E. having recently in the Middle shire in the county of B. summoned and imposed upon the juror, concerning the exit of the said I E., if the said I C. and I S. were to appear before the Lord King on the fourth day mentioned, they were to be taken, and the jurors were to swear the verdict of the said I E. on behalf of the Lord King, and the said I E. wished to say, in regard to the premises, that the Lord King was eagerly delaying and defrauding the said I E.'s capture, and the said I C. and I S had unjustly hindered certain T H. and R F., servants of the Court Marshal's household of the Lord King at Westminster, on the Saturday mentioned. The said I E. conducted and dismissed the valets and servants of the Marshalsea's household of the Lord King at Westminster, and I C. and I S procured the exit of the said I E..In response to the pretext given to T. and R., I found it necessary for their security and the peace, through them, to be sought out and apprehended by I and I. I, C., pursued them subtly, and they were brought before the king on that day, and 200 of their supporters were to be summoned, whose summons and orders were given on behalf of T. H. and R. F., on Saturday, around eight o'clock before nine in the same king's palace and in the presence of I, S. Then, in the aforementioned palace of the king, near the aforementioned chancery, the king's chamberlain, Banci regis, and the common sergeant arrested and detained I, C., and I, S., starting from Saturday and continuing until Monday. I, C., and I, S., were unable to appear due to the absence of oath-takers..The following text predicts a grim outcome for those who, in the king's court, have disregarded and brought disgrace upon the king by not paying their debts. The loss of such debts poses a clear danger, and the damage inflicted by I C. and I S. is significant and harmful, potentially leading to further harm and audacity. This can be avoided only if an appropriate and fitting remedy is applied to the situation.\n\nInquiry is made for the king, Cap. xxi, concerning the matter that I C. and their associates, the king's justices, ordered I B. from the king's bench to have I C. and the same Iusticiarius brought before them immediately to ensure sufficient attendance for the peace of a certain F G. and the entire people of the king. I B. was also ordered to bring the aforementioned Iusticis before the king's bench, and if the aforementioned T C. was present there, to seize him and bring him before the justices in order to secure the aforementioned peace in the aforementioned forms.. domini regis in curiis su\u2223is ibidem sedent{er}, et materias et causas ipsius regis et populi sui regni sui Anglie assidue at teudentibus, longum daggarfi suum extraxit et in prefatum I B. insultum fecit, et ipsum interfecisse voluit, nisi pet circumstantes thimpeditus fuissent, et arestum illud fre\u2223git, et rescussum fecit, et abinde in sanctuarium Westmonasterii velociter currend daggaru\u0304{que} predict{er} in manu sua extract{er} alta voce claman\u2223do, et hominibus suis tunc et ibidem eristent{er} dicendo, occidete rusticum, qui me sic vt pre\u2223mittitur, arrestare voluit, in domini Regis ac curiarum suarum contemptum manifestu\u0304, nec non huiusmodi malefactoribus malum exem\u2223plum, nisi citius in hac parte apponat{ur} remedi\u2223um, &c.\n\u00b6 Iur\u0304 present{er},Ca. xxii. Statu. de 15. E. 3. Cap. ii. quod W. A. de B. &c. die &c. an &c. apud M. et P. diuersis hominibus scilicet I P. R S. et R A. ividem obuiand et cum frument{er} et orded ad mercet{er} de B. veniend .iiii.quarteria frumenti found there contrary to the form of the statute, edited and provided forstallers so that they paid no heed to the aforementioned market. And they declare on their sacred word that W. was the common forstaller and regulator of various provisions at the aforementioned county market, and other merchants in the same county, causing grave damage to the people dwelling there under the same lord king, and contrary to the recently made and published statute. &c.\n\nChapter 23, Statute of Stains, E. 3, cap. ulterius & an. 3, E. 3, ca. 4, quod I E. P. S. were contemned before the king's court at &c. in contempt of the king's court, and they surrendered certain goods and chattels to John C. namely, and what was aforementioned. &c. They were common oppressors and extorters of goods. &c. I hear the reading of the aforementioned lord king's charter. &c.\n\nThey say, in the statute of the lord king Henry the Fourth, newly of England, in the seventh year of his reign,\n\n(quod) when in the statute of the lord king Henry the Fourth, newly of England, in the seventh year of his reign,.In the statutes of parliament during the reign of Henry Sixth, in the eighth year, at Westminster, edited by W. Tenant and others, the following is included: no one, regardless of status or condition, may give a free pardon or grant a capitation to any person, except for their household officers, bailiffs, and servants, and other men of their council, in one law or another, under the penalty of one hundred solidi of lands and goods and suchlike free pardons, and forty solidi of lands and goods and suchlike to those who receive or venture to receive, for each time a contrary statute has been predicted and granted or received. However, R.B. of C., in the county of Huntingdon, armigers, did not consider these statutes, regarding a certain free pardon, namely a diverse set of togas of various colors given to I. of B. and others, a yoman. S.C. regarding the same yoman, who was neither his nor had ever been his servant or officer..Your input text appears to be written in Old English or Latin, but it's not clear which one. I'll assume it's Latin for now, as it's more common for legal documents to be written in Latin during that time period. I'll provide a cleaned-up version of the text below, removing unnecessary symbols and formatting, and preserving the original content as much as possible.\n\nYour text: \"seu familiaris ipsius R.B. nec in lege una seu altera aliiqualiter erudit or instruct die. &c. Anno. &c. apud. &c. dedit et distribuit. Et predictus I et S. easdem togas de prefato R. eisdem die anno, et loco, contra formam statutorum predictorum receperunt, et eisdem togis continue a predicto die. &c. vsque. &c. apud E F.\n\nP. et S. usi fuerunt, in contempium domini regis, legisque sue dedecus manifestum, ac contra formam statutorum predictorum. &c.\n\nIur dicunt, quod I C. primo die Aprilis. Cap. i. Anno. &c. apud B. de essend de consilio I H. ad bonum, et sanum consilium iuxta illius scientiam exigens, eidem I H. impendere in omnibus et singulis materiis terris et tenementis suis in Comitatu H. et B. qualitercunque tangent, et precipue erga quemdam Wishelmum S. ius clamare et exigere in manerio de Middelsex cum suis pertinencis, eiusdem Ioh. H. in dicto comitatu H. et B. pro certa pecuniae summa vicm pro quatuor marcis. &c\"\n\nCleaned text: \"Your familiar of R.B. was neither educated nor instructed in one or another law on that day. [Year.] [Location.] He gave it out and distributed [it]. I and S received the same togas from R.B. on that day, in that place, against the form of the stated laws. They continued wearing those togas from that day. [Details.] [Location.]\n\nP and S acted in contempt of the king's lordship and the shame of his law, and against the form of the stated laws. [Details.]\n\nIt is said in the law, on the first day of April, Cap. i, [Year], at B's, that I H was to be consulted for the good and sound counsel, according to his knowledge, and I H was to impose [something] on all and every matter of his lands and tenements in the county of H and B, in whatever way they were touched, and particularly towards Wilhelm S, to claim and demand in the manor of Middelsex with his followers, and towards Ioh H in the said county H and B for a certain sum of money, 4 marks. [Details]\".The text reads: \"Preface to John: The papers and documents concerning the title and manor of the said John C. were in his possession, which he showed and revealed to the said John H. according to his counsel at that time and place. He gave notice and informed him that the said John C. falsely and cunningly intended to seize and defraud the said John H. of the title and possession of his manor, in the presence of B. The said John H. fully exposed and demonstrated the manor of his manor to the said W. S., requesting and procuring his counsel in this matter. He obtained and sealed a new writ for a summons to dissolve a newly granted lease of a free tenement in N R., namely of the said manor. The proceedings, demonstration, and procurement of the writ were made on the same day. In the year, versus the said John H.\".arram coram dilectis et fidelibus domini Regis I C. et M O. ed tunc Iusticiis ipsius do assignment predictum coram predictis I C. et M O. presentia quodam EN. non expectavit. Virtute brevis domini Regis, if not all then at that time and place, recuperavit versus predictus IH. per iudicium inde in hac parte redditum, both the seisinam manerii predicti per recognitio assise illius, as well as C lib. pro dampnis suis, which he sustained due to the disseisin of that man. And thus, predictus I C. deceived the same IH falsely and fraudulently, leading to the impoverishment, destruction, annihilation, and expulsion of said IH.\n\nIur presentant, quod TF. de I. et al die. an. in Henricum servent T V. apud insulum fecit, Cap. ii. and at that time and place, he arrested, imprisoned, and detained the same H, until he reached the end for forty..s.p. He, with the aforementioned T., committed these and other atrocities there, against the peace of the then lord king. &c.\n\u00b6 They present the indictment, that I A. of C. was a ballivor's freedman. &c. on that day. &c. In the year. &c. He arrested B. at W., where B., a certain I D.'s servant, had stolen forty oxen from I D., also at W. Cap. iii. ad balene. I A. had declared this to D. either through I A. himself or through one of the ballivor's freedmen. &c. on that day, in that year, and at that place, as predicted, he permitted B. to leave his custody voluntarily, and had and received the predicted oxen there and then, knowing that D. had stolen them in the predicted form, for his own use. &c.\n\u00b6 They present the indictment, Cap. iv. that R. T. R. L. and others, unknown, came to M. and there, in a certain field called w., they dug in a certain mountain called the mountain of the southern part of the royal road there, where it leads from the villa S. &c. in that same mountain, R. T. &c..They found the hidden treasure, namely silver and gold in a cradle worth over 1 C. libra and more, and they took and carried away that treasure from there, to be answerable to the king for it. Iuror presentan, Cap. v. (That T. Comes Glouc. during the reign of King E. 4, in the eighth year of his reign, was seized of the manor of C. with N. and the manor belonging to the son of King E, and held it in chief by military service, namely one-eighth part of the knight's fee; That the manor was worth twenty marks per annum, besides what was recovered; and he granted it to I. W. to hold for himself and his heirs perpetually, without the king's license, who was seized of it as of fee, and granted it to H. T. to hold for himself and his heirs perpetually, and H. T. was seized of it as of fee, and afterwards granted it to F. w. to hold.) Without the king's license, who was seized of it by the virtue of the grant to F..The same person, F.W., who had come from the aforementioned place, had lived and received his due for 24 years prior to the day of this inquisition's caption. &c.\n\nIuris present, Cap. v. It is recorded in I S. days, An. &c., at H.'s house and with arms, gathering many unknown malefactors to himself, and with armed servants of the disturbers of the peace of the lord king, and with armed retinues, he inflicted great injury upon himself as it is said, through his own power, as if it were a royal power, to avenge and correct it. He made a great arrest there and then of many from the people of the lord King, so that the whole country there sustained a great terror at that time, to the grave damage of that part and great evil under the law of the lord King. &c.\n\nIuris presentant, Cap. vi. One servant R.B. of O &c., one of E.H.'s ministers..A recently deceased vicecomitizer, from whom certain malefactors had extracted labor through the instigation of some of his envious rivals, claimed that the abbot had instigated the charges against him, and protected him, along with other cunning deceptions and deceitful machinations. He presented various sums of money to the same abbot, and promised him, in order to be favorable and a defender, as Ricardus had promised, that the abbot should receive twenty denars from him regarding the aforementioned matters. However, upon reflecting on this later, Ricardus realized that he had not acted appropriately in this matter. He then devised a new deception, in which he accused the abbot of amassing large sums of money through illicit and deceitful means, after the aforementioned day, and so on. The following day, Ricardus, along with other servants of the vicecomitizer, visited the abbot at G..The abbot, who was falsely and deceptively accused of existing at the aforementioned turn for various felonies and abductions of women, was not. Therefore, it was necessary to arrest the abbot and take him to Oxford castle. The abbot, terrified at the prospect of being imprisoned for examination, fearing not only the dishonor to his prelacy but also the scandal and impoverishment of his household, began to negotiate for peace. Believing all the accusations against him to be true, he gave his rent, solidi, and pledged to serve the aforementioned R., named master, in his place..In that place, the living beings who were there received forty solidi, which they had received there at that time, as a grave damage and scandal to the said abbot, and a detriment to our said one, contrary to peace and the law of the lord king. &c.\nThey present the title deed, which has been in existence since there is no memory of a time when it was not, Cap. viii. It was customary for all people and their cattle, oxen, pigs, sheep, and other livestock, who stayed within the said village of A in the commune of Mid, adjacent to it for a space of one mile, to pasture their livestock within the said commune for the whole year, and for all those who stayed within the said village, from a time when human memory does not exist, to have common pasture there for their livestock, with R and C, and others unknown, whom they associated with themselves, by force and arms, namely swords, staffs, hooks, flails, goads, and arrows, daily. &c. in the year &c. at E in the parish of A.. predict{er} de iniutia sua {per}\u2223pria\net abs{que} titulo clameo seu possessione per ipsum habitis C C. acr\u0304 terr\u0304 arrabiles ibidem cum cepibus & fossatis sibi inclusit et obstupa\u00a6uit, et illas sic inclusas & obstupat{er}; vt seperale solum suum a predicto die. &c. vs{que}. &c. tenuit et decupauit, in preindic\u0304 et damnum omniu\u0304 ho\u2223minum et tenentium predictorum, et ad nocu\u2223ment{ur} et impediment{ur} omnium vicinorum, terr\u0304 infra commune predict{er} habentium, necnon co\u2223tra consuetud predictam, et contra pacem dictt{er} domini regis. &c.\n\u00b6 Iurator\u0304 presentant, quod R S. nuper de L. &c. et I S. nuper de. &c. nuper complices et de societate,Capi. ix. false et notorie predit{er} Iohannis Cade defuncti die. &c. Anno. &c. vi et armis. &c. videlicet, &c.The following individuals, at Surrey's place, were disturbing the peace with other weapons, and they had risen in insurrection and associated with each other in various conventicles there, communicating with one another about the king, saying that the same king, the lord king, had been at Cyllingworth and had sent his messengers to the western parts to gather the people of the king, to destroy the aforementioned John Cade, then the captain of the malefactors. Since the king could not gather any men from the western parts to be with him, and if those men were unanimous in their consent and will at that time, all the men under the English kingdom against them, saying many other words against the king and his kingdom of England in an insulting and disgraceful manner, openly seeking to deprive the aforementioned king of his rule and governance of the English kingdom, to the manifest prejudice and contempt of the said king, and against the peace of the same lord king. &c..I present, that I B. de L. &c. died and began the sixth day of the month and year An. &c. with weapons. At D's place, he seized and dismounted two horses worth six marks from E F. and kept them, along with the aforementioned horses, in a certain castle for a week thereafter. The same horses, for a cause, remained there, against the peace of the lord king now &c.\n\nI present, that I B. died on the sixth day of the month and year An. &c. with weapons. L. ones T N. were worth ten, eleven marks, which he seized and dismounted at D's place. He kept and dismounted them there for three days following, so that forty oxen from the aforementioned oxen were greatly damaged, and he kept the remaining forty oxen for their own use.\n\nI present, that I C. de B. died on the day &c. in In. at B.'s place, before A C. The constable of the lord King in that village, performing his duty, committed an insult, intending to make a great disturbance there, in contempt of the lord King and against the peace. And a harmful and pernicious example for his people. &c..I present, that W B. recently obtained an argument with L. about arms, R N. and others on that day. & Anno. at Pacochiam N.'s, on another royal road leading from M, beneath N.'s park in the county M, with six men and arms, aggregated with more unknown malefactors, as Guthrie had attracted insidious men who had laid ambushes to capture A., who was then at peace with God and the Lord, and herself there. They found A. and her retinue, consisting of a javelin, crossbow, and arrows, at the aforementioned parish, and seized and carried away the horse's bridle and entire equipment at Valencis. & They found and seized the cattle and goods of A. herself, also there, against the peace of the Lord King. & Iuror: Ca. xiv. That when D B. had wished to seize H C.'s gold there according to the law and custom of the English realm, H C. of N. &c. had refused, and had committed other enormities, causing great damage. &c..at contras pacem dicti domini regis. &c.\nIn the case of N R. of B. in the commune &c., husbandman in the court of Roger priors of Elien hunter of Woford in the aforementioned commune, if N R. had been more placable and lawfully compensated in the aforementioned action of debt for iv. li viii. s., instead of being implacable, he was lawfully condemned. According to the law of England and custom of the court, these diverse breaches or precepts from the aforementioned court were issued and directed by the RE ballivus of the aforementioned court, and the RE minister of the aforementioned court, to be done, made concerning the goods and chattels of N R. in the bailiwick of the aforementioned court. iv. li viii. s. These were to be held in custody of the aforementioned court at a certain day specified in the aforementioned precept, according to the law of the kingdom of England and approved at that time and there in deliberating, which same E. did on the second day of November. Anno regni regis Henrici septimi. 1. by Edw. W. and R B..Some servants and ministers of Subballius, under the liberty previously granted, and without the jurisdiction of the aforementioned Curia, seized 40 cows of N R. for the purpose of making them pay for the aforementioned matter. Quadam W P., Canon T E., and others, joined forces with them, causing disturbances to the peace of the Lord King, disregarding the aforementioned offenders, day and year mentioned at Curia, with weapons such as swords, clubs, and others in the aforementioned place. Edni and Robert B. carried out the aforementioned insult and injured them, and they took away 11 cows from them, not justly or legally within their possession. Edi and Robert were seized and released, against the peace of the Lord King, contempt of his law, as well as the court's jurisdiction and preservation of the aforementioned matters, causing significant damage.\n\nIurer presented himself, Capis. S. Sturat, Winton, who held the cultivation of the land at K, vocated G. A B..in his domain, there was a wood and thorns adjacent to the royal road, in some part of the earth of that place a ditch with a space of a hundred feet from the said road. The wood adjoining it, called the wood of G. in the county of D., as Cap. i states, was once managed by G., a servant of St. E., and so it was accustomed to be. But since the said master is lacking, the wood is now open and does not obstruct. To the great damage and harm of all who hold and inhabit G's aforementioned land. Cap. ii contains the law regarding the ditch that is at A.'s place in the aforementioned county, which runs for ten perches alongside the royal road there..The text is written in an ancient script and contains several errors, likely due to Optical Character Recognition (OCR). Based on the given requirements, it is not possible to clean the text perfectly without additional context or a more accurate transcription. However, I can provide a rough translation and correction of some errors based on the provided text:\n\n\"When the earth becomes clogged with mud and clay in that ditch, obstructing and repelling it for the lack of cleaning and repair, through which the water that would drain it out and run through it, the said royal road near the residence of the king is flooded at every multiple of time, and when it is filled with such water, men on horseback and on foot, passing through that way, cannot cross without great danger and risk, to the detriment of the entire people of the king. I urge [something], which is a well in the royal road near L., inside the village, through which water flows from T. [Chapter iv.] since the time when I have no memory of it not being so, and which is near the cisterns and the outlets of the aqueduct.\"\n\nCleaned text:\n\n\"When the earth becomes clogged with mud and clay in the ditch, obstructing and repelling it for the lack of cleaning and repair, through which the water that would drain it out and run through it, the said royal road near the king's residence is flooded at every multiple of time, and when it is filled with such water, men on horseback and on foot, passing through that way, cannot cross without great danger and risk, to the detriment of the entire people. I urge [something], which is a well in the royal road near L., inside the village, through which water flows from T. [Chapter iv.] since the time when I have no memory of it not being so, and which is near the cisterns and the outlets of the aqueduct.\".qui pro tempore existed, reperare et construere soledbat, quidem guttura iam tunosa et confracta exivit, sic quod regia via ibidem sepissime superfluit, & populus Dei regis ibidem multipliciter molestatus et deterioratus est ob defectum reparationis et constructionis gutturne predicte, quam quidem gutturam R.C. episcopus L. construere et repare dominus sui de S. tenebat.\n\nIuris presentatus, Cap. v. quod abas de W. dominus ville, et omnes abbates W. praedecessores predicti nunc abbatis, a tempore quo. &c. unum sufficiens per cipporum votorum stockis in villa de S. pro delinquentibus contra pacem Domini Regis in eisdem cippis vocum stockis imprisonandis et salvo custodia sumpta in dicta villa de S. captus in eadem villa aliqualiter salvo imprisonari et custodiri non possunt in contemptum Domini Regis nunc. &c.\n\nInquisitio capta apud Castrum Oronis die anno. &c. coram W. I O. et socis suis Iusticis Capitibus..In the same lord's lands, where this investigation concerns the virtue of this man: the learned justice directed it, to the Teme river, which extends and leads to the village of B. in the county of Berkshire, as well as the village of B. in the said county Oronore, and all other banks or shores leading to that water, for overseeing and guarding, and to repair and maintain the mill wheels, palisades, and millstones beforehand, and to correct and improve whatever is less elevated or constricted, according to his discretion and judgment, rather than through the inquisition, and outside the limits and according to the form and effect of the statutes,\n\nthose who say that W. com (who holds the exclusive right in the said Teme river, which flows from the aforementioned villages of B. and the aforementioned village of B. in the parish of D., anciently constructed and erected): the same earl granted it to him on that day..an. and others raised a complaint against W. predictor, who had excessively raised and exalted a causeway and embankment by the quantity of one foot in height, and continued adjacent to the same water and road on the same day. The day of the taking of this inquisition was granted and submerged, and all passages, transits, and conducts of the said laws were obstructed by the king's ships in the middle of the water for diverse goods and other necessities to be carried and returned through the same embankment, as was anciently used and accustomed. Cap. xxi. The resumption in the Aula Westminster and exclusion of this elevation was then completely altered and obstructed, causing grave harm and damage to the aforementioned man, the king, his people, and the county of Oxford. This caused significant harm and danger, and was contrary to the form and effect of the statutes and so on.\n\nReceipt made in the name of justice, peace. Vicescomitus directed the presession. Fo. 1.\n\n\u00b6 Process..super order to come before the accuser. fo. eodem (You are ordered to come before the accuser. fo. the same)\n\u00b6 Seize and take. Fo. 2.\nPluries. fo. eodem (Repeatedly. fo. the same)\nErect order to come before the same accuser. Fo. 3.\n\u00b6 Regarding felony. fo. eodem\nIntracio regarding other charges of felony. fo. eode.\nAlias capre regarding other charges of felony. fo. eodem\n\u261e Concerning enforcing the order against the felon. fo. eodem\nEnforce order against the felon. Fo. 4.\nSuperiors regarding enforcing the order against the felon. &c. fo. eode.\n\u00b6 Regarding transgression. fo. eodem\nWarrant. fo. eodem\n\u00b6 Warrant regarding peace. Fo. 7\nPrecept regarding arresting a servant summoned from service. fo. eodem\n\u00b6 Regarding the indictment. fo. eodem\nSuperiors regarding the indictment in another form. Fo. 8.\nSuperiors regarding peace and for releasing. fo. eode.\n\u00b6 Mainpris. fo. eodem\nWarrant regarding peace. fo. eode.\n\u00b6 Warrant regarding peace in another form. Fo. 9..[Alii formae de pace Fo. eodem,\nWarrant de pace Fo. 10,\nWarrant ad liberandum prisonarium captum pro transeuntibus fo. eodem,\nWarrant de vacabundis Fo. eodem,\nReturnum factum super securitate patrum fractione fo. eodem,\nWarrant de forma felonum Fo. 11,\nSuperscripsum fo. eodem,\nSuperscripsum alia forma fo. eodem,\nSuperscripsum super indictamenter fo. eodem,\nWarrant super capiendum servum qui recessit ante terminum fo. eodem,\nAlii formae de servientibus fo. eodem,\nWarrant ad liberandum servientem fo. 12,\nAlii formae de eadem fo. eodem,\nSuperscripsum pro manucaptoribus fo. eodem,\nDe servientibus ubi requisiti fuerint ad servienda fo. eodem,\nContra servientem qui recessit a servicio fo. 13,\nSuperscripsum de pace fo. eodem,\nWarrant ad recipiendum felonum ductos gaol Fo. eodem,\nWarrant pro suspectis attachiandis fo. eodem,\nWarrant pro suspensis Fo. 14,\nWarrant per vicarios ballivis Fo. eode,\nWarrant ad mitendum firmarium ad gaolam super computum fo. eodem,\nWarrant pro pace sub alia forma fo. eodem,\nSuperscripsum pro pace fo.].[eodem]\nwarrant for arresting malefactors & rioters. fo. eodem (same)\nwarrant for arresting your servant. fo. eodem\nwarrant for arresting the vagabond. fo. 16.\nwarrant for summons. fo. eodem\nwarrant for peace. fo. eodem\nwarrant for selecting constables. fo. 17.\nwarrant to keep the gaol to receive prisoners. Fo. eodem\nsummons for masters and servants. fo. eo.\nsummons for the twenty-fourth. Fo. 18.\nsummons for appearing on a writ concerning the statute. fo. eodeo (same as above)\nproclamation for rendering verdicts. fo. eo.\nwarrant concerning the North territory. Fo. eodeo.\nsuperscription on the writ concerning the case. Fo. 19.\nsuperscription de pace (peace) on breve (writ)\nBreve vic. for making a proclamation in the county. Fo. 20.\nrecognizance for peace. fo. eodem\nother recognizances for felony. fo. eodem.\nwarrant for peace. fo. eodem\nsappers. for peace. Fo. 21.\n[Indictment for high treason.]\n[Cap. primo Indictment for comforting the enemy, au]\nCap. (Chapter).Indictment:\n\nscodo, indicator presents to anyone granted authority to Parliament outside the realm, and those who intend to introduce them into Anglie via ships. Fo. 22.\n\nCap. iii. Indictment of a salvage conductor of the lord king. F. 23.\n\nCap. iv. Indictment of a counterfeiter of the great seal of the lord king's chancellor. Fo. same\n\nCap. 1. Indictment of the forging of the king's ring from false and mixed metal, and its tarnishing and exposure. &c. Fo. 24.\n\nCap. ii. Indictment of the tonsure, filing, and diminution of the king's ring. fo. same\n\nCap. iii. Judgment of the assay and alienation of gold. fo. same\n\nIndictment of felonies.\n\nCap. i. Indictment where one person takes another felon into custody and breaks his prison or prison conditions. Fo. 25.\n\nCap. ii. Indictment where one breaks a house and steals diverse goods. fo. same\n\nCap. iii. Indictment where a minister of the king arrests someone suspected of felony. fo. same\n\nCap..i. indictment for the division of a dwelling. concerning the person to be killed, the malefactor and the goods of the aforementioned. fo. same\nii. Ca. v. indictment for the embezzlement of a clerk in the case of\niii. Ca. vi. indictment for death and murder. fo same\niv. Ca. vii. indictment for the death of an infant felon who killed\nv. Ca. viii. indictment for the poisoning\nix. Indictment for the theft of horses and animals\nx. Indictment where a constable has arrested a felon with his own hand and permitted him to escape. fo. same\nxi. Indictment for the kidnapping of women and their accessories. fo. same\nxii. Indictment where one plays with false\nxiii. Capitulo. Indictment of another form for kidnapping. fo. same\nxiv. Indictment for maiming hands or feet. fo. same\nxv. Indictment for homicide, witnessed by a coroner. fo. same\nxvi. Indictment for the theft of a charter and the documents of a hospital felon. fo. 28.\nxvii. Indictment\nxviii. Ca..[xviii] Indictment against a man who killed a certain woman, felon. fo. (eodem)\n[xix] Case where a man was suspended and revived when being led to the gallows, and confessed to Felony and renounced the kingdom before the coroner. fo. (eodem)\n[xxi] Inquest against a man who was crowned as coroner when a young man was killed with a staff. fo. (eodem)\n[xxii] Inquest against a man by the coroner where one man was killed with a staff through another man who later fled to the church. fo. (eodem)\n[xxiii] Indictment against felons Pisaru and Eseor. fo. eodem\n[xxiv] Indictments against those who practiced the art of multiplying felonies. fo. eodem\n[xxv] Case before the coroner where Juror declared that he had defended himself in terfecit. Fo. 30.\n[xxvi] Indictment against those who proposed spoils. fo. eodem\n[Tabula appellorum.]\n[Cap].[primo] Appellation made for a defendant concerning the theft of one piece of silver and accessories. CA. II. Appellation made for a defendant concerning the partition of a house and carrying away of goods. FO. 31.\nCA. III. Appellation concerning the forgery of a lord's seal with false metal. FO. same\nCA. IV. Appellation made for a defendant concerning the counterfeiting of a great seal of the chancellor. FO. same\nCA. V. Appellation made for a defendant concerning the melting and assaying of silver and gold and the application of the same. FO. 32.\nCA. VI. Appellation concerning the death of a man. FO. same\nCA. VII. Appellation concerning a mahem. FO. same\nCA. VIII. Appellation concerning roboria. FO. 33.\nCA. IX. Appellation concerning the amputation of the tongue against the toll of the statute. FO. same\nCA. X. Appellation concerning the death of a brother or heir. FO. same\nCA. XI. Appellation concerning the rape of a woman. FO. same\nCA. XII. Appellation concerning the rape of a man or woman. FO.\nCA. XIII. Concerning the rape of a wife.\nCA. XIV. Sanctuary of the probator in a duel. FO. same\nCA. XV. Proclamation for the king in a duel. FO. same\nCA. Primo Indictment by the manholder and presentation of the complaint. FO. same\nCA. II..Indictors received only ten coins from the party, whether plaintiff or defendant, contrary to the statute form. Fo. 35.\n\u00b6 Ca. iii. In the thirty-eighth year of his reign, fo the same.\nIndictor against servants or laborers who refuse service after being summoned, contrary to the statute. fo the same.\n\u00b6 Ca. iv. Indictor against those who procure or abet a servant of someone to leave service against the form of the statute. fo. 36.\nCa. v. Indictor against servants exceeding the limits set by the statute. fo the same.\n\u00b6 Ca. vi. Indictor against hunters who are insufficient and keep leporaries and other dogs for hunting against the form of the statute. fo the same.\nCa. vii. Indictor against another form of poachers against the statute. &c. fo the same.\n\u00b6 Chapter viii. Other offenses against hunters. &c. fo the same.\nChapter ix. Against those who break bounds and overrun others' lands, contrary to the form of the statute. fo. 37.\n\u00b6 Chapter x. Indictor against neighbors who take more than their fair share, having no sufficient part. fo the same.\nCa. xi.indict contra ingredientes in mane (Chapter  XIII, against intruders. &c. according to the form of the statute of An. viii, Henrici. vi, fo. same\nindict contra alterius forma intrusus (Chapter XIV, against intruders of another form, fo. 39\nindict contra fabros qui scripta vel munimenta contra statutum faciunt (Chapter XV, against those who make writs or deeds against the statute, fo.\nindict contra dantes et retinentes libertates pannorum (Chapter XVI, against givers and retainers of freed pannum, Fo. 40\nindict contra eos qui offendunt contra statutum de worstides (Chapter XVII, against those who offend against the statute concerning worsties, Fo. 41\nindict contra prosequentes in curia christianae (Chapter XVIII, against those who pursue in the Christian court, fo same\nindict contra eos qui conspirant et se interligaverunt pro indictando aliquem vel appellando aliquem de felonia contra statutum (Chapter XIX, against those who conspire and bind themselves to indict or appeal someone for felony against the statute, fo same\nindict contra eos qui imprisonant vel impediunt (Chapter XX, against those who imprison or obstruct, sworn to come to court to try a case, or others against the form of the statute, Fo. 42\nde rescuss facto in aula westm apert a curia domini regis (Chapter XXI, concerning a resumption made in the hall of Westminster before the court of the lord king, Fo. 43.\n\u00b6 Ca. xxii. de forestall et regretaria granorum vel victualium co\u0304tra formam statuti. Fo. 44.\n\u00b6 Ca. xxiii. indict{er} de extorc. et oppress. populi domini regis. fo. eodem\n\u00b6 Capi. xxiiii. contra dantes et recipientes li\u2223beratis panni contra formam statuti. fo. eode\u0304\n\u00b6 Indict{er} transgr\u0304 que contra Regis pacem et ad partis damna fuerit. &c.\n\u00b6 Ca. primo deceptione vbi vnus retenuit a\u2223lium de consilio suo et retentus, retentorum subdolo decipit. Fo. 45.\n\u00b6 Ca. ii. indict{er} vbi aliquis in alium in sult{ur} et affratam fecit. fo. eodem\n\u00b6 Cap. iii. indict{er} vbi aliquis arrestauet{ur} vnum eum menura, & ipsum pro menura he\u0304nd volutarie abire permiserunt. Fo. 46.\n\u00b6 Cap. iiii. indict{er} quando aliqui fordetunt in monte pro thefauro abscondito, et illud inue\u2223ner\u0304, vn\u0304 dn\u0304o regi sunt responsuri. Fo. eode\u0304\n\u00b6 Ca. v. indic. contra eos, q recip\n\u00b6 Cap. vi. contra eos qui iniuriam sibi factam et propriam potestatem vindicant, assumendo super se regiam potestatem. fo eodem\n\u00b6 Ca. vii.indict him who accepted a bribe from another, claiming he would be indicted but was not. Fo. 47.\nChapter VIII. against him, who broke an ancient thing. Fo. codex\nChapter IX. indict him, who spoke unhonest words against the king. Fo. 48.\nChapter X. indict him regarding unbroken horses that were to perish. fo. same\nChapter XI. indict him regarding unbroken sheep and those who were damaging them, and some of their parts were being detained. fo. same\nChapter XII. indict him regarding a rescuing done in contempt\nChapter XIII. indict him regarding the abduction of a woman to unknown places against her will. fo. same\nChapter XIV. indict him who transgressed beyond\nChapter XV. indict him who transgressed when another was legislating and condemning, and another struck a rescue. Fo. same\nChapter First. Presentatio where dummies and spies grew in the royal court.\nChapter II. Presentatio of an obstruction.\nChapter Three\nChapter Four\nChapter Five. Presentatio where a certain woman had no stocks for punishment. Fo.. 51.\n\u00b6 Ca. vi. Presentatio de obstupat. riuoli per domino faciend. Fo. eodem\nFINIS TABULE.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Lord, why does your wrath burn against your people, whom you have brought forth from the land of Egypt with great power and mighty hand? Why should the Egyptians speak and say, you work craftily against them, intending to drive them out of the world? Turn away your fierce wrath, and have compassion on their wickedness. Amen.\nOh, this people have sinned a heinous sin, and have made golden gods. Either forgive them this offense, or blot me out of this book, which you have written. Amen.\nThe Lord is long-suffering before he is angry, and is full of mercy, bearing sin and transgression, and leaving no man unpunished, visiting the iniquity of the fathers upon the children, even upon the third and fourth generation. Be merciful, I beseech you, therefore, to the sin of this your people, according to your great mercy, and according as you have forgiven this people, coming from Egypt even to this place..O most mighty God of the spirits of all flesh, one person has sinned, and will you be angry with all the multitude? O Lord God, do not destroy your people and your inheritance, which you have delivered through your greatness and which you have brought out of the Egypt of this world. Remember your servants, Abraham, Isaac, and Jacob, and do not look upon their stubbornness, nor consider yet their wickedness and grievous offense, for they are your people and your inheritance, which you have challenged for yourself in your great might and in your stretched-out arm. Amen\n\nBlessed be the Lord God of Israel, who with his hand has fulfilled that which he spoke with his mouth to David my father: \"Lord God of Israel, there is no God like you in heaven above or in the earth beneath, who keeps covenant and shows steadfast love with your servants, who walk before you with all their hearts, and keep your testimonies and your commandments.\".Now then, Lord God of Israel, let Your word be stable, which You spoke to Your servant David my father. But in truth, can God dwell on the earth? Behold, neither heaven nor heaven above all heavens can contain You; how much less this house that I have built. But look to the prayer of Your servant and his supplication..O Lord my God, give an ear to the voice and prayer, which thy servant prays before thee this day. And where thy people have sinned against thee (for there is no man who sins not), thou wilt be angry with them, yet if they turn again with all their heart, and do repent in their hearts, making their prayer to thee, saying, we have sinned, we have dealt unjustly, we have done wickedly, and so return again to thee with all their heart and all their soul, & make supplication to thee: then thou wilt hear from heaven, even from the firmament of thy throne their prayers and petitions, and wilt be merciful to the sins of thy people, who have offended thee, and wilt show them justice and mercy, for they are thy people and thine inheritance, whom thou broughtest out of Egypt from the fiery furnace. Let thy eyes be opened to the prayer of thy servant, and to the prayer of thy people Israel, to hear them in all that they call upon thee for. Amen..I am ashamed, God, and dare not lift up my eyes to you, for our wickedness has grown exceedingly great from the time of our fathers. We ourselves have also greatly sinned up to this day, and because of our wickedness, we, along with our kings and priests, have been delivered into the hand of the kings of the nations, into the sword, into captivity, into plunder, and into confusion of face, as it has come to pass this day. But now, there is a little and faint grace come from the Lord our God, so that some of us are escaped, that our God may give us a nail in his holy place, that he may light our eyes and give us a little life in our bondage..For we are bondmen, and God has not forsaken us in our bondage, but has inclined mercy towards us in the sight of the kings of the Persians. He has given us life, and has promoted the house of our God, and has decreed to rebuild its desolation, and to give us a hedge in Judah and Jerusalem. Now what shall we say after this, for we have forsaken Your commandments, which You have commanded by Your servants and prophets, and said, \"The land to which you go to possess it is an unclean land, through the filthiness of the people of the lands, in their abominations, wherewith they have made it full of uncleanness on every side. Therefore you shall not give your daughters to their sons, and their daughters shall you not take to your sons, and seek not their peace and wealth forever, that you may be strong, and enjoy the good in the land, and that you and your children may have the inheritance of it forever..And after all this that has come upon us, because of our most wicked deeds and our great transgressions: thou, our God, hast spared our wickedness and hast given us a deliverance, as it has come to pass this day, to the intent that we should not turn back and let go thy commandments; nor be joined in marriage with the people of these abominations, wilt thou be angry with us until we are utterly consumed, so that nothing remains and till there is no deliverance? O Lord of Israel, thou art righteous, for we remain yet escaped, as it is this day. Behold, in thy presence we are in our transgression, for hereupon is there no standing before thee..O Lord God of Heaven, thou great and terrible God, who keepest covenant and mercy with those who love thee and observe thy commandments: let thine ears be open and thine eyes open, that thou mayest hear the prayer of thy servant, whom I pray before thee day and night for the children of Israel thy servants, and forgive us our sins, which we have committed against thee. And I and my fathers have sinned also, we have been corrupt before thee, in that we have not kept thy commandments, statutes, and laws, which thou commandedst thy servant Moses. And they are thy servants and thy people whom thou hast delivered through thy great power and mighty hand. I beseech thee, O Lord, let thine ears be bent low to the prayer of thy servant, and the prayer of thy servants, whose desire is to fear thy name. Amen..Lord, you alone have made heaven and the heaven of heavens, with all their hosts, the earth and all that is upon it, the sea and all that is in it. You give life to all and the hosts of heaven bow before you. You are the Lord God who chose Abraham and brought him out of Ur in Chaldea and renamed him Abraham, and found favor in his sight, and made a covenant with him: to give to him and his descendants the land of the Canaanites, Hittites, Amorites, Perizzites, Jebusites, and Gergesites. You have fulfilled your words, for you are righteous, and have regarded the affliction of our fathers in Egypt, and heard their cry by the Red Sea. And you showed signs and wonders upon Pharaoh and on all his servants and on all his people, for you knew that they were presumptuous and cruel against them. And you have made a name for yourself, as it is this day..And you parted the Red Sea before them, so they went through the midst of it on dry ground. Regarding their persecutors, you threw them into the deep as a stone, in the mighty waters, and led your people on the daytime in a cloud pillar, and on the night season in a pillar of fire, to show them the way in which they went. You came down also upon Mount Sinai and spoke to them from heaven, giving them right judgments, true laws, good commandments and statutes, and declared to them your holy Sabbath and commanded them precepts, ordinances, and laws, by Moses your servant. You gave them bread from heaven when they were hungry, and brought forth water for them from the rock when they were thirsty, and promised them, \"Go in and take possession of the land over which I have lifted up my hand, for to give it to you.\".But they and our fathers were proud and hard-headed, refusing to follow your commandments and listen. They did not leave the land of Egypt and committed great blasphemies. Yet you did not abandon them in the wilderness because of your great mercy. The cloud pillar did not depart from them during the daytime to lead them, nor did the pillar of fire in the nighttime provide them light for their journey. You gave them your good spirit to guide them, preventing Manna from their mouths, and gave them water when they were thirsty. For forty years you provided for them in the wilderness, ensuring they lacked nothing, their clothes did not wear out, and their feet did not swell. You gave them kingdoms and nations, dividing the land of Sehon, king of Esau, and the land of Og, king of Bashan..And their children multiplied you as the stars of heaven, and brought them into the land: whereof you had spoken to their fathers, that they should go into it and have it in possession. And the children went in and possessed the land, and you subdued before them the inhabitants of the land, even the Canaanites, and gave them into their hand, and their kings and the people of the land, that they might do with them what they would..They desired their strong cities and the fertile land, and took possession of houses filled with all manner of goods, unearthed wells, vineyards, oil gardens, and many fruit-bearing trees. They ate and lived in wealth because of your great kindness. However, they were disobedient and rebelled against you, casting your law behind their backs, and slew your prophets (who urged them so earnestly to convert to you). They committed great blasphemies, so you gave them over to the hands of their enemies who vexed them. In the time of their trouble, they cried out to you, and you heard them from heaven, and through your great mercy, you gave them saviors who helped them out of the hands of their enemies. But when they came to rest, they turned back again to do evil before you. Therefore, you left them in the hands of their enemies, allowing them to have dominion over them..They converted and cried to you, and you heard them and delivered them according to your great mercy, and swore to them that they should turn again to your law. However, they were proud and did not heed your commandments, but sinned in your laws (which a man should do and live by them) and turned their shoulder away, and were stiff-necked and would not hear. And you bore with them for many years and testified to them through your spirit, even by the office of the prophets. Yet they would not hear. Therefore, you gave them into the hand of the nations in the lands. But for your great mercies' sake, you did not utterly consume them, nor forsake them, for you are a gracious and merciful God..Now our God, you great God, mighty and terrible, you who keep covenant and mercy, regard not the little trouble that has happened to us and our kings, princes, priests, prophets, fathers, and all your people since the time of the kings of Assyria until this day. You are righteous in all that you have brought upon us, for you have done right. And we, on our behalf, have been ungodly; our kings, princes, priests, and fathers have not done according to your law or regarded your commandments and your earnest exhortations, wherewith you have exhorted them, and have not served you in their kingdom, and in your great goodness that you gave them, and in the large and plentiful land which you gave them, and they have not turned from their wicked works. Therefore, behold, we are in bondage this day, yes, even in the land that you gave to our fathers to enjoy the fruits and good things of it..And great is your increase to the kings, whom you have set over us because of our sins, and they have dominion over our bodies and cattle, and we are in great trouble. And in all this we make a sure covenant, and write it, and let our princes, Levites, and priests seal it.\nThou (O our God), art sweet, long-suffering, and true, and with mercy you order all things. Though we sin, yet are we yours, for we know your greatness. If we do not sin, we are sure that with you we are allowed. For to know you is perfect righteousness, yes, to know your righteousness and power, is the way of immortality.\nLo, we are yours, for you are the Lord our God, the hills may fall, and all the pride of the mountains, but the help of Israel stands upon God our Lord. Confusion has devoured the labor of our fathers from our youth up, yes, their sheep and bullocks, their sons and daughters..So do we also sleep in our confusion and shame, for we and our fathers have sinned against the Lord our God from our youth to this day, and have not obeyed His voice, the Lord of our God.\nPitifully, let me weep, and let the tears gush out of my eyes. For the Lord's flock is taken away; therefore, tell the king and the rulers, humble yourselves, set down on the earth, for the crown of your glory shall fall from your head. The cities of the south are shut up, and there is no man to open them. All Judah is carried away captive, so that none remains, lift up your eyes and behold them that come from the north; where is the flock that was given thee, thy noble cattle, to whom wilt thou make thy money, when he comes upon thee because thou hast taught him to be master over thee?.Shall not sorrow come upon you, as upon a woman tranquilly bearing a child? And if you would say in your heart, why do these things come upon me? Surely it is for the multitude of your wickednesses, your harshness and your cruelty. If the man of India can change his skin, and the cat of the mountain her spots, then may you who do evil be changed to do good. Therefore I will scatter you like chaff that is carried away with the south wind. This shall be your lot and your measure, with which you shall be rewarded by the Lord, because you have forgotten me, and trusted in deceitful things..Therefore I have turned your clothes over your head and revealed your privates, that your wickedness might be seen: your adultery, your deadly malice, your beastly behavior, and your shameful hordes. For fields and hills I have seen your abominations. Woe to you, O Jerusalem, will you not be cleansed since you are still unclean?\n\nThe Lord our God is righteous, and we and our fathers are brought to open shame, as it is this day. And as for these plagues that have come upon us already, the Lord had planned them for us yet we would not pray to the Lord our God, that we might every man turn from his naughty ways. So the Lord has caused such plagues to come upon us, for he is righteous in all his works, which we also have not done nor heeded unto his voice, to walk in the commandments of the Lord that he had given us..And now, O Lord God of Israel, you who have brought your people out of the land of Egypt with a mighty hand and with signs and wonders, with great power and an outstretched arm, and have made a name for yourself, as it has come to pass this day. O Lord our God, we have sinned, we have acted wickedly, we have behaved ungodly in all your righteousness. Turn away your wrath from us (we beseech you), for we are but a few left among the heathen, whom you have scattered. Hear our prayers (O Lord), and our petitions, bring us out of captivity for your sake, look favorably upon us in the sight of those who have led us, that all the lands may know that you are the Lord our God, and that Israel and his descendants call upon your name, O Lord, look down from your holy habitation upon us, incline your ear and hear us..For the dead that have gone down to their graves, and whose souls are out of their bodies, give unto the Lord neither praise nor righteous making, but the soul that is vexed for the multitude of her sins, which walks heavenly and weakly, whose eyes begin to fail, such a soul gives the praise and righteousness unto the Lord. O Lord, we bow our prayers before thee, and ask mercy in thy sight, O Lord our God, not for any godliness of our forefathers, but because thou hast sent thy wrath and indignation upon us according as thou didst threaten us by thy servants the Prophets, saying. Thus saith the Lord, bow down your shoulders and necks, and serve the king of Babylon, and so shall ye remain still in the land that I gave your fathers, if ye will not do this, nor hear the voice of the Lord your God, to serve the king of Babylon..I shall destroy you in the cities of Judah within Jerusalem, and I will take from you the voice of mirth and the voice of joy, the voice of the bridegroom and the voice of the bride. No man shall dwell in the land any more, but they would not listen to the voice to do the king of Babylon's service. Therefore, you have performed your words, as you spoke by your servants the prophets, that the bones of our kings and the bones of our fathers should be removed from their place. And behold, they are laid out in the heat of the sun, and in the cold of the night, and they are dead with hunger, with sword, with pestilence, and are completely cast forth..As for the temple where your name was called upon, you have laid it waste, as it is seen this day, and this was due to the wickedness of the house of Israel and the house of Judah, O Lord our God. You have entreated us after all your goodness and according to all your great loving mercy, as you spoke by your servant Moses on the day when you commanded him to write your law before the children of Israel, saying, \"If you will not listen to my voice, this great multitude shall be turned into a very small people, for I will scatter them abroad. I am sure that this flock will not hear me, for it is a stubborn people; but in the land of their captivity they shall remember themselves and learn to know that I am the Lord their God. When I give them a heart to understand, and ears to hear, then they shall praise me in the land of their captivity, and think upon my name. Then they shall turn from their hardened backs, and from their ungodly ways.\".There they shall remember the things that happened to their fathers, who sinned against me. I will bring them back into the land I promised their ancestors Abraham, Isaac, and Jacob, and they shall be its lords. I will increase them and not diminish them. I will make a new covenant with them: one that will endure, namely, that I will be their God, and they shall be my people, and I will no longer drive my people, the children of Israel, out of the land I have given them. And now, O Lord Almighty: you God of Israel, our soul in trouble and our spirit vexed, cry out to you (O Lord) and have mercy upon us, for you are a merciful God. Be gracious to us, for we have sinned before you..Thou endurest forever, should we then perish? O Lord Almighty, God of Israel, hear now the prayer of the dead Israelites and their children, who have sinned before thee and have not heeded the voice of the Lord their God. For this reason, these plagues hang upon us. Oh Lord, remember not the wickedness of our forefathers, but think on thy power and name now at this time, for thou art the Lord our God, and to thee we will praise. For thou hast put fear in our hearts, that we should call upon thy name and praise thee in our captivity, and that we might turn from the wickedness of our forefathers who sinned before thee. Behold, we are yet this day in our captivity, where thou hast scattered us to be an abomination, a curse, and sin, just as it has happened to our forefathers because of all their wickedness and departure from thee, even from thee, thou art the Lord our God. Amen..O Lord, you great and fearful God, who keep covenant and mercy with those who love you and keep your commandments, we have sinned, we have offended, we have been disobedient and have gone back, yes, we have departed from your precepts and judgments. We would never follow your servants the prophets, who spoke in your name to our kings and princes, to our forefathers, and to all the people of Judah and Jerusalem, whether they be far or near, throughout all lands, where you have scattered them because of the offenses they committed against you. O Lord, righteousness belongs to you, and to us nothing but open shame, as it has come to pass this day for every man of Judah and for them who dwell in Jerusalem, yes, for all Israel, whether they be far or near. O Lord, to us, to our kings and princes, to our forefathers, even to us all who have offended you, belongs open shame..But to you (O Lord God), belongs mercy and forgiveness, for we, on our behalf, have gone back from you, and have not obeyed the voice of the Lord our God, to walk in his laws which he laid before us, his servants, the prophets. All Israel has transgressed and gone back from your law, so that they have not listened to your voice. Therefore, the curse and the oath, written in the law of Moses, your servant, are against us, for we would not listen to his voice. And now, O Lord our God, you who with a mighty hand have brought your people out of Egypt to make a name for yourself (as you have at this day), we have sinned, O Lord, and have acted wickedly against all your righteousness. Turn away your wrathful indignation from us, I beseech you, from Jerusalem your holy hill, for through our iniquity and that of our forefathers, Jerusalem and your people are abhorred by all those who surround us..Now therefore O God, hear the prayer of your servant, and let your face shine over your Sanctuary that lies waste, O my God, incline your ear and hear, at least for your own sake, open your eyes and see, how we are spoiled, and the city desolate, which is called after your name, for we do not cast our prayers before you in our own righteousness, but only in your great mercies. O Lord, hear, O Lord forgive, O Lord consider, tarry not long but for your own sake do it, O my God, for your city and your people is called after your name.\n\nO God of my father Abraham, and God of my father Isaac, Lord, who said to Ishmael, \"I will surely bless you and make your descendants as the sand of the sea, which cannot be numbered for multitude.\" Deliver me from the hands of my brother Esau, for I fear him, lest he will come and strike down the mother with the children. You said that you would surely do good to me, and make my seed as the sand of the sea..AH Lord almighty, why have you brought this people across Jordan, to deliver us into the hands of the Amorites, to destroy us? Would that we had stayed and dwelt on the other side of Jordan, O Lord, what shall I say, Israel turns its back before its enemies. Moreover, the Canaanites and all the inhabitants of the land will hear of it and come about us to destroy the name of us from the earth, and then what will you do to your mighty name?\n\nWE Lord almighty, consider me: and strengthen me at this time.\nLOrd, it is all one with you to help those who have no power, with few or with many. Help us, O Lord our God, for we trust in you, & come against this multitude. You are the Lord our God: let no man prevail against you. Amen.\n\nLamentations 3:40, 41, 44, 45, 46 (King James Version).Lord God of our fathers, art thou not God in heaven, and reignest not there over all the kingdoms of the heathen? And in thy hand is power and might, so that no man can stand before thee. Art not thou our God, who didst cast out the inhabitants of this land before thy people Israel, and gave it to the seed of Abraham thy beloved for ever? And they dwelt there and built an altar there to thy name, saying: \"When evil comes upon us as the sword of judgment, pestilence or famine: then if we stand before this house and before thee (for thy name is in this place, thou wilt hear and help us). Behold, our adversaries proudly assault us. O our God, wilt thou not judge them? For we have no power against this company that comes against us, nor do we know what to do, but our eyes are upon thee.\"\n\nHear, O thou our God, how we are despised; turn their shame upon their own heads, that thou mayst give them over to reproach in the land of captivity..Coucker not they wickedness, & put not their sin from thy presence, for they have laughed to scorn the builders.\nO Lord thou art righteous, and all thy judgments are true,\nya all thy ways are mercy, faithfulness and judgment. And now, O Lord, be mindful of me: and take no vengeance on my sins: neither remember my iniquities, nor the iniquities of my elders: for we have not been obedient unto thy commandments therefore are we spoiled, brought into captivity: into death, into derision and shame among whom thou hast scattered us. And now, O Lord, thy judgments are great: for we have not done according to thy commandments: neither have we walked innocently before thee. And now, O Lord, deal with me according to thy will, and command my spirit to be received in peace: for more expedient were it for me to die: than to live..O Lord almighty, God of our fathers Abraham, Isaac, and Jacob, and of their righteous lineage, who made heaven and earth with all their adornments, who ordered the sea by the word of your commandment, who shut up the deep and sealed it for your fearful and laudable name, dread of all men and honorable before the face of your virtue, the fierce anger of your threatening is importunate and heavy to sinners. But the mercy of your promise is great and unsearchable: for you are the Lord God most high above all the earth, long-suffering and exceedingly merciful, and repentant for the malice of men. Thou, Lord, after your goodness, hast promised repentance and the remission of sins; and you, who are the God of the righteous, have not put repentance to Abraham, Isaac, and Jacob, to them to whom you have not sinned, but because I have sinned above the number of the sands of the sea, and my iniquities are multiplied..I am humbled before many years, and in me there is no breathing. I have provoked your anger and have done evil before you in committing abominations and multiplying offenses. Now I bow the knees of my heart, requiring mercy from the Lord. I have sinned, Lord, I have sinned, and I acknowledge my iniquity. I desire you, by prayer, O Lord, forgive me, and do not destroy me with my iniquities nor always remember them to punish them, but save me, who am unworthy after your great mercy. I will praise you eternally, all the days of my life, for all the virtue of heaven sets you apart, and to you belongs glory in the world without end. Amen.\n\nO Lord, God of my father Simeon, who gave him a sword as a defense against the enemies who used violence and wilfulness, and who took away your virgin and put her to shame..Thou that takest their wives into prayer, and their daughters into captivity, and all they pray for a spoil for thy servants, which bore a zeal unto thee, help me, a poor widow. O Lord my God, I beseech thee, for thou hast done all things from the beginning. And look what thou hast taken in hand and devised, it evermore came to pass: for all thy ways are prepared, and thy judgments are done in thy everlasting foreknowledge. O look now upon the armies of the Assyrians, like as it was thy pleasure sometime to look upon the host of the Egyptians, when they being armed, persecuted thy servants; and put their trust in their chariots, horsemen, and in the multitude of their men of war..But you looked upon them with your host, casting a thick darkness before them; and when they came into the deep, the waters overwhelmed them. Even so, Lord, let it be with those who trust in the power and multitude of their warriors: in their chariots, horses, and spears, and know not that you alone are our God: who destroys wars from the beginning and are the Lord. They boast that they will defile and desecrate your sanctuary, waste the tabernacle of your name, and cast down the horn of your altar with their sword. Bring it about, O Lord: that the pride of the enemy may be cut down with his own sword, that he may be taken with the snare of his eyes in me, and that you may smite him with the lips of my love: O give me a steadfast mind: that I may despise him and his strength, and that I may destroy him..This shall get an everlasting memory: if a woman's hand overthrows him, for your power (O Lord) does not stand in the power of men; nor do you have any pleasure in the strength of horses. There was never proud person who pleased you, but in the prayer of the humble and meek; your pleasure has been evermore. O God of heavens: you maker of waters: and Lord of all creatures: hear me, poor woman calling upon you: and putting my trust in your mercy. Remember your servant, O Lord: and grant words in my mouth, and stabilize this device in my heart, that your house may continue in holiness, and that all the heathen may know and understand that you are God, and that there is none other but you.\n\nStrengthen me (God of Israel), and have regard for the works of my hands in this hour, like as you have promised and granted that by you I may perform the thing which I have devised through the belief in you. Oh strengthen me, I beseech you at this hour..O Lord, you valiant and mighty king (for all things are in your power), if you will help and deliver Israel, there is no man who can withstand you: for you have made both heaven and earth; you are Lord of all, and there is none who can resist you, O Lord. You know all, you testify. Lord, it was neither out of malice nor presumption, nor for any desire for glory, that I did not humble myself and worship the most proud Hanan, for I would gladly have turned Israel to good, have kissed even his footsteps, but I feared lest I should give God's glory to a man, and because I would worship none but you alone. Therefore, O Lord, you God and king, have mercy on your people, for they imagine how to bring us to nothing, their desire is fully set to destroy and overthrow the people that has ever been yours. Oh, despise not your own good which you have delivered and brought forth from Egypt: even for your own sake..Heare my prayer, be merciful to thy people whom thou hast chosen for thine inheritance. Turn our complaint and sorrow into joy, so that we may praise thee, O Lord. O Lord, and praise thy name, O Lord, suffer not the mouths of those who praise thee to be destroyed. O my Lord: thou art our King, help me, a desolate woman, who has no helper but thee, for my misery and destruction are heavy in my hand, of a child. I have learned from my father that thou didst take up Israel out of all peoples and our fathers out of all their progenitors, that they should be thy perpetual inheritance. Look what thou didst promise them, thou hast made it good to thee..Now we have sinned before thee: therefore thou hast given us into the hands of our enemies, because we have worshipped their gods: Lord, thou art righteous, yet they are not satisfied that they oppress us with great cruelty, but also attributing the strength of their hands to the power of their idols, they will change thy promises and destroy thy inheritance, and stop the mouths of those who praise thee, and quench the glory of thy house: and thy altar, to open the mouths of the heathen: that they may praise the power of idols, and magnify the fleshly king forever. Lord, give not thy scepter to them that are nothing worthy: lest they laugh at our fall, but turn their deceit upon themselves, and punish him it has begun to rage against us. Think upon us, O Lord: and show thyself in the time of our distress. Strengthen me, O thou king of gods, thou Lord of all power, give me pleasant speech in my mouth before the lion..Turn your heart to hate our enemy: to destroy him and all who consent to him. But deliver us with your hand and help the forsaken woman who has no help or defense except the Lord. You know all: you know\n I do not love the glory of the unrighteous and hate the bed of the uncircumcised and of all heathens. You know my necessity; I abhor the token of my subjection and worship, which I bear upon my head whenever I must show myself and be seen, and I abhor it as an unclean cloth. You know also that I, your handmaid, have not eaten at Haman's table, and that I have had no pleasure in the king's feast, that I have not drunk the drink offerings and it is only in you that I have had joy since the day I was brought here until this day. O Lord, O thou God of Abraham, O mighty God above all, hear the voice of those who have no other hope, and deliver us out of the hand of the wicked, and rid me of my fear. Amen..I bowed my head, fell down upon the ground, worshipped God and said, \"Naked I came out of my mother's womb, and naked I shall return again. The Lord gave, and the Lord has taken away; as it has pleased the Lord: so be it. Now blessed be the name of the Lord. Amen.\n\nO Lord of Hosts, thou God of Israel who sittest upon Cherubim, Thou art the God alone of all the kingdoms of the world, thou only hast created Heaven and earth. Bend thine ear, Lord: and consider, open thine eyes and see, deliver us from the hand of our adversaries, that all the kingdoms of the earth may know that thou art the Lord. Amen.\n\nLook down from Heaven, and behold the dwelling place of thy sanctuary and thy glory, how is it that thy jealousy: thy strength, the multitude of thy mercies and thy loving kindness will not be entreated of us? Yet thou art our Father. Abraham did not know us, nor Israel acquaint themselves with us..But thou Lord, thou art our father and redeemer; thy name is everlasting. O Lord, why hast thou led us astray? Why have thou hardened our hearts, that we do not fear thee? Be at one with us again for thy servants' sake, who are of the generation of thy heritage. Thy people have had but little of thy sanctuary in possession, for our enemies have taken it away. And we have become like we were in the beginning, when we were not under thy dominion nor called upon thy name. O that thou wouldst rend the heavens and come down: that the mountains might melt at thy presence, like a hot fire, and that the malicious might boil as water does upon the fire, whereby thy name might be known among thy enemies, and the Gentiles might tremble before thee..That thou might come down with thy wonderful strange works, then should they melt at thy presence, for since the beginning of the world, there was none (except thou O God) that heard or perceived, neither has any eye seen what thou doest for them that put their trust in thee. Thou helpest him that does right with cheerfulness, and them that think on thy ways. But lo, thou art angry, for we have offended and have been ever in sin, & there is not one that calls upon thy name, that stands up to take hold of thee. Therefore, thou hidest thy face from us, and consumest us because of our sins. But now O Lord, thou that art our father, we are the clay and thou art our potter, and we are all the work of thine hand..Be not too displeased (O Lord), and keep not our offenses long in thy remembrance, but consider that we all are thy people. The cities of the sanctuary lie waste. Syon is a wilderness, and Jerusalem a desert. Our holy house, which is our beauty, where our fathers prayed thee, is burned up: wilt thou not be entreated (Lord) for all this?\n\nWilt thou hold thy peace, and scourge us so sore?\nHeal me (O Lord), and I shall be whole; save me, and I shall be saved, for thou art my praise. Be not thou terrible unto me, O Lord, for thou art he in whom I hope when I am in trouble. Let my persecutors be confounded, but not me; let them be afraid, and not me. Thou shalt bring upon them the time of their recompense, and shalt destroy them right sore. Amen..O Lord, you have chastised me, and I have received your chastisement as an untamed calf. Convert me, and I shall be converted, for you are my Lord God. As soon as you turned me, I repented myself. And when I understood, I smote upon my thigh, I confessed and was ashamed, because I suffered reproach for my youth.\n\nThou hast heard my voice, O Lord, and hast not turned away thine ears from my singing and crying. Thou hast approached unto me, when I called upon thee, and hast said, \"Fear not.\" Thou, O Lord, hast maintained the quarrel of my soul, and hast redeemed my life. O Lord, they have taken up thy quarrel against me. Thou hast well considered how they go about to do me harm, and that all their devices are against me. Thou hast heard their spiteful words, O Lord, yea, and all their imaginations against me, the lips of my enemies and other devices they take against me, all the day long..Thou seest them sitting down and rising up: they make their songs of nothing but of me. Reward them, O Lord, according to the works of their hands. Give them the thing, that their own heart is afraid of: even the curse. Persecute them, O Lord: with thy indignation, and root them out from under heaven. Amen.\nCall to remembrance, O Lord, what we have suffered, consider and see our confusion. Our inheritance is turned to strangers: and our houses to foreigners we have become careful and fatherless, and our mothers as widows. Our neck is under persecution, we are weary and have no rest. Our fathers, who now are gone, have sinned, and we must bear their wickedness. Servants have you rule over us, and no man delivers us out of their hands. The wives are ravished in Syon, and the maidens in the cities of Judah..The princes are hung with the hands of enemies. They have not spared the old wise men. They have committed abominable lechery with young men, and their bodies are hung up on trees. The elders no longer sit to determine right and justice, and the young men no longer play music. The joy of our heart is gone, our merry quire is turned to mourning. The garland of our head is fallen; alas, that we ever sinned so grievously. Therefore, our heart is full of sorrow, and our eyes dim, because the hill Zion is destroyed. So that now the foxes ruin upon it. But thou, O LORD, who remainest forever and thy seat the world without end. Wherefore wilt thou still forsake us and abandon us so long? O Lord, turn us unto thee, and we shall be turned. Renew our hearts as in old times, nay, thou hast banished us utterly, thou art sore displeased with us..SVsanna sighed and said, \"Alas, I am in distress on every side. If I do this thing, it will be my death, and if I do not, I cannot escape your hands. It is better for me to fall into your hands without the deed doing, than to sin in the sight of the Lord.\nO Everlasting God, thou searcher of secrets, thou that knowest all things before they come to pass, thou knowest that they have borne false witness against me. And behold, I must die where I never did any such things, as these men have maliciously invented against me.\nIn my trouble, I called unto the Lord and he heard me. Out of the belly of hell I cried, and thou heardest my voice. Thou hast cast me down into the deep, even unto the midst of the sea, and the flood passed me about. Yea, all the waves and streams of water went over me. I thought I had been cast away from thy sight. But I will yet again look towards thy holy temple.\".The waters compassed me to the soul, the deep lay about me, and the surges covered my head: I went down to the bottom of the hills, and was barred in with earth forever, but you, O Lord my God, have brought up my life again from corruption. When my soul fainted within me, I thought on the Lord and my prayer came to you: even to your holy temple. They that hold after vain vanities will forsake your mercy, but I will do sacrifice to you with the voice of thanksgiving and will pay that I have vowed for my salvation to the Lord.\n\nBlessed are you, O savior of Israel, who destroyed the violent power of the giant in the hand of your servant David and gave the host of the Heathen into the hand of Jonathan, the son of Saul, his weapon bearer. Put this host now into the hand of your people Israel, and let them be confounded in their multitude and horsemen..Make them afraid and dishearten their boldness, so they may be moved through their destruction. Cast them down through the sword of your lovers, then shall all those who know your name praise you forever with thankfulness. Amen.\n\nSince you, Lord God, have chosen this house so that your name may be called upon therein, and it should be a house of prayer and petition for your people to be avenged of this man and his host, and let them be slain with the sword. Remember the blasphemies of them, and suffer them not to continue any longer.\n\nO Lord God, maker of all things, you who are fearful and strong, righteous and merciful, you who are the only gracious king, the only liberal, the only just, almighty and everlasting, you who deliver Israel from all trouble, you who have chosen the fathers and consecrated them: receiving the offering for the entire people of Israel, preserve your own portion and consecrate it..Gather together those who are scattered abroad from us. Deliver those who are under the pagans' oppression, look upon those who are despised and abhorred, so that the heathen may know and see that thou art our God. Punish those who oppress and proudly put us to dishonor. Set thy people again in thy holy places, as Moses has spoken. Amen.\n\nLord God who hast the holy knowledge, thou knowest full well that where I might have been delivered from death, I suffer these pains of my body, but in my mind I am well content to suffer them because I fear thee.\n\nLet us sing to the Lord, for he is glorious, the horse and the horseman. The Lord is my strength and my song, and is become my salvation, he is my God, and I will glorify him, he is my father's God, and I will extol him. The Lord is like a strong man, almighty is his name. Pharaoh's chariots and his host, he has cast in the sea. His picked captains are drowned in the Red Sea..The deep waters have covered them,\nsunk to the bottom as a stone. Thy hand, Lord, is glorious in power, thy hand has shattered thy enemies and with thy great glory thou hast destroyed thine adversaries. Thou sentest forth thy wrath and it consumed them even as stubble with the breath of thy anger. The waters gathered together and the floods stood still as a rock, and the deep water congealed together in the midst of the sea. The enemy said, \"I will follow and overtake them and will divide the spoil, I will satisfy my lust upon them, I will draw my sword, and my hand shall destroy them.\" Thou breathedst with thy breath, and the sea covered them, and they sank as lead in the mighty waters..Who is like you, O Lord, among gods? Who is like you in glory, enthroned in holiness, fearful in praises, doing wonders? You stretched out your right hand, and the earth swallowed them. With mercy you led this people whom you redeemed, and in your strength you brought them to your holy dwelling. The nations heard and were afraid; trembling seized the Philistines. Then the dukes of Edom were dismayed, and terror struck the mightiest of the Moabites; all the inhabitants of Canaan melted away. Let fear and dread fall upon them, through the greatness of your arm, and let them be as still as a stone, while your people pass through. O Lord, while your people pass through, whom you have acquired. Bring them in and plant them in the mountains of your inheritance, the place, Lord, which you have made to dwell in, the sanctuary, Lord, which your hands have prepared. The Lord reigns forever and ever..For Pharaoh went on horseback with his chariots and horsemen into the sea, and the Lord brought the waters of the sea upon them. And the children of Israel went on dry land through the sea.\n\nIn this way you shall bless the children of Israel and say to them: \"The Lord bless you and keep you. The Lord make his face shine upon you and be gracious to you. The Lord lift up his countenance upon you and give you peace.\n\nThe priests shall make invocation to my name over Israel: that I may bless them.\n\nMy heart rejoices in the Lord, my horn is exalted in the Lord, and my mouth is wide open against my enemies, for I rejoice in your saving. There is none holy like the Lord, there is none besides you; there is no rock like our God. Speak not haughtily, let not arrogance come from your lips, for the Lord is the God of knowledge, and by him actions are weighed..The bowels of the strong are broken, and the weak endued with strength. They that of late were full have emptied themselves for bread, and the hungry are satisfied, so that the barren has borne seven, and she who had many children is grown feeble. The Lord kills and quickens; he brings down to Sheol and raises up again. The Lord makes poor and makes rich; he brings low and lifts up high, he raises up the poor from the dust, and lifts up the needy from the ash heap, to seat him among princes, and make him hold the seat of glory. For the pillars of the earth are the Lord's, and he has set the world upon them. He will keep the feast of his saints, but the wicked shall keep silence in darkness. For in his own might shall no man be strong. The Lord's adversaries shall be made to fear him, and out of heaven he shall thunder upon them..The Lord shall judge the coastlands of the world, and give power to his king, and exalt the horn of his Anointed One. Why ask me, Lord Almighty, and what is my house, that you should thus question me? Is this a small thing in your sight, Lord Almighty? But that you would speak also of your servant's house for a great while to come? Is this a law among men, Lord Almighty? And what can David say more to you, seeing you know your servant, Lord Almighty. Yet for your word's sake, and according to your own heart, you have done all these great things to make them know it to your servant, why you are great: O Lord God, and there is none like you, nor any God but you, according to all that we have heard with our ears..And what people on earth are like your people Israel, whom God chose as his people, and to make him a name, and to show among the peoples great and terrible things, before your people: whom you redeemed from Egypt not only for yourself but also for their God's sake. And you have made your people Israel your people forever. And you, Lord, are their God, and now, Lord God, fulfill what you have spoken concerning your servant and his house forever. And let your name be great forever, that men may say, \"The Lord of hosts is the God of Israel,\" and let the house of your servant David be established before you. For you, Lord of hosts, God of Israel, have said to your servant, \"I will build you a house.\".And therefore my servant has found in his heart to pray this prayer to you:\nThe Lord is my rock, my fortress and my deliverer, God is my strength, and in him I will trust my shield, and the horn that defends me, my high tower and refuge, O my savior, save me from wrong I will praise and call on the Lord, and so shall I be saved from my enemies, for the waves of death have closed me about, and the floods of Belial have feared me, the corded snares of death have overtaken me in my tribulation. I called to the Lord, and cried to my God, and he heard my voice out of his temple, and my cry entered into his ears. And the earth trembled and quaked, and the foundations of heaven moved and shook: because he was angry..Smoke came out of his nostrils, and consuming fire out of his mouth. Coals were kindled by him, and he bowed the heavens and came down, and darkness was under his feet. He rode upon a cherub and flew, and appeared on the wings of the wind. He made darkness a tabernacle around about him with waters gathered together in thick clouds. Of the brightness that was before him, coals were set on fire. The Lord thundered from heaven, and the Most High uttered his voice, and he shot arrows and scattered them, and hurled lightning and troubled them. The bottom of the sea appeared, and the foundations of the world were seen, by reason of the rebuke of the Lord, and through the blowing of the breath of his nostrils, he sent forth a gush of water from above and took me out of the mighty waters..He delivered me from my mighty enemy and from those who hated me and were too strong for me, when they had surrounded me in the day of my tribulation, the Lord stayed me up and brought me out into open ground: and delivered me because he delighted in me. The Lord rewarded me according to my righteousness, and according to the pureness of my hands he dealt with me. For I kept the ways of the Lord, and did no wickedness forsaking my God. But I had all his laws before me, and turned my face from none of his ordinances. I was pure towards him, and kept myself from wickedness. And the Lord dealt again with me according to my righteousness and after my purity, which I had in his sight. With the holy you shall be holy, and with the blameless, you shall be blameless; with the pure, you shall be pure, and with the crooked, you shall be crooked also. Certainly the people that are in adversity you shall help, and on the proud you shall cast your eyes..Thou art my light, O Lord, and the Lord shall light my darkness with Thy help. I shall run through a host of men, and with God's aid, I shall leap over a wall. The way of God is undefiled, and the word of the Lord is refined as gold, and He is a shield to all who trust in Him. Who is a God besides the Lord, and who is a savior besides our God? God is my strength in war, and He rides before me, making my feet swift as a deer's and setting my feet upon high places. He teaches my hands to fight, so that a bronze bow is weak before my arms. And Thou hast saved me with Thy shield and kept me ever humble. Thou hast given me room to walk, lest my feet stumble. I pursued my enemies and destroyed them; I did not turn back until I had consumed them. I wasted them and clothed myself with their spoils, so that they could not rise, but fell under my feet, and Thou made me mighty to battle and made those who rose against me stumble and fall..Thou made my enemies turn their backs to me, and those who hated me I destroyed. They looked for help but none came to save them; to the Lord they cried, but He heard them not. I will make them as small as the dust of the earth and trample them underfoot in the street, and spread them out. Thou delivered me from the dissension of my people and kept me as a head over nations. The people I did not know became my servants, and the aliens bowed to me and obeyed me with a word. The aliens who shrink away shall tremble for fear in their desolate places. The Lord lives, and blessed be He who brings down the people under me and delivers me from my enemies. Thou liftest me up high from those who rise against me, and delivers me from the wicked men. Therefore I will praise Thee, O Lord, among the heathen, and will sing to Thy name..For your great and manifold saving of your king, show mercy to David and his house forever. Great art Thou, O Lord, and Thy kingdom is everlasting. For Thou scourgest and healest, leadest us into hell and bringest us out again. And there is none that can escape Thy hand. O children of Israel, give thanks to the Lord and praise Him in the sight of the heathen. For among the heathen who do not know Him, has He scattered you, that you should show forth His marvelous works, and cause them to know that there is no other God, mighty as He. He has chastened us for our iniquities; and for His own mercies' sake, He will save us. Consider then how He has dealt with you, and praise Him with fear and trembling, and magnify the eternal King in your words. Certainly I will praise Him even in the place of my captivity, for He has shown His majesty to a sinful people..Turn therefore, O ye sinners, and do righteousness before God, trusting truly he will show mercy upon you. I and my soul will rejoice in God. Praise the Lord all you his chosen, hold the days of gladness, and be thankful to him. Oh, my soul bless the Lord. Amen.\n\nBegin upon the tabrets before the Lord, sing before the Lord upon the cymbals, sing before him a new song of thanksgiving. Be joyful and call upon his name. It is the Lord who destroys wars, even the Lord is his name. He who has pitched his tents in the midst of his people, that he might deliver us from the hand of all our enemies. Assur came out from the mountains in the multitude of his strength. His people stopped the water brooks, and their horses covered the valleys..He proposed to burn up my land and slay my young men with the sword. He would have carried away my children and virgins into captivity, but the almighty Lord thwarted him and delivered him into the hands of a woman. For their might was not destroyed by the young men. It was not the sons of Tiran who slew him, nor had the great giants set themselves against him, but Judith the daughter of Merari: with her fair beauty she confounded him and brought him to nothing. She laid down her widow's apparel and adorned herself with the garment of mirth in the rejoicing of the children of Israel. She anointed her face, she bound up her hair to beguile him, her slippers allured his eyes, her beauty raptured his mind, with the sword she struck off his head. The Persians were astonished at her steadfastness, and the Medes at her boldness..Let us sing a song of thanksgiving to the Lord\nA new song of praise we will sing to our God, Lord, Lord:\nthou art a great God, mighty in power,\nwhom no man may overcome.\nAll thy creatures should serve thee,\nfor thou speakest but a word, and they were made:\nthou sentest thy spirit, and they were created,\nand no man can withstand thy voice.\nThe mountains shall move from their foundations with the waters,\nthe stony rock shall melt before thee, like wax.\nBut they that fear thee shall be great with thee in all things,\nwoe to the people that rise up against my generation.\nFor the almighty Lord will avenge himself of them,\nand in the day of judgment will he set them aside.\n\nHoly art thou, holy art thou, holy art thou, thou art the Lord God of Hosts:\nall the earth is full of thy glory.\nO Lord, thou art my God: I will praise thee,\nand magnify thy name,\nfor thou bringest marvelous things to pass,\naccording to thine old promises truly and steadfastly..O Lord give us peace, for you work in us all our works. O Lord our God, though such lords have dominion over us, yet grant that we may hope only in you and keep your name in remembrance.\n\nO Lord God, it is you who have made heaven and earth with your great power and outstretched arm. And there is nothing too hard for you. You show mercy on thousands; you repay the wickedness of the fathers into the bosom of their children who come after them. You are the great and mighty God; whose name is the Lord of hosts, great in counsel, and infinite in thought. Your eyes behold the ways of men and reward every one according to his ways, and according to the fruits of his deeds..Thou hast done great things and wonders in the land of Egypt upon the people of Israel: to make thy name great, as it has come to pass this day. Thou hast brought thy people of Israel out of the land of Egypt with tokens, with wonders, with a mighty hand, with an outstretched arm, and with great terror, and hast given them this land, as thou hadst promised to their fathers. Namely, that thou wouldest give them a land flowing with milk and honey. Now when they came in and possessed it, they did not follow thy voice, nor walk in thy law, but all that thou commanded them to do, they have not done. Therefore, all these plagues have come upon them. The Caldes have taken it and it is won by the sword, with hunger and death, and whatever thou hast spoken, that same has come upon them.\n\nMy soul magnifies the Lord, and my spirit rejoices in God my savior,\nFor he has looked upon the lowly estate of his servant..Behold, from henceforth all generations shall call me blessed, for he who is mighty has done great things for me, and holy is his name. His mercy is on those who fear him throughout all generations. He shows strength with his arm and scatters the proud in the imagination of their hearts. He brings down the mighty from their thrones and exalts those of humble condition. He fills the hungry with good things and sends the rich away empty. He remembers mercy and helps his servant Israel. Just as he promised to our fathers, Abraham and to his seed forever.\n\nBlessed be the Lord God of Israel, for he has visited and redeemed his people. And has raised up a horn of salvation for us in the house of his servant David. Just as he spoke by the mouth of his holy prophets, who were since the world began, that we should be saved from our enemies and from the hands of all who hate us..To fulfill the mercy promised to our fathers and to remember his holy covenant. And to perform the oath which he swore to our father Abraham, to give us, delivering us from the hands of our enemies, might we serve him without fear, all the days of our life, in such holiness and righteousness as is acceptable before him. And thou shalt be called the prophet of the Most High, and thou shalt go before the face of the Lord to prepare his ways. And to give knowledge of salvation to his people for the forgiveness of sins. Through the tender mercy of our God, by which the dawn from on high has visited us, to give light to those who sat in darkness and in the shadow of death, and to guide our feet into the way of peace.\n\nGlory to God in the highest, and peace on earth to men of goodwill..Lord, let your servant depart in peace according to your promise, for I have seen the savior you have prepared before all peoples. A light to lighten the Gentiles, and the glory of your people Israel.\n\nTo God, eternal, immortal, invisible, and wise, only honor and praise forever and ever. Amen.\n\nGreat and marvelous are your works, Lord God Almighty, just and true are your ways, King of saints. Who shall not fear, O Lord, and glorify your name? For you alone are holy, and all Gentiles shall come and worship before you, for your judgments are made manifest.\n\nBlessed be the Lord, who has given rest to his people Israel according to all that he promised; there is not one word escaped of all the good promises which he promised by the hand of Moses his servant..And the Lord our God be with us, as he was with our fathers, and abandon us not, nor forsake us, but may he turn our hearts to him, to walk in all his ways and keep his commandments, ordinances, and customs which he commanded our fathers. And these my words which I have prayed before the Lord be near to you, Lord our God, day and night, that he defend the cause of his servant and of his people Israel forever, that all nations of the earth may know that the Lord he is God, and none other but he. We praise thee, O Lord, we acknowledge thee to be the Lord, all the earth worships thee, who art the everlasting Father. To thee all angels cry aloud, the heavens and all the powers therein. To thee Cherubim and Seraphim continually cry, \"Holy, holy, holy, Lord God of Sabaoth.\".Heaven and earth are filled with the glory of thy majesty. The glorious company of the Apostles praises thee. The good fellowship of the prophets praises thee. The fair fellow shall come to be our judge, therefore we pray thee help thy servants whom thou hast redeemed with thy precious blood. Make them to be no longer strangers with thy saints in joy everlasting, O Lord, save thy people and bless thine heritage. Govern and also lift them up into joy everlasting, we praise thee every day, and we worship thy name forever world without end. O Lord, let it be thy pleasure to keep us this day without sin..O Lord have mercy upon us, I trust in thee. In thee, O Lord, I trust; do not confound me forever. Amen.\n\nIf the Lord will be with me and keep me in the way that I shall walk, and give me bread to eat and clothing to wear, and that I may return again to my father's house in peace: the Lord shall be my God, and this stone which I have set up shall be God's house, and of all that thou shalt give me, I will give thee the tenth.\n\nLord of hosts, if thou wilt look upon the wretchedness of thy servant, and remember me, and not forget thy servant, and shalt give thy servant a son: I will give him to the Lord all the days of his life.\n\nThou hast shown to thy servant David my father great mercy, according as he walked before thee in truth, in righteousness, and in a lowly spirit with thee. And thou hast kept for him this great mercy, that thou hast given him a son to sit on his throne..And now, Lord my God, it is thou that hast made thy servant king in thy place. Two things I require of thee before I die: remove from me unrighteousness and lies, grant me neither power nor riches, but only grant me a necessary living, lest if I am full, I might deny thee and say, \"What fellow is the Lord,\" or be constrained by poverty, I might fall into stealing and forswear the name of my God. Amen.\n\nGod of my fathers, and Lord of mercies, thou hast made all things with thy word, and ordained man to have dominion over the creature which thou hast made, that he should order the world according to equity and righteousness, and execute judgment with a true heart, grant me wisdom, which is ever at thy right hand, and put me not out from among thy children. For I, thy servant and handmaid, am a weak person, of short time, and too young to understand judgment and thy laws..And though a man be never so perfect among men, yet if thy wisdom be not with him, he shall be nothing worth. Send her out of thy holy heavens and from the throne of thy majesty, that she may be with me and labor with me, that I may know what is acceptable in thy sight. For she knows and understands all things, and she shall conduct me soberly in my works, and preserve me in her power. So shall my works be acceptable. O LORD, thou father and God of my life, let me not have a proud look. But turn away all voluptuousness from me. Take from me the lusts of the body, let not the desires of uncleanness take hold upon me, and give me not over to an unshamefast and obstinate mind. Amen. I thank thee, O LORD and king, and praise thee, O God my savior. I will yield praises unto thy name, for thou art my defender and helper from the snare of deceitful tongues, and from them that are occupied in lies..Thou hast been my helper against those who stood against me, and hast delivered me according to the multitude of thy mercy, and for thy holy name's sake. Thou hast delivered me from the roaring of them that prepared themselves to devour me, out of the hands of such as sought my life from the multitude of them that troubled me and went about to set fire upon me on every side, so that I was not burned in the midst of the fire. From the depths of hell, from an unclean tongue, from lying words from the wicked king, and from an unrighteous tongue. My soul shall praise the Lord unto death, for my life drew near to hell. They compassed me round about on every side, and there was no man to help me. I looked about me if there were any man that would succor me, but there was none..I thought of your mercy, O Lord, and of your acts from old, that you delivered those who trusted in you and rescued them from the hands of the heathens. Lifting up my prayer from the earth, I prayed for deliverance from death. I called upon the Lord, my father, not to leave me without help in the day of my trouble and in the time of the proud. I continually praised your name, yielding honor and thanks to it, and my prayer was heard. You saved me from destruction and delivered me from the unrighteous time. Therefore, I will acknowledge and praise you, and magnify the name of the LORD.\n\nWhen I was yet but young, or could I go astray, I openly desired wisdom in my prayer. I therefore came before the temple and sought it diligently. In the beginning, and I found it in purity: and therefore shall I not be forsaken. My heart longed for it and I gained a good treasure..Through the Lord have I been given a new tongue: with this I will praise Him.\nCome unto me, you unlearned, and dwell in the house of wisdom, draw not yourselves away from her, but speak and come of these things: for your souls are very thirsty. I opened my mouth and spoke.\nCome and buy wisdom without money, bow down your neck under her yoke: and your soul shall receive wisdom: she is at hand and is content to be found.\nBehold with your eyes, how little labor I have had: and yet I have found much rest.\nReceive wisdom, and you shall have plenty of silver and gold in possession.\nLet your mind rejoice in his mercy: and be not ashamed of his praise: work his work by times, and he shall give you your reward in due time.\nO Lord, when I heard speak of you, then I was afraid.\nThe work that thou hast taken in hand, wilt thou perform in thy time.\nO Lord, when thy time comes: thou wilt declare it.\nIn thy vexed wrath thou thinkest on mercy..The Lord God is my strength: he shall make my feet like the feet of deer, and he who gives the victory shall bring me to my high places singing upon my psalms. Amen.\nOur Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation. But deliver us from evil: for thine is the kingdom, and the power, and the glory, forever. Amen.\nLord, thou art God, who hast made heaven and earth, the sea and all that in them is. Who by the mouth of thy servant David hast said: Why did the heathen rage, and the people imagine vain things? The kings of the earth took their stand, and the rulers were gathered together against the Lord and against Christ..For a truth against this holy child Jesus, whom you have anointed: Herod and Pontius Pilate, along with the Gentiles and the people of Israel, gathered themselves together to do whatever your hands and your counsel determined before to be done. Now, Lord, behold their threatening, and grant to your servants the confidence to speak your word, and that you stretch forth your hand to heal: signs and wonders may be done by the name of your holy child Jesus. Amen.\n\nFather, the hour has come, glorify your Son: that your Son may glorify you, as you have given him power over all flesh, that he should give eternal life to as many as you have given him. This is eternal life: that they might know you, the only true God, and Jesus Christ whom you have sent. I have glorified you on earth. I have finished the work which you gave me to do..And now glorify me, Father, with the glory which you had with me before the world was. I have declared your name to the men whom you gave me out of the world. They were yours, and you gave them to me, and they have kept my words. Now they know that whatever you gave me is from you, for I have given them the words you gave me, and they have received them and know that I came from you, and they believed that you sent me. I pray for them. I do not pray for the world, but for those whom you have given me, for they are yours and all mine are yours, and yours are mine, and I am glorified in them. And now I am no longer in the world, but they are in the world, and I come to you. Holy Father, keep in your name those whom you have given me, that they may be one, as we are, while I was with them in the world..I have kept them in your name. Those you gave me I have kept, and none of them is lost: but that lost child, so that the Scripture might be fulfilled. Now I come to you. These words I spoke to the world that they might have my joy in them. I have given them your words, and the world has hated them, just as I am not of the world. I do not ask that you take them out of the world but that you keep them from evil. They are not of the world: as I am not of the world. Sanctify them with your truth. Your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I sanctify myself, that they also might be sanctified through the truth. I do not pray only for these, but also for those who will believe in me through their word, that they all may be one, as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me..And that glory you gave me, I have given them, so that they may be one: as we are one. I in them and you in me, that they may be made perfect in one, and the world may know that you have sent me, and have loved them: as you have loved me. Father, I will that those whom you have given me be with me where I am, that they may see my glory: which you have given me. For you loved me before the creation of the world. Righteous Father, the world has not known you, but I have known you, and they have known that you sent me. I have declared to them your name, and I will declare it, that the love with which you have loved me may be in them, and I in them.\n\nTo be delivered from the ungodly, that we may not perish with them, but withdraw us from the way of truth, and that all good men may continually be surrounded by God's protection..Hear my words (O Lord), consider my calling, mark the voice of my petition: my king and my God. To you, I will make my prayer. Hear my voice, O Lord, by times (Oh Lord), for early in the morning, I will get myself to you: yes, and with diligence, for you are not the God who delights in wickedness. There may be no ungodly person dwell with you. Such as are cruel cannot stand in your sight; you are an enemy to all wicked doers. You destroy the liars, the Lord abhors the bloodthirsty; and the deceitful. But I, O Lord, will come into your house, trusting in the multitude of your mercy. And reverently will make my supplication in your holy temple. Conduct me, O Lord, in your righteousness, because of my enemies and make your way plain before me. For there is no faithfulness in their mouths; they dissemble in their hearts. Their throat is an open grave, with their tongues they practice deceits..Punish them (Oh God), that they may perish in their own imaginations, cast them out because of the multitude of their ungodliness: for they rebel against thee. Again, let all those who trust in thee rejoice, yes, let them ever be giving thanks, because thou defendest them, those who love thy name, may be joyful in thee. For thou, Lord, bestowest thy blessing upon the righteous, and with thy favorable kindness thou defendest him as with a shield.\n\nOh Lord, rebuke me not in thine anger, chasten me not in thine heuy displeasure, have mercy upon me, Oh Lord: for I am weak. Oh Lord, heal me: for my bones are all trembling. My soul also is greatly troubled, but Lord, how long wilt thou tarry? Turn thee (Oh Lord) and deliver my soul. Oh save me for thy mercy's sake, for in death no man remembers thee. Oh, who will give thee thanks in hell? I am weary of groaning, every night I wash my bed and water my couch with my tears..My countenance is changed for very inner grief. I consume away. I have so many enemies. Away from me all you wicked doers, for the Lord has heard the voice of my weeping, the Lord has heard my humble petition, the Lord has received my prayer. All my enemies shall be confounded and sore vexed, yes, they shall be turned back and put to shame, and that right soon.\n\nOh Lord my God: in thee do I trust, save me from all them that persecute me, and deliver me from him that catches up my soul like a lion: and tears it in pieces, while there is none to help. Oh Lord my God, if I have done any such thing, if there be any unrighteousness in my hands: if I have rewarded evil to them that have dealt kindly with me, or hurt them that without any cause are my enemies: then let my enemy persecute my soul and take me, yes, let him tread my life down in the earth, and lay my honor in the dust..Stand up, O Lord, in Your wrath; lift Yourself up above the furious indignation of my enemies, arise for me in Your wrath, that the assembly of the people may come to You; for their sake, therefore, lift Yourself up again. The Lord is a judge over the people; avenge me, O Lord, according to my righteousness and innocence. Oh, let wickedness come to an end, but maintain the righteous; You righteous God who tests the hearts and kidneys, my help comes from God; He who preserves the faithful. God is a righteous judge, and God is ever threatening, if men will not turn; He has sharpened His sword; He has bent His bow and made it ready. He has prepared Himself the weapons of death and ordained His arrows for destruction. Behold, this man deals in wickedness, he has conceived mischief, and brought forth a lie. He has dug and prepared a pit, but he shall fall into the hole that he has made..For his misfortunes shall come upon his own head, and his wickedness shall fall upon his own face. As for me, I will give thanks\nto the Lord, for his righteousness' sake, and I will praise the name of the Lord, the most high.\nI will give thanks to thee, O Lord, with my whole heart. I will speak of all thy wondrous works, I will be glad and rejoice in thee, yea, my songs will I make of thy name. O thou most high. Because thou hast driven my enemies back, they were discomfited, and perished in thy presence. For thou hast maintained my right and my cause, thou sittest in the throne and art the true judge. Thou rebuke the heathen and destroyest the ungodly: thou puttest out their name forever. The enemies' swords are come to an end, thou hast overthrown their cities, their name is blotted out with them. But the Lord endures forever, he has prepared his seat for judgment. He governs the world with righteousness, and executes true judgment for the people..The Lord is a defense, he is a defense for the poor in times of trouble. Therefore those who know your name put their trust in you. For you, Lord, never fail those who seek you. Praise be to the Lord who dwells in Zion: show the people your deeds, and why, you make inquiry for their blood, and remember them. You do not forget the cry of the poor. Have mercy upon me, O Lord, consider my trouble, that I am in among my enemies; you who lift me up from the gates of death, that I may show your praise within the gates of the daughter of Zion and rejoice in your saving health. As for the heathen: they are brought down in the pit that they dug themselves, and their own feet are taken. Thus the Lord executes true judgment, when the wicked are ensnared in the works of their own hands. So it is. The wicked are turned to hell, and all the heathen who forget God..But the poor shall never be forgotten, neither shall the patient enduring troubles perish forever. Arise, Lord, let no man have the upper hand, let the heathen be condemned before you. Oh Lord, set a scribe over them, that the heathen may know themselves to be but me.\nWhy are you so far away, O Lord, why do you hide yourself?\nTheir heart is steadfast, that your ear attends to it; help the fatherless and poor to their right, that the wicked be no more exalted upon earth.\nHow long will you forget me, O Lord? Will you forget me forever? How long will you hide your face from me, O how long shall I ponder counsels in my mind? how long shall I be troubled in my heart? How long shall my enemy triumph over me? Consider and hear me, Oh Lord my God, enlighten my eyes, lest I sleep the sleep of death, lest my enemy say, \"I have prevailed against him,\" for if I am cast down, they that trouble me will rejoice at it..But my trust is in your mercy, and my heart is joyful in your saving health. I will sing praises of you, O Lord, for you deal so lovingly with me.\n\nHear my innocence (Oh Lord), consider my complaint, hearken to my prayer, which does not come from a feigned mouth. Let my judgment come forth from your presence, and look upon that which is equal. You have proved and visited my heart in the night season, you have tested me in the fire, and have found no wickedness in me, for I utterly determined that my mouth should not offend. Because of the words of your lips, I have kept myself from the works of men, from the ways of perverse persons. Direct my goings into your paths, that my footsteps slip not. For unto you I cry.\n\nHear me, oh God, incline your ears to me, and hear my words. Show your merciful lovingkindness, you who save such as put their trust in you. From such as resist your right hand, keep me as the apple of your eye..Defend me under the shadow of your wings, from the ungodly who trouble me, from my enemies who surround me, who maintain their wealth with oppression, and whose mouths speak proud things. They lie in wait for us on every side, turning their eyes down to the ground like a lion that is greedy for its prey, and like a lion's cub lurking in its den. Arise, Lord, and thwart him; deliver my soul with your sword from the ungodly, with your hand, O Lord, rescue me from the men of this world, who have their portion in this life whose bellies you fill with your treasure.\n\nThey have children at their desire and leave the rest of their substance for their babes. I will behold your presence in righteousness, and when your glory appears, I shall be satisfied.\n\nUnto you (Oh Lord), I lift up my soul. I trust in you, God, let me not be confounded, lest my enemies rejoice over me..For no doubt all who hope in thee shall not be ashamed, but those who scornfully despise without cause, they shall be put to shame. Show me your ways, Lord, and teach me your paths. Lead me in truth and teach me, for you are the God of my health, and in you is my hope all the day long.\n\nCall to remembrance, O Lord, your tender mercies and loving kindness, which have been ever since the beginning. Remember not the sins and offenses of my youth but grant me a cordial disposition to your mercy, O Lord, for your great goodness. Oh, how friendly and righteous you are, Lord, therefore you will bring again sinners into the way, he leads the simple and such as are meek, he instructs his ways. All the ways of the Lord are mercy and faithfulness to those who keep his testimonies and covenant.\n\nFor your name's sake, O Lord, be merciful to my sin, for it is great. Whoever fears the Lord he shall show him the way, that he may choose his ways..His soul shall dwell at ease, and his seed possess the land. The secret of the Lord is with those who fear him, and he reveals his covenant to them. My eyes are ever looking unto the Lord, for he shall pull my feet out of the net. Turn to me and have mercy on me, for I am desolate and afflicted. The sorrows of my heart are great; therefore bring me out of my troubles, look upon my adversity and misery and forgive me all my sins. Consider how many are my enemies, and bear malicious hatred against me. Keep my soul and deliver me; let me not be confounded, for I have put my trust in you. Let innocence and righteous dealing wait upon me, for my hope is in you. Deliver Israel, O God, out of all his distress.\n\nIn you, O Lord, is my trust, let me never be put to shame, but deliver me in your righteousness..Listen to me, come quickly to my aid, be my strong refuge and a fortified dwelling place, that you may save me, for you are my stronghold and my castle, therefore be my God, and lead me for your name's sake. Draw me out of the net they have hidden for me, for you are my strength. I commit my spirit into your hands, O Lord, you are my God of truth. I hate those who cling to emptiness, but my trust is in the Lord. I will be glad and rejoice in your mercy, for you have taken notice of my affliction, you have known the depths of my soul. You have not given me over to the hands of the enemy, but have set my feet on a spacious place. Have mercy on me, O Lord, for I am in trouble; my eyes are scorned for great sorrow, indeed my soul and my body. My life is consumed by heaviness, and my years with mourning..My strength fails me because of my adversity, and my bones are dried up. I have become a reproach among all my enemies, my neighbors, and even my own acquaintances are afraid of me. Those who see me in the street avoid me. I am forgotten and out of my mind, even as a dead man. Lo, I have become like a broken vessel. For I have heard the slanderous reports of the multitude; every man abhors me. They have gathered a council against me, and are determined to take away my life. But my hope is in the Lord, and I say, \"Thou art my God. My days are in thy hand; deliver me from the hand of my enemies, and from those who persecute me.\".Show thy servant the light of thy countenance, help me for mercy's sake, O Lord, let not the wicked confound me, but let them be put to confusion and brought unto the pit, let the lying lips be put to silence, which speak against the righteous with cruel, disdainful, and spiteful words. O how great and manifold are the good things which thou hast laid up for them that fear thee? How great things bringest thou to pass for them that trust in thee, in the sight of men? Thou hidest them in the secrets of thy countenance from the proud, keeping them secretly in thy tabernacle from the strife of tongues. Thanks be given to the Lord who hath shown me marvelous kindness out of a strong city. For when sudden fear came upon me, I said, \"I am cast out of thy sight.\" Nevertheless, thou heardest my humble prayer when I cried unto thee..Wherefore love the Lord (all you his saints), for the Lord preserves the faithful and plentifully rewards the proud doers. Be strong, therefore, and take a good heart unto you all who put your trust in the LORD. Rejoice in the Lord, O ye righteous, for it becomes you to be thankful. Praise the Lord with the harp. Sing psalms to him with the lyre and the ten-stringed instrument. Sing to him a new song, yea, sing to him with a good heart. For the word of the Lord is true, and all his works are sure. He loves mercy and judges the earth is full of the Lord's goodness. By the word of the Lord were the heavens made, and all their furniture by the breath of his mouth. He gathers the waters together as in a vessel and laid up the deep in store. Let all the earth fear the Lord, and let all who dwell in the world stand in awe of him. For what he says, is done, and what he commands stands fast..The Lord disperses the counsel of the heathen and frustrates the devices of the peoples. But his own counsel endures forever, and the thoughts of his heart from generation to generation. Blessed are the people who hold the Lord as their God, and blessed are the people whom he has chosen to inherit. The Lord looks down from heaven and beholds all the children of men. From his lofty seat he observes all who dwell on earth. He fashions their hearts individually and knows all their works. A king is not saved by his large army, nor a warrior delivered through his own strength. A horse is but a vain thing for saving a man; it is not by his strength that he can deliver him. Behold the eyes of the Lord are on those who fear him, and let those who hope in him rest in his mercy. That he may deliver their souls from death and sustain them in a dry and parched land..Let our souls patiently endure the Lord, for he is our help and shield. So shall our hearts rejoice in him, because we have hoped in his holy name. Let your merciful kindness, O Lord, be upon us, as we have placed our trust in you. I was determined to keep my ways that I might not offend with my tongue, and so I shut my mouth. While the ungodly lay in wait for me, I held my tongue, I was resolved, I kept silence, for a good purpose, but it was pain and grief to me. My heart was hot within me, my eyes, and in his truth shall he destroy them. Therefore I will offer to you and praise your name, O Lord. For you have delivered me from all my trouble, so that my eye sees your desire upon my enemies.\n\nGod be merciful to us, bless us, and show us the light of your countenance. That we may know your way upon the earth, your saving health among all nations. Let the people praise you, O God, yes, let all the peoples praise you..Let the people rejoice and be glad, for you judge the people righteously and govern the nations on earth. Let the people praise you, O God, let all people praise you. God, even our own God, give us your blessing, that the earth may bring forth its fruit.\n\nO God, the heathen have despoiled your heritage, you holy temple they have defiled, and made Jerusalem a heap of stones..The dead bodies of your servants have been given to the birds of the air to be devoured, and the flesh of your holy ones to the beasts of the land. Their blood has been shed like water on every side of Jerusalem, and there was no one to bury them. We have become an open shame to our enemies, a mockery and reproach to those around us.\n\nLord: how long will you be angry, will your jealousy burn like fire forever? Pour out your indignation upon the heathen who do not know you, and upon the kingdoms: those who do not call upon your name. For they have devoured Jacob, and laid waste his dwelling place. Oh, remember not our old sins, but have mercy on us, and soon: for we have come to great misery. Help us, Oh God, our savior, for the glory of your name. Deliver us and forgive us our sins for your name's sake..Wherefore shall the heathen say, \"Where is now your God?\" Let the avenging of your servants' shed blood be openly shown upon the heathen before us. Let the sorrowful sighing of the prisoners come before you, and according to the strength of your arm, preserve those appointed to die. And for the blasphemy wherewith our neighbors have blasphemed you, reward them, Oh Lord: sevenfold into their bosom. So we, who are your people and sheep of your pasture, will give you thanks forever, and we will always be showing forth your praise more and more.\n\nBow down your ear, Oh Lord, and hear me: For I am afflicted and poor. Keep my soul, for I am guiltless. Oh my God, help your servant who trusts in you. Be merciful to me, Oh Lord: for I call upon you daily. Comfort the soul of your servant, for to you, Oh Lord, I lift up my soul. For you, Lord, are good and gracious, and of great mercy unto all them that call upon you..Give ear, Lord, to my prayer, and consider my humble desire. In the time of my trouble I call upon thee, for thou hearest me. Among the gods there is none like unto thee. Oh Lord, there is not one that can do as thou doest. All nations whom thou hast made shall come and worship before thee, Oh Lord, and shall glorify thy name. For thou art great, thou doest wondrous things: thou art God alone. Lead me in thy way, oh Lord, that I may walk in thy truth. Oh let my heart be light in fearing thy name. I thank thee, oh Lord my God, and will praise thy name forever. For great is thy mercy towards me, thou hast delivered my soul from the nethermost hell. O God, the proud are risen against me, and the congregation of the mighty seek after my soul, and set not thee before their eyes. But thou, oh Lord God, art full of compassion and mercy, long-suffering, great in goodness and truth..Turn to me, O Lord: have mercy on me, give thy strength to thy servant, and help me quickly, show me a token for good, so that those who hate me may see it and be ashamed because the Lord has helped me, and comforted me.\nO Lord God, my savior, I cry day and night before thee, Let my prayer enter into thy presence, incline thine ear to my calling. For my soul is full of trouble, and my life draws near to death. I am counted among those who go down to the pit. I am like a man who has no strength. I am found among the dead, like one who lies in the grave. Which are out of memory and are cut off by thy hand. Thou hast cast me into the deep pit, into darkness out of which no man can wade. Thy displeasure lies heavy on me, and thou vexest me with all thy floods. Thou hast taken away my acquaintances far from me, and made me abhorred by them..I am so fast in prison that I cannot get forth. My sight fails for very trouble. Lord, I call daily upon thee, and stretch out my hands unto thee. Do thou shew wonders among the dead? Can the physicians raise them up again: that they may praise thee? May thy loving kindness be shewn in the grave, or thy faithfulness in destruction? May thy wonderful works be known in the dark, or thy righteousness: in the land where all things are forgotten. Unto thee I cry, Oh Lord, and early cometh my prayer before thee. Why hast thou put away my soul?\n\nWhy hide thy face from me? My strength is gone for very misery. With fearfulness I bear thy burdens. Thy wrathful displeasure goeth over me: the fear of thee oppresseth me. They come round about me daily like water, and compass me together on every side. My lovers and friends thou hast put away from me, and turned away mine acquaintance..Before the mountains were brought forth, or ever the earth and world were made: you are God everlasting and world without end. You turn men back to destruction; you say, \"Come again: you children of men.\" For a thousand years in your sight are but as yesterday that is past, and like a night watch. As soon as you scatter them, they are even as a sleep, and fade away suddenly, like grass. In the morning it is green and grows up, but in the evening it is cut down and withered. For we consume away in your displeasure, and are afraid at your wrathful indignation. You set our iniquities before you, and our secret sins in the sight of your countenance. For when you are angry, all our days are gone. We bring our years to an end, as it were a tale that is told. The days of our life are about three score..Score twenty years, and though men be strong that they come to sixty years, yet is their strength then but labor and sorrow: so soon it passes away, and we are gone. But who regards the power of thy wrath? thy fearful and terrible displeasure? O teach us to number our days, that we may apply our hearts to wisdom. Turn thee away (O Lord) at the last, and be gracious unto thy servants. Oh, satisfy us with thy mercy, and that soon: so shall we rejoice and be glad all the days of our life. Comfort us again, now after the time that thou hast chastened us, and for the years wherein we have suffered adversity. Show thy servants thy work, and their children thy glory. And the glorious majesty of the Lord our God be upon us. Prosper the work of our hands upon us, prosper our handiwork.\n\nOh, come, let us worship the Lord, let us heartily rejoice in the strength of our salvation..Let us come before his presence with thanksgiving, and show ourselves glad in him with psalms. For the Lord is a great God, and a great king above all gods. In his hand are all the corners of the earth, and the strength of the hills is his also. The sea is his, for he made it and his hands prepared the dry land. Oh come, let us worship and bow down before the Lord, our Maker; for he is our God, and we are the people of his pasture, and the sheep of his hand. To day if you will hear his voice, harden not your hearts, as when you provoked me in the time of temptation in the wilderness, where your fathers tempted me, provoked me, and saw my works. Forty years long was I grieved with this generation, and said, they ever erred in their hearts; they truly have not known my ways. Therefore I said to them in my wrath, that they should not enter into my rest.\n\nHeare my prayer (O Lord), and let my crying come unto thee. Hide not thy face from me in the time of my trouble..Incline your ears to me, when I call, hear me, and do it right away. For my days are consumed, like a burning firebrand. My heart is smitten down and withered like grass, so that I forget to eat my bread. For the voice of my groaning my bones will scarcely stick to my flesh. I am become like a pelican in the wilderness, and like an owl in the ruins. I wake, and I am like a sparrow that sits alone on the house top. My enemies revile me all day long. They mock me and are sworn against me. I eat ashes with my bread and mingle my drink with weeping. And yet,\n\nThe children of your servants shall continue, and their seed shall prosper in your sight.\n\nPraise the Lord, oh my soul, and all that is within me, praise his holy name. Praise the Lord, oh my soul, and do not forget all his benefits, which forgive all your sins, and heal all your infirmities..Which saves your life from destruction and crowns you with mercy and lovingkindness. Which satisfies your desire with good things, making you young and lovely as an eagle. The Lord executes righteousness and judgment for all who suffer wrong. He showed His ways to Moses and His works to the children of Israel. The Lord is full of compassion and mercy, long-suffering and of great goodness.\n\nHe will not always be angry, nor will He keep His anger forever. He has not dealt with us according to our sins, nor rewarded us according to our wickedness. Look how high the heavens are in comparison to the earth: so great is His mercy toward those who fear Him. Look how wide the east is from the west: so far has He removed our transgressions from us. Just as a father has compassion on his children, so the Lord is merciful to those who fear Him. For He knows our frame; He remembers that we are dust..That a man is but as grass, and flourishes as a flower in the field. For as soon as the wind goes over it, it is gone, and the place where it was knows it no more. But the merciful goodness of the Lord endures forever, upon those who fear him, and his righteousness upon their children's children. Namely, to such as keep his covenant and think upon his commandments to do them. The Lord has prepared his seat in heaven, and his kingdom rules over all. Praise the Lord, ye his angels, ye that are mighty in strength, fulfilling his commandments that men may have the voice of his words. Praise the Lord, all ye his hosts, ye servants of his, that do his pleasure. Oh speak good of the Lord, all ye his works: in every place of his dominion: Praise thou the Lord, O my soul.\n\nPraise the Lord, O my soul, O Lord my God, thou art exceeding glorious, thou art clothed with majesty and honor..Thou deckest thyself with light as with a garment: thou spreadest out the heavens like a curtain. Thou coverest it with waters, thou makest the clouds the chariots, and rideest upon the wings of the wind. Thou makest thy angels spirits, and thy ministers flames of fire. Thou hast laid the foundation of the earth, and it shall not move at any time. Thou coverest it with the deep as with a garment: the waters stand above the hills. But at thy rebuke they flee, at the voice of thy thunder they are afraid. Then are the hills made high and the valleys low, which thou hast appointed for them. Thou hast set their bounds which they may not pass, that they turn not again to cover the earth. Thou causest the fountains to spring up among the valleys, and the waters to run among the hills; that all beasts of the field may drink, and the wild asses may quench their thirst..Above on the hills, have birds their inhabitation, and sing among the branches. Thou waterest the hills from above, the earth is filled with the fruits of thy works. Thou bringest forth grass for the cattle, and green herbs for the service of men. Thou bringest food out of the earth, wine to make glad the heart of man, oil to make him a cheerful countenance, and bread to strengthen man's heart. The trees of the Lord are full of sap; even the trees of Lebanon, which he hath planted. There the birds make their nests, and the fir trees are a dwelling for the stork. The hills are a refuge for the wild goats, and so are the stony rocks, for the conies. Thou hast appointed the moon for certain seasons. The sun knoweth his going down. Thou makest darkness that it may be night, where in all the beasts of the forest do move, yea, and the young lions, which roar after their prey, and seek their meat at God..But when the sun rises, they gather together and lie down in their dens. Then man goes forth to his work and to till his land until evening. Oh Lord, how manifold are your works, wisely have you made them all. Indeed, the earth is full of your riches. So is this great and wide sea also, where innumerable creatures, both small and great, dwell. There go the ships, and there is that leviathan, whom you have made to take his pastime therein. They wait all upon you that you may give them meat in due season. When you give it to them, they gather it, when you open your hand, they are filled with good. But when you hide your face, they are sorrowful. If you take away their breath, they die and return to their dust. Again, when you let your breath go forth, they are made, and so you renew the face of the earth..The glory of the Lord endures forever, and the Lord rejoices in His works. The earth trembles at the look of Him, He does but touch the hills, and they smoke. I will sing to the Lord as long as I live; I will praise my God while I have being. Oh, that my words might please Him, for my joy is in the Lord. As for sinners, they shall be consumed from the earth, and the ungodly shall come to an end. But praise the Lord, oh my soul.\n\nPraise the Lord (O ye servants of the Lord), praise the name of the Lord. Bless the name of the Lord from this time forth, forevermore. The Lord's name is worthy to be praised, from the rising of the sun until the going down of the same. The Lord is above all nations, and His glory is above the heavens. Who is like unto the Lord our God, who has His dwelling so high, who humbles Himself to behold that which is done in heaven and in earth..Which takes up the simple out of the dust, and lifts up the poor out of the mire, that he may set him among princes, even among the princes of his people. Which makes the barren woman keep house, and to be a joyful mother of children.\nPraise the Lord all you creatures, praise him all you people. For his merciful kindness is evermore towards us, and the truth of the Lord endures forever. Praise the everlasting.\nBlessed are those who are undefiled in the way, who walk in the law of the Lord. Blessed are they that keep his testimonies and seek him with their whole heart. Who walk in his ways and do no wickedness. Thou hast given a commandment to keep thy commandments. Oh, that my ways were established to keep thy statutes, then I should not be confounded. When I have respect unto all thy commandments, I will thank thee with an unfained heart. Because I am wise in thy judgments, thy righteousness I will keep, oh forsake me not utterly..Wherewith all my heart, I seek thee. Let me not stray from thy commandments; thy words I have hidden in my heart, lest I sin against thee. Pray be thou, O Lord, teach me thy statutes. With my lips I will recite all the judgments of thy mouth. I have great delight in the way of thy testimonies as in all riches. I will exercise myself in thy commandments, and I will respect thy footsteps. My delight shall be in thy statutes; I will not forget thy words. Do well unto thy servant, that I may live and keep thy words. Open my eyes, and I shall see wonders in thy law. I am a stranger on earth. Hide not thy commandments from me. My soul yearns for thy judgments. Thou rebukest the proud; cursed are they who depart from thy commandments..I keep your testimonies. Princes sit and speak against me, but your servant is occupied with your statutes. In your testimonies is my delight, they are my counselors. My soul clings to the dust, but quicken me according to your word. I understand my ways, and you hear me. Therefore teach me your statutes. Make me understand the way of your commandments, and I will speak of your wondrous works. My soul melts away for very heavens. Set me up according to your word. Take from me the way of lying, and grant me your law. I have chosen the way of truth, your judgments have I laid before me. I cling to your records, O Lord, confound me not. I will run in the way of your commandments, when you have comforted my heart. Teach me, O Lord, the way of your ordinances, and I shall keep it unto you..Give me understanding, and I shall keep your law. I will keep it with all my heart. Lead me in the path of your commandments, for that is my desire. Incline my heart to your testimonies and not to covetousness. Turn away my eyes lest they behold vanity, and quicken me in your ways. Establish your word in your servant, that I may fear you. Take away the rebuke that I am afraid of. For your judgments are amiable. Behold, my delight is in your commandments. Oh quicken me in your righteousness. Let your loving mercy come upon me, O Lord, and your saving health according to your word. That I may answer my blasphemers, for my hope is in your judgments. Take not the word of truth utterly out of my mouth, for my hope is in your judgments. So shall I always keep your law: yes, forever and ever. And I will speak of your testimonies before kings, and I will not be ashamed..My delight shall be in your commandments, which I love. My hands also will I lift up to your commandments, which I love, and my speaking shall be of your statutes. Think upon your servant, as concerning your word, in which you have caused me to trust. For it is my comfort in my trouble, and your word quickens me. The proud have greatly ridiculed me, yet I shrink not from your law, I remember your everlasting judgments, O Lord, and am comforted. I am horribly afraid for the ungodly, who forsake your law. Your statutes are my songs in the house of my pilgrimage. I rhinoceros upon your name, O Lord, in the right season and keep your law. And I pray that this chance may come upon me that I may keep your commandments. You are my portion, O Lord; I am determined to keep your law. I make my humble petition in your presence, with my whole heart; Oh, be merciful and gracious to your word. I call my own ways to remembrance and turn my feet into your records..I make haste to keep your commandments. The congregations of the ungodly have robbed me, but I have not forgotten your law. At midnight I rise to give thanks to you for the judgments of your righteousness. I am a companion of all who fear you and keep your commandments. The earth, Oh Lord, is full of your mercy; teach me your statutes, Oh Lord. You have dealt kindly with your servant, a bondservant to your word. Teach me your kindness, nurture, and knowledge, for I believe your commandments. Before I was troubled, I went astray, but now I keep your word. You are good and gracious; wherefore of your goodness teach me your statutes. The proud scorn me, but I keep your commandments with my whole heart. Their hearts are hardened like a block of fat, but my delight is in your law. It is good for me that I have been in trouble, that I may learn your statutes. The law from your mouth is dearer to me than thousands of gold and silver..Thy hands have made me and fashioned me, give me understanding, that I may learn thy commandments. They that fear thee will be glad when they see me, because I put my trust in thy word. I know, Oh Lord, that thy judgments are right, and that thou of very faithfulness hast caused me to be troubled. Oh let thy merciful kindness be my comfort, a cord in thee hast made unto thy servant. Let thy loving mercy come unto me, that I may live, for thy law is my delight. Let the proud be confounded, who handle me so falsely. But let such as fear thee and know thy testimonies be at one with me. Let my heart be undefiled in thy statutes, that I be not ashamed. My soul longeth for thy saving health, for my trust is in thy word. My eyes long sore for thy word, saying, \"Oh when wilt thou comfort me?\" For I have become like a bottle in the smoke, yet do I not forget thy statutes..How many are the days of your servant? When will you avenge me of my adversaries? The proud have dug pits for me, which are not according to your law. All your commands are true, they persecute me falsely, but be you my help. They have almost made an end of me on earth, but I forsake not your commands. Quicken me according to your loving kindness, and I will keep the records of your mouth. Oh Lord, your word endures forever in heaven. Your faithfulness remains from one generation to another; you have laid the foundation of the earth, and it abides. They continue this day according to your ordinance, for all things serve you. If my delight is not in you, I would perish in my trouble. Therefore I will never forget your commands for with them you quicken me. I am yours, help me. For I seek your commands. The ungodly lay in wait for me to destroy me, but I consider your testimonies..I see that all things come to an end, but your commandment is exceedingly broad. Oh, how much love I have for your law! All day long, I speak of it. Through your commandment, you have made me wiser than my enemies, for it is always with me. I have more understanding than all my teachers, for your testimonies are my study. Yes, I am wiser than the aged, for I keep your commandments. I refrain from every evil way, that I may keep your words. I am not afraid of your judgments, for you teach me. Oh, how sweet are your words to my throat! Yes: more than honey to my mouth. Through your commandments, I gain understanding: therefore, I hate all false ways. Your word is a lantern to my feet, and a light to my paths. I have sworn and am steadfastly determined to keep the judgments of your righteousness. I am troubled about measure: quicken me, O Lord; make me steadfast in your word..Let the free sacrifices of my mouth please you, oh Lord, and teach me your judgments. My soul is always in my hand, yet I do not forget your law. The ungodly have laid a snare for me, but I swear not to stray from your commandments. Your testimonies I have claimed as my heritage forever, and they are the very joy of my heart. I apply my heart to fulfilling your statutes always, even to the end, I hate the ungodly, but your law I love. You are my defense and shield, my trust is in your word. Away from me, you wicked. I will keep the commandments of my God. Oh, establish in me a cord of obedience to your word: that I may live, and let me not be disappointed in my hope. Hold me up: and I shall be safe, yes, and I shall ever be speaking of your ordinances. You tread down all those who depart from your statutes, for they imagine but deceit. You put away all the ungodly of the earth like scum, therefore I love your testimonies..My flesh trembles for fear of you, and I am afraid of your judgments. I deal with things that are lawful and right. Give me not over to my oppressors. Be you a surety for your servant, to do him good: that the proud do him no wrong. My eyes are wasted away with looking for your health, and for the word of your righteousness. Go, deal with your servant kindly concerning your loving mercy, and teach me your statutes. I am your servant. Grant me understanding: that I may know your testimonies. It is time for you, Oh Lord: lay your hand upon them, for they have destroyed your law. For I love your commandments above gold and precious stones. Therefore I keep all your commandments: and all false ways I utterly abhor. Your testimonies are wonderful, therefore does my soul keep them. When your word goes forth, it gives light and understanding even to the babes. I open my mouth and draw in my breath, for I desire your commandments..Oh: look upon me and be merciful, as thou art wont to do unto those who love thy name. Order my goings according to thy word, that no wickedness reign in me. Deliver me from the slanders of men, so shall I keep thy commandments. Shew the light of thy countenance upon thy servant, and teach me thy biddings. My eyes gush out with water, because men keep not thy law. Thou art righteous: O Lord, and thy judgment is true. The testimonies that thou hast commanded are exceeding righteous and true. My zeal hath even consumed me, because mine enemies have forgotten thy words. Thy word is tried unto the uttermost, and thy servant loveth it. I am small, and of no reputation, yet I do not forget thy commandments. Thy righteousness is an everlasting righteousness, and thy law is true. Trouble and heaviness have taken hold upon me, yet is my delight in thy commandments..The righteousness of your testimonies is everlasting. Grant me understanding: I shall live. I call with my whole heart, hear me: Oh Lord. I will keep your statutes. Yes, upon you I call, help me: and I shall keep your testimonies. In the morning I cry to you, for in your word is my trust. My eyes prevent me from sleeping, that I might be occupied in your words. Hear my voice, Oh Lord, a longing for your loving-kindness, quicken me according to your word. They draw near, those who persecute me with malice, and are far from your law. Be near, Oh Lord, for your promises are faithful. Concerning your testimonies, I have known since ancient times that you have established them forever. Consider my adversity and deliver me, for I have not forgotten your law. Maintain my cause, and defend me: quicken me according to your word. Health is far from the ungodly, for they do not regard your statutes..Great is thy mercy, Oh Lord, quicken me as thou art wont. Many there are that trouble me and pursue me, yet do I not swerve from thy statutes. It grieves me when I see that the transgressors keep not thy law. Consider, Oh Lord, how I love thy commandments, and quicken me with thy lovingkindness. Thy word is true for ever, all the judgments of thy righteousness, endure forever. The tyrants persecute me without cause, but my heart stands in awe of thy words. I am as glad of thy word as one that finds great spoils. I hate and abhor lies, but thy law I love. Seven times a day I praise thee, because of thy righteous judgments. Great is the peace of those who love thy law: and they are not offended at it. Lord, I look for thy saving health, and do after thy commandments. My soul keeps thy statutes, and loves them exceedingly..I keep your commandments and testimonies: for all my ways are before you. Let my complaint come before you, Oh Lord, give me understanding to your word. Let my supplication come before you: deliver me, I pray, according to your promise. My lips shall speak of your praise, saying you have taught me your ordinances. Yea, my tongue shall sing your word. For all your commandments are right, let your hand help me: for I have chosen your commandments. I long for your saving health, Oh Lord: and in your law is my delight. Oh let my soul live and praise you, that your judgments may help me. I go astray like a sheep that is lost; seek your servant, for I do not forget your commandments.\n\nOut of the deep I cry to you, Oh Lord. Lord, hear my voice. Let your ears consider well, the voice of my complaint. If, Lord, you will be extreme to mark what is amiss, oh Lord, who may abide it? But there is mercy with you: that you may be feared..I look for the Lord, my soul waits for him, and in his word is my trust. My soul does quietly abide the Lord, from morning to morning. Let Israel trust in the Lord, for with the Lord is mercy. Deliver me, Oh Lord, from wicked men, preserve me from the violent, who devise mischief in their hearts, and stir up strife at all seasons. They sharpen their tongues like serpents' poison is under their lips. Keep me, oh Lord, from the hand of the ungodly, preserve me from the wicked, who are bent on overthrowing my goings. The proud have laid a snare for me and spread a net wide with cords, yes, and set traps in my way. But my saying is to the Lord, thou art my God, hear the voice of my prayer: Oh Lord. Oh Lord God, thou strength of my heart, thou hast covered my head in the day of battle. Let not the wicked have his desire. Oh Lord, let not him have his purpose, lest he be proud..Let the misdeeds of their own lips fall upon them,\nLet hot burning coals fall upon them,\nLet them be cast into the fire, & into the pit,\nThat they never rise up again.\nA man full of words shall not prosper on the earth,\nA malicious and wicked person shall be hunted away and destroyed.\nSurely I am that the Lord will avenge the poor,\nAnd maintain the cause of the helpless.\nThe righteous also shall give thanks to\n thy name, and the just shall continue in thy sight..Lord, I call upon thee: hasten to me, and consider my voice when I cry to thee. Let my prayer be set before thee as incense, and let the lifting up of my hands be an evenings sacrifice. Set a watch, Oh Lord, before my mouth, and set a watch at the door of my lips. O let not my heart be inclined to any evil thing, to be minded as the ungodly or wicked men, lest I partake of such things as please them. Let the righteous smite me friendlessly: and reprove me, so will I take it, as though he had poured oil upon my head, it shall not hurt my head, but I will pray yet for their wickedness. Their judges stumble at the stone, yet hear them my words, that they may be joyful. Our bones lie scattered before the pit, like as when one treads and digs up the ground. But my eyes look unto thee, Oh Lord God: in thee is my trust, cast not out my soul: keep me from the snare which they have laid for me, and from the traps of the wicked doers..Let the ungodly fall into their own nets together, until I pass by them. I cry out to the Lord with my voice, even unto the Lord I make my supplication. I pour out my complaint before Him, and show Him of my trouble. When my spirit is in heaviness, for thou knowest my path, in the way where I walk, have they privily laid a snare for me. I took up my right hand, and see: there is no man who will know me. I have no place to flee, no man cares for my soul. Therefore do I cry unto thee: Oh Lord, and say thou art my hope and my portion in the land of the living. Consider my complaint, for I am brought very low, oh deliver me from my persecutors: for they are too strong for me. Bring my soul out of prison, that I may give thanks unto thy name. Which thing if thou wilt grant me, then shalt thou righteous resort unto my company. Hear my prayer, Oh Lord, consider my desire, answer me for thy truth and works of thy hands..I stretch out my hands to you, my soul cries out to you, from the thirsty land. Hear me, Oh Lord, and have mercy on me quickly, for my spirit grows weak. Do not hide your face from me, lest I become like those who go down into the grave. Oh let me hear your loving kindness in the morning, for in that is my trust. Show me the way I should go, for I lift up my soul to you. Deliver me (Oh Lord) from my enemies, for I take refuge in you. Teach me to do your will, for you are my God: let your loving spirit lead me to the land of righteousness. Quicken me, Oh Lord, for your name's sake. And for your righteousness' sake, bring my soul out of trouble. And in your goodness, scatter my enemies abroad, and destroy all who trouble my soul, for I am your servant..Blessed be the Lord my refuge, who teaches my hands to fight and my fingers to struggle. My hope and my fortress, my defense and my deliverer, my shield, in whom I trust, who governs the people under my power. Lord, what is man, that you have such regard for him? Or the son of man, that you are so mindful of him? Man is like a thing of nothing, his time passes away like a shadow. Bow your heavens, O Lord, and come down, touch the mountains that they may smoke again. Send forth lightning and scatter them, shoot out your arrows and consume them. Send down your hand from above, deliver me, and take me out of the great waters, from the hand of strange children. Whose mouth speaks of emptiness, and his right hand is deceitful. That I may sing a new song to you, O God, and sing praises to you upon a ten-stringed lute. You who give victory to kings, and have delivered David your servant from the peril of the sword..Save me and deliver me from the hand of strange children,\nwhose mouths speak of vanity, and their right hand is a right hand of falsehood,\nso that our sons may grow up like young plants,\nand our daughters may be as the polished corners of the temple.\nThat our garments may be full and pleasing with all manner of store,\nthat our sheep may bring forth thousands, and hundreds,\nthere be no mischance nor decay,\nand no complaining in our streets.\nHappy are the people who are in such a case.\nYes, blessed are you people,\nwho have the Lord for your God.\nI will magnify you, O God, my King,\nI will praise your name forever and ever.\nEvery day I will give you the glory and might of your kingdom,\nmighty be it known to men.\nYour kingdom is an everlasting kingdom,\nand your dominion endures through all ages.\nThe Lord upholds all those who are about to fall,\nand lifts up all those who are bowed down.\nThe eyes of all wait upon you,\nand you give them their food in due season..Thou openest Thy hand and fillest all Thy living creatures with plenteousness. The Lord is righteous in all His ways and holy in His works. The Lord is near to those who call upon Him, that they call upon Him faithfully. He fulfills the desire of those who fear Him, he hears their cry and helps them. The Lord preserves all those who love Him, but scatters abroad all the wicked. My mouth shall speak the praise of the Lord, and let all flesh give thanks to His holy name, forever and ever. Praise the everlasting.\n\nPraise the Lord, oh my soul, while I live I will praise the Lord. Yea, as long as I have any being, I will sing praises unto my God. Oh, put not your trust in princes, nor in any child of man, for there is no help in them. For when the breath of man goes forth, he shall return to his earth and so all his thoughts perish. Blessed is he who has the God of Jacob for his help, and whose hope is in the Lord his God..Who made heaven and earth, the sea, and all that is in them. Who keeps his promise forever, Who helps those who suffer wrong, Who feeds the hungry. The Lord lifts up the oppressed, the Lord gives sight to the blind. The Lord helps those who fall, the Lord loves the righteous. The Lord cares for the strangers, he protects the fatherless, and the widows. But the way of the wicked turns upside down. The Lord is your God, O Zion, he is king forever, and throughout all generations. Praise the everlasting Lord. Praise the Lord, for it is good to sing praises to our God. It is a joyful and pleasant thing to be thankful. The Lord will build up Jerusalem and gather together the outcasts of Israel. He heals the brokenhearted and binds up their wounds. He tells the number of the stars and calls them all by their names. Great is our Lord, and great is his power, and his wisdom is infinite..The Lord sets up the meek and brings the unwgodly down to the ground. Oh sing to the Lord with thankfulness; sing praises on the harp to our God. Who covers the heavens with clouds, prepares rain for the earth, and makes the grass grow on the mountains. Who gives food to the cattle, and feeds the young ravens that call upon Him. He has no pleasure in the strength of a horse, nor does He delight in any man's legs. But the Lord delights in those who fear Him, and put their trust in His mercy. Praise the Lord, O Jerusalem, praise your God, O Zion, for He strengthens the bars of your gates and blesses the children within you. He makes peace in your borders and fills you with the flour of wheat. He sends forth His commandment upon earth, His word runs swiftly. He gives snow like wool and scatters the hoar frost like ashes..He casts out his word like morsels; who can endure his frost? He speaks his word and melts them. He breathes with his wind, and the waters flow. He reveals his word to Jacob, his statutes and ordinances to Israel. He has not dealt thus with all the nations; they do not know his laws.\n\nPraise the Lord of heaven, praise him in the heights.\nPraise him, all his angels, praise him, all his hosts.\nPraise him, sun and moon, praise him, all you stars and light.\nPraise him, heavens and you waters beneath the heavens;\nLet them praise the name of the Lord, for he spoke, and they were made.\nHe established them forever and ever;\nHe gave them a law that shall not pass away.\n\nPraise the Lord from the earth, you great sea creatures and all the depths;\nFire and hail, snow and vapors, stormy wind fulfilling his word;\nMountains and hills, fruitful trees and all cedars;\nBeasts and all livestock, creeping things and flying birds;\nKings of the earth and all peoples;\nPraise the Lord!.Princes and all judges of the world, young men and maidens, old men and children, praise the name of the Lord. For his name alone is excellent, and all his praise is above heaven and earth. He exalts the horn of his people, all his saints shall praise him, the children of Israel are his people who serve him.\n\nO Praise the Lord in his sanctuary, praise him in the firmament of his power. Praise him in his noble acts, praise him in his excellent greatness. Praise him with the trumpet, praise him with the lute and harp. Praise him with tambourines and dance, praise him with stringed instruments and flutes. Praise him with cymbals and loud clashing cymbals. Let everything that has breath praise the Lord.\n\nStir up, O Lord, and rouse yourself against them; arise and fight against them. Lay your hand upon the armor and gird your sword on your thigh, O Lord, and clothe yourself with strength. Stand up and save us and redeem us for the sake of your steadfast love..Draw out your sword and stop their way against those who persecute me, say to my soul, I am your help. Let them be confounded and put to shame who seek after my soul. Let them be turned back and brought to confusion who imagine mischief for me. Let them be as the dust before the wind, and the angel of the Lord scattering them. Let their way be dark and slippery, and the angel of the Lord pursuing them. For they have deceitfully laid their net to destroy me without cause. Yes, and made a pit for my soul, which I never deserved. Let a sudden destruction come upon them unexpectedly, and the net they have laid deceitfully, catch them in their own mischief. But let my soul be joyful in the Lord, and rejoice in his help. All my bones shall say, Lord, who is like you? Who delivers the poor from those who are too strong for them? Yes, the poor and needy from their robbers. False witness rises up against me, and brings charges against me that I know not..They rewarded me evil for good, to the great discomfort of my soul. Nevertheless, when they were sick, I put on a sickly garment. I humbled my soul with fasting, and my prayer turned to my bosom. I behaved myself as though it had been my friend or my brother. I went cheerfully as one who mourns, we see it with the eye of faith. Do not forget yourself at the ungodly, do not be envious against the evildoers. For they shall soon be cut down like grass, and be withered even as the green herb. Put your trust in the Lord, and do good, so shall you dwell in the land, and truly it shall feed you. Delight yourself in the Lord, and he shall give you the desire of your heart. Commit your way to the Lord, set your hope in him, and he shall bring it to pass. He shall make your righteousness as clear as the light, and your just dealing as the noonday. Hold yourself still in the Lord, and abide patiently about him..But do not grieve at one who prospers and lives in abhorrence. Leave off wrath and let go displeasure, let not your jealousy move you also to do evil. For wicked doers shall be rooted out, but they that patiently abide the Lord shall inherit the land. Suffer yet a little while, and the ungodly shall be completely gone, you shall look after his place and he shall be away. But the meek-spirited shall possess the earth, and have pleasure in much rest. The ungodly lies in wait for the just, and gnashes upon him with his teeth. But you, Lord, laugh him to scorn, for you see that his day is coming. The godly draw out the sword, and bend their bow to cast down the simple and poor, and to slay such as go the right way. Nevertheless, their sword shall go through their own heart, and their bow shall be broken. A small thing that the righteous has is better than great riches of the ungodly..For the arm of the ungodly shall be broken, but the Lord upholds the righteous. The Lord knows the days of the godly, and their inheritance endures forever. They shall not be confounded in the perilous time, and in the days of death they shall have enough. As for the ungodly, they shall perish, and when the enemies of the Lord are in their floods, they shall be consumed. Indeed, as smoke they shall consume away. The ungodly borrow and do not repay, but the righteous is merciful and liberal. Those blessed by him shall possess the land, and those whom he curses shall be rooted out. The Lord orders a man's going well, and takes pleasure in his way. Though he fall, he shall not be hurt, for the Lord upholds him with his hand. I have been young and now am old, yet I have never seen the righteous forsaken, nor his seed seeking their bread. The righteous is ever merciful, and lends generously, therefore his seed shall be blessed..Flee from evil and do good, and you shall dwell in it forever. For the Lord loves what is righteous and just, and his words are of judgment. The law of his God is in his heart, therefore his steps shall not slide. The wicked see the righteous and go about to destroy him. But the Lord will not leave him in their hands, nor condemn him when he is judged. Hope in the Lord and keep his way, and he will promote you, that you may possess the land by inheritance, and see: when the wicked perish. I myself have sent the wicked in great power, flourishing like a green bay tree, but when I passed by, lo, he was gone. I sought him, but he could not be found. Keep innocence and take heed to do what is right, for that will bring a man peace in the end. As for the transgressors: they shall perish together, and the wicked shall be rooted out at the last..The help of the righteous comes from the LORD, he is their strength in times of trouble. The LORD shall stand by them and save them. He shall deliver them from the ungodly, and help them, because they trust in him.\n\nRise up, LORD, let your enemies be scattered, and let those who hate you flee before you. And when the ark rested, he said, \"Return, LORD, to the multitude of the host of Israel.\"\n\nOh, I beseech you, my LORD, put not sin upon us, which we have foolishly committed, that this woman may not die as one who has come forth dead from her mother's womb.\n\nOh, LORD God, you have gone to show your greatness and your most mighty hand to your servant, for there is no other God either in heaven or on earth who can do your works and be compared to your strength. Let me therefore go over: and see the good land that is beyond Jordan, that goodly high country, and Lebanon.\n\nThe LORD shall be our captain, the LORD shall be our lawgiver..The Lord shall be our king, and he himself shall be our savior. I am he, says the Lord, who for my own sake will take away your offenses and forget your sins, so that I will never think upon them. Remember me (for we will reason together), and show what you have for me, to make you right.\nTurn to me: all you coasts of the earth, says the Lord; so shall you be saved. I am God, and there is no other. I swear by myself, from my mouth comes the word of righteousness, and that no one can turn back, but all knees shall bow to me, and all tongues shall swear to me, saying, \" Truly in the Lord is my righteousness and my strength. To him shall men come, but all who scorn him shall be confounded, and the whole seed of Israel shall be justified and praised in the Lord.\nSeek the Lord while he may be found, and call upon him while he is near..Let ungodly man forsake his ways: and the unrighteous his imaginations, and turn again unto the Lord: so shall he be merciful unto him, and to our God, for he is ready to forgive.\nThere is none like unto Thee, oh Lord. Great art Thou and great is the name of Thy power. Who would not fear Thee? Or what king of the Gentiles would not obey Thee? For among all the wise men of the Gentiles, and in all their kingdoms, there is none that may be compared unto Thee.\nNow I know (oh Lord) that it is not in man's power, to order his own ways, or to rule his own steps and goings. Therefore chasten us, oh Lord: but with favor & not in Thy wrath: bring us not utterly to naught.\nWe acknowledge (Oh Lord) all our misdeeds, & the sins of our fathers, for we have offended Thee. Be not displeased (oh LORD), forget not Thy loving kindness. Remember Thy throne of glory: break not Thy covenant that Thou hast made with us..Are there any among the gods of the Heathen, who sends rain or gives the showers of heaven? Do you, oh Lord God, in whom we trust, not you do these things? Yes, Lord, you do all these things.\n\nOh Lord, my strength, my power, and refuge in time of trouble.\nI will plant my law, says the Lord: in the inward parts of them; and write it in their hearts, and will be their God, and they shall be my people. And from thenceforth shall no man teach his neighbor or his brother, and say, \"Know the Lord.\" But they shall all know me, from the lowest to the highest,\nsays the Lord. For I will forgive their iniquities: and will never remember their sins any more. Thus says the Lord, who gave the sun to be a light for the day, and the moon and stars to shine in the night, who stirs up the sea, so that the waves thereof roar, the Lord Almighty is his name..As truly as I live, says the Lord, I have no pleasure in the death of the wicked, but much rather that the wicked turn from their way and live. Where is there, O Lord, such a God as you? who pardons wickedness and forgives the offenses of the remnant of your heritage? He keeps not his wrath forever. And why? His delight is to have compassion, he shall turn again and be merciful to us. He shall put down our wickedness, and cast all our sins into the bottom of the sea. You shall keep your covenant with Jacob, and your mercy for Abraham, as you have sworn to our fathers long ago.\n\nHave mercy on us, oh Lord, God of all, have regard for us, show us the light of your mercies, and send your fear among the nations who do not seek you, that they may know that there is no God but you, that they may show your wonderful works. Lift up your hand over the outlandish heathen, that they may learn to know your might and power..Like you are hallowed among us: so bring it about that you may be magnified among us as well, so they may know you, as we know you. For there is no other God but you alone, oh Lord, renew the tokens and change the wondrous works. Show your hand and your right arm gloriously. Raise up your indignation and pour out your wrath. Take away the adversary and the enemy. Make the time short; remember your covenant, so that your wonderful works may be praised. Let the fire of wrath consume them that live carelessly; and let them perish that do harm to your people. Strike down the heads of the princes who are our enemies; and say, there is none other but we. Gather your little flock together again, so that they may know there is none other God but you: that they may show your wonderful works and be your people and heritage, as from the beginning..Oh Lord, have mercy on the people who bear your name, and on Israel, whom you have likened to a firstborn son. Oh, be merciful to Israel, the city of your sanctification, the city of your rest. Fill Zion with your unspeakable virtues, and your people with your glory. Give witness to your creature, whom you created from the beginning, and raise up the prophecies that have been shown in your name. Reward those who wait for you, that your prophets may be found faithful. Oh Lord, hear the prayer of your servants, a cording to the blessing of Aaron over your people, that all who dwell on the earth may know that you are the Lord, the eternal God, who is from everlasting..Oh death: how bitter is the remembrance of thee to a man who seeks rest and comfort in his substance and riches, to the man who has nothing to console him, and who has prospered in all things, even to him who is now able to receive meat. Oh death, how acceptable and good is thy judgment to the needy, and to him whose strength fails, and to him who is in his last age, and who is full of care and fearfulness, to him also who is in despair, and has no hope nor patience. Be not afraid of death, remember them who have gone before you, and those who come after you, for this is the judgment of the Lord: over all flesh. And why would you be against this pleasure of the highest? Whether it be ten, a hundred, or a thousand years, death asks not how long one has lived..Lord help, for there are not one saint more, very few are faithful among the children of men. Every man tells lies to his neighbor; they do but flatter with their lips and dissemble in their hearts. O that the Lord would root out all deceitful lips, and the tongue that speaks proud things! Which say we are they that ought to speak? Now for the sake of the oppressed, and because of the complaint of the poor: I will help them, and set them at rest, says the Lord. The words of the Lord are pure words, even as silver, which is tried and purified seven times in the fire. Keep them therefore, O Lord, and preserve us from this generation forever. And why? When vanity and idleness get the upper hand among the children of men, all are full of the ungodly..The Lord may hear you in times of trouble, the name of the God of Jacob may defend you, and send you help from Zion. Remember all your offerings and accept your burnt sacrifice. He shall grant you your heart's desire and fulfill all your mind. We will rejoice in your health: and triumph in the name of the Lord our God, for the Lord will perform all your petitions. Now I know that the Lord helps those he anoints: and will hear them from his holy heaven, mighty is his help from his right hand. Some trust in chariots and some in horses, but we will remember the name of the Lord our God. They are brought down: and fallen: but we are risen and stand up right. Save, Lord, and help us: Oh King, when we call upon you.\n\nHold not your tongue, O God, keep not silence: refrain not, O God. For lo, your enemies are in an uproar: and those who hate you have lifted up their heads..They imagine cleverly against your people and conspire against your secrets. Come (they say), let us root them out among the people, so that the name of Israel may be blotted out. For they have cast their heads together with one consent and are confederate against you. The tabernacles of the Edomites, Ishmaelites, Moabites, and Hagarenes: Gegal, Ammon, and Amalek the Philistines, with them dwell at Tyre. Assyria also joins them and helps the children of Lot. But go to them as to the Medes, to Gomer, and to Ishbosheth by the Brook of Egypt. Which perished at Endor, and became as the dung of the earth. Make their princes like Oreb and Zeeb: yes, make all their princes like Zebah and Saul, who said we will challenge us in the houses of God. Oh my God, make them like a wheel, and as a stubble before the wind, Like as a fire that burns up the wood, and as the chaff that consumes the mountains..Persecute them even so with your tempest, and make them afraid with your storm. Make their face ashamed, oh Lord, that they may seek your name. Let them be confounded and vexed ever more, let them be put to shame and perish. That they may know that you are alone, that your name is the Lord, and that you only are the most high over all the earth. Amen.\n\nListen, heavens, to what I will speak, let the earth hear the words of my mouth, let my doctrine take root and my speech flow like rain, my speech may flow as the dew, as the shower on the grass, and as the drops on the blades of corn, for I will call on the name of the Lord. Give you magnifiability and bountiful praise to our God, the works of God be perfect and all his ways are judgments. The Lord is faithful and without iniquity, just and right. They have offended him. They that were not his children have offended him in filthiness..You crooked and perverse generation, do you yield these to the Lord: you foolish and unwise people? Is he not your father, who has possessed you and made you, and created you? Remember the old days, consider each generation. Ask your father, and he will show you, your ancestors, and they will tell you, when the most high Lord devised the peoples, when he separated the children of Adam, he ordained the ends of peoples, according to the number of the children of Israel. And your part is his people, Jacob is the cord of his inheritance. He found him in a desert land, in a place of horror, and huge wilderness. He surrounded him and taught him, and kept him as the apple of his eye. Like the eagle provoking her young ones to fly and fluttering upon them casts abroad her wings and takes up her bird and bears it upon her shoulders. Only the Lord was his guide, and there was not with him any strange god..He set himself upon a high land to eat the fruits of the fields, to suck honey from the rock, and oil from the hardest stone. Butter from cows and milk from ewes, with the fatness of lambs and goats (of the children of Basa). And goats, with flour of wheat, to drink the most pure grape juice. The beloved was enriched and grew strong again, engrossed, fattened, spread abroad. He forsook his God his maker and departed from his Savior. They provoked him with strange gods and stirred him to anger in their abominations. They sacrificed to devils and not to God, to gods which they did not know. The god that begat thee, thou hast forsaken; thou hast forgotten the Lord thy creator. The Lord saw it and was stirred to wrath, for their sons and daughters have provoked him. I will hide my face from them, and consider the ends of them, for it is a crooked generation and the children are unfaithful..The have provoked me, one who was not a god, and angered me with their vanities. I will provoke them in turn by the one who is not my people, the foolish Gentiles. I will anger them. The fire burned in my fury, and it shall burn to the uttermost depths of hell, and it shall consume the earth with its fruit, and it shall burn the foundations of the mountains. I will gather evils upon them, and my arrows I will finish upon them. They shall be consumed by famine, and the birds shall devour them with most bitter beaking. I will send upon them the teeth of wild beasts drawing them with fury upon the earth, and of serpents. Without, the sword shall make a shambles of them, and within, the young man and the virgin, the suckling child with the old man, \"Where are they?\" I said. I will cause the memory of them to cease among men. But for the sake of the anger of their enemies, I have delayed it, lest their enemies become proud and say, \"Ah, we have destroyed them!\".Our hand is powerful and mighty, and not the Lord has done all these things. The people are without counsel and without prudence; would God they were wise and understood and foresaw the ends. How one has persecuted a thousand, and two have put to flight ten thousand? It is not because their God has sold them and the Lord has enclosed them, for our God is not as their gods, and our enemies are judges. Of the vineyard of Sodom is their vine, and of the suburbs of Gomorrah. Their grape is the grape of gall and the cluster is most sour. The gall of dragons is their wine and the venom of asps in their cups. Do not lay these things up with me & sealed among my treasures. Mine is the vengeance, and I will pay them in time, that their foremost may slide. The day of perdition is at hand, and the times hasten to be present. The Lord shall judge his people, and in his servants he will have pity..He shall see that their hands are disabled, and those kept in are fainted, while the rest were consumed. He shall say, \"Where are their gods in whom they trusted? Of whose sacrifices they ate the fate and drank Libamine wine. Let them rise and help you, and in your necessity protect you. Behold that I am alone, and there is no other God but I. I shall kill and I shall make alive. I shall strike and I shall heal, and there is none who can pluck it out of my hand. I will lift up my hand to heaven and say, \"I live forever.\" If I sharpen my sword as lightning, and my hand takes judgment, I will take vengeance upon my enemies and I will acquit those who hate me. I will make my arrows drunk with their blood, and my sword shall devour their flesh. Of the blood of the slain and of the captivity of the enemies' prey..Commeasure you Gentiles for the blood of his servants, he will avenge, and he will render vengeance upon their enemies, and he will be merciful to the land of his people.\nLord I am not worthy that thou shouldst enter under the roof of my house, but only speak with a word of thy mouth and I shall be healed.\nLord remember me when thou comest into thy kingdom.\n\nThe prayer of Moses to the Lord for the sins of the people.\n1.\n\nAnother prayer of Moses to the same.\n1.\n\nFor the sin of the people at what time they murmured, a prayer of Moses.\n1.\n\nAnother of Moses and Aaron for the people.\n1.\n\nFor the stubbornness of the people, the true preacher may make his prayer to God in this way, as Moses did.\n2.\n\nThe prayer of Solomon in the dedication of the temple of Jerusalem.\n2\n\nA prayer of Ezra for the sins of the people.\n3.[The prayer of Nehemias for the sins of the people before the Lord, a confession and solemn prayer of the Levites and of the church for sins, a prayer of the church for sins, another prayer for sins, The lamentation of Jeremiah for the sins of the people, The prayer that Baruch prescribed to the captives in Babylon for their sins, The prayer of Daniel the prophet for his own sins and for the sins of the whole nation, The prayer of Jacob to be delivered from his brother Esau, The prayer of Joshua that time the people fled in battle, A prayer and an open confession of the people of Israel to be delivered from their enemy, The prayer of Samson to God that he might avenge him against the Philistines, In wars against Turks and insidiousness, the prayer of King Asa, An other of King Jehoshaphat, The prayer of Nehemias when the Heathen mocked him.].If God sends you trouble for the punishment of your sins or to prove your patience, pray as follows. (18)\n\nThe prayer of Manasseh, king of Judah, in prison for the remission of sins and for God's favor and deliverance. (19)\n\nThe prayer of Judith for the deliverance of her country from the tyrant. (20)\n\nAnother prayer of Judith as she went to flee from Holofernes. (21)\n\nThe prayer of Mordecai in pursuit of Haman for the deliverance of the Jewish nation. (21)\n\nThe prayer of Esther for herself and all her countrymen. (22)\n\nThe prayer and blessing of Job in his most grievous adversity and loss of goods. (24)\n\nA prayer for deliverance from our adversaries. (24)\n\nThe prayer of Isaiah when the people were sorely afflicted. (24)\n\nAnother prayer of Jeremiah. (26)\n\nAnother prayer of Jeremiah. (26)\n\nA prayer of Jeremiah under the person of Christ, which every Christian may say in times of adversity. (26).[\"A prayer of Jeremiah in the day of trouble and in the destruction of Jerusalem. (27) The prayer of Susanna when she was in danger of being raped by the two elders. (28) Another prayer she made when she should have been led to death. (28) The prayer of Jonah when he was yet in the fish's belly. (28) The prayer of Judas Maccabeus when he should encounter his enemies. (29) The prayer of the priests against the tyrant that he might not prosper against the holiness of God. (29) The prayer of Nehemiah and the priests for the people oppressed by the heathen. (30) The prayer of Eleazar when he was drawn to execution and ready to die. (30) The song of Moses and the children of Israel for their deliverance from Pharaoh. (31) The form of blessing the children of Israel. (32) Anna thanking the LORD of his benefit, sings to God in this manner. (32) For the benefits received at God's hand, the prayer of David. (33)\"].A song that David sang to the Lord on the day that the Lord delivered him from the hand of his enemies. (35)\nA blessing of Tobit the elder, wherewith he blessed the Lord at the end of his life. (37)\nThe thanksgiving and song of Judith for victory and for the deliverance of the country from their enemies. (38)\nThe blessing of Seraphim. (39)\nThanksgivings. (39)\nAnother of the same. (40)\nA blessing with an admiration of God's marvelous counsels (40)\nThe song of thanksgiving of Mary the virgin. (41)\nThe prophecy and giving of thanks of Zachariah. (41)\nThe praise of the angels at the birth of Christ. (42)\nGiving of thanks of Simion. (42)\nThanksgiving of Paul for his conversion to Christ. (42)\nA song of the triumphers over the beast. (42)\nA blessing of the people by King Solomon. (43)\nThe blessings and prayers of St. Ambrose and Augustine. (43)\nThe request of Jacob for sustenance and relief of this present life. (43).[\"The prayer of Anna to the Lord that she might obtain a child. (45)\nThe prayer of Solomon for wisdom to govern his people, daily to be prayed of all princes and other rulers. (45)\nA prayer of Solomon for a competency of life. (46)\nA prayer for obtaining wisdom. (46)\nA prayer for meekness and the obtaining of chastity. (47)\nThe prayer of Jesus the Son of Sirach, in necessity and for wisdom. (47)\nThe prayer of Abacuc the prophet for ignorance. (49)\nThe prayer of our Lord Jesus which he taught his disciples. (49)\nA prayer of the faithful congregation that they may speak the word of God boldly. (50)\nA prayer of Christ to his father for his little ones, who trust and rely upon him. (50)\"].To be delivered from the ungodly that we perish not with them, and that all good men may continually be surrounded with God's protection:\n\nTo escape God's wrath and obtain his mercy, thou shalt pray with David. (52)\n\nIf thou be falsely lied to and maligned by thine adversary, accustom thyself to that prayer of David which he sang to the Lord upon the words of the son of Imlah. (53)\n\nA sanctifying for the mercy of God shown us in temptations and adversities, and for the marvelous subduing, and destruction of our adversaries. (54)\n\nA lamentation and waiting unto God, why doth antichrist triumph and slay the holy ones of God, persecute the Gospel. (55)\n\nThat we be not wrapped in the blindness of the wicked, and that we perish not forever. (56).That the heavenly father will not permit us to shrink at such immense adversities and so cruelly pursuing us, while we are full of all the pleasures of the world, so we may pray with the prophet praying in the person of Christ.\n\nWith much heartfelt earnestness towards God, a prayer for sin and the granting of his holy spirit, for it is not possible but God will hear us, according to Christ's promise in the Gospel.\n\nIn the affliction or passion both\nof the spirit and of the flesh, so may we pray with Christ and with the godly.\n\nA sanctifying of God, for the earth is full of his mercy, and that by his mighty word he wrought all things.\n\nA stabilization of the mind against those who revile us, which thing is a great gift from God.\n\nFor remission of sins and of evil lusts that flourish in us.\n\nA godly prayer against our enemies..That being enlightened with God's grace, we may know here on earth the way that leads to God, which is a sure and confident path to Him and charity towards the neighbor. Against Antichrist, pursuing and killing the holy ones of God and defying the mysteries of God's word. A prayer and yielding of thanks for our redemption by Christ from eternal death. When we are completely put out of all comfort, we may pray with the prophet in the person of Christ. A bewareing of our corrupt nature, and of the misery of this life due to sin. A sanctifying of the Lord's name for He made all things and all are in His hand. While we seem to be in the midst of tribulation and forsaken by men, yes, and by God as well. A merry thanksgiving for all the benefits conferred upon us by Christ. An other giving of thanks and praise. A hallowing and praising of the Lord, that He marvelously exalts us in heaven as on earth..A recommendation to the Lord's mercy in calling us Gentiles and heathen to his faith.\n\nA prayer that God himself leads, rules, teaches, and directs us in his way, in his precepts and in his gospel, and that he keeps us from the doctrines & traditions of men.\n\nWhen we are bruised and humbled in heart, and contrarily the world rejoices and triumphs.\n\nTo be delivered from bloodshedders who seek to pluck us from the way of God by force and crafty means, and with labor to abolish God's word.\n\nThat God keeps us from sinning with our tongue, neither excusing our sins as hypocrites do.\n\nThat we may be led forth from the prison of distress, of sins and of death to the praise and glory of God, that we may no longer be pressed upon earth.\n\nWhen we find no merits in us, no righteousness of our own, but all things desperate..And again remember how God from the beginning of the world has wrought wonders in his saints, and has never forsaken those who call upon him. (87)\n\nA thankful prayer that we, who are vile, are yet strong against all strange children, that is, those not chosen to inherit God. (88)\n\nA prayer of thanksgiving for God's mercies, mercy, and the eternal reign of his clemency, which provides for all his creatures. (88)\n\nA prayer to God, that in the everlasting King we ought to trust, and not in princes, in power, in wisdom, or in the righteousness of the elements of this world. (91)\n\nA prayer of praise to the Lord's name. (91)\n\nA prayer of praise from all creatures, first heavenly and then earthly. (92)\n\nA prayer of praise to God in himself, who is holy and making holy, strong and making strong, great and making great. (93).Against the enemy of truth 93, 95. A psalm which, because it is altogether evangelical and teaches the contempt of this world, we have placed here, intending that in all our tribulation and in the pride of the wicked we may comfort ourselves. The prayer of Moses at the removal of the tents. The prayer of Aaron and Moses for their sister Miriam struck with leprosy. The prayer of Moses to the Lord that he might pass into the land of promise. Other two short prayers. Six short prayers. Four short prayers. 100. An invocation to God for the aid of the faithful, for the vengeance of the unfaithful miscreants, and for manifestation of himself to be the same God that all the prophets have predicted and shown before. An exhortation to die gladly, for it is the judgment of the Lord over all flesh. That all such as live in Satan's bondage may come to the knowledge of faith in Jesus Christ. For rulers and common peace..\n\u00b6 Against the enemies of the people of God, tyrannes, heretikes, and ra\u2223gyng\nFINIS.\n\u00b6 Imprinted \nCum priuilegio ad imprimen\u2223dum solum.\nThese bookes are to bee solde at the Weste doore of P", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "For the year of Christ's incarnation,\nThousand five hundred forty-four,\nI may be bold to declare,\nThat what the old year is gone is the new.\nIt does not belong to me,\nTo prophesy about the influence of this year,\nThough they would be never near,\nI shall tell you of this prophecy,\nIn which it takes its chief foundation,\nWhen I consider Ptolemy, I find,\nThat the eclipse of the sun passes my mind,\nFor Capricornus and Aries declaring the same,\nThat Cancer and Libra were out of frame,\nSaturn and Mars clearly show,\nThe eighth day of April it may chance to rain,\nFor Jupiter and Taurus, when all is done,\nDeclare a certain eclipse of the sun,\nBut Venus and Mercury by their operation,\nDeny that Virgo has any constellation,\nFor the eclipse of the sun and also of the moon,\nShall be surely, I cannot tell how soon,\nWherefore Ptolemy in his Centiloquium,\nTells not before what after shall come,\nTherefore I prophesy as near as I can,\nOf things that shall happen now and then..And in the year go about, some may chance without doubt,\nBecause in heaven there be many martyrs,\nThis year shall be four quarters.\nWinter, Prime time, Summer and Harvest,\nBut here Ptolemy I find you swarest,\nFor Ptolemy shows not what I wonder,\nThat Virgo is a ma,\nVenus and Jupiter are moist and cold,\nUnfavorable signs for the old,\nBut if the ninth day of November\nHad fallen upon the tenth day of December,\nIt would have been a marvelous hot year for bees,\nFor then the Moon would have been like a green cheese,\nSummer begins on the first day of June,\nAnd they shall go bare for they have no show,\nSometimes inclined to be hot in the air,\nIf it be not foul, then it shall be fair,\nFor Mars and Mercury are signs of heat,\nMen shall not be cold,\nBecause Libra in the occidental\nShall be windy and dry in the eclipses,\nFor Saturn, Mars, and also Libra\nAre preceded by a,\nBecause Saturn is the dominator there,\nI find there shall be twelve months thus..And every month containing four weeks, because in days and hours shall not be strange, For every month the Money shall change By Mars and Mercury sometimes I find That this year shall be great store of wind For men and women who have well find Shall have no power to hold fast behind The air must needs be contagious And except that God work by his great grace The wind shall not always stay still in one place Sometimes the blasts shall be pretty and soft And sometimes of force they shall come aloft But if the blasts break out, beyond you The clouds cannot be clearly, but you air shall be s But Venus and Virgo it appears plain That envious persons shall be full of disdain Sometimes frost and snow And sometimes in the element perhaps a rainbow Sometimes mists with moistness changeable Because that Venus in this point is variable Then the cock crew and then it was day The bullock broke loose & the rope ran away Diverse diseases shall reign this year Some shall die, and some shall..Some shall have such pain in their heads they shall sleep on benches for lack of beds A common disease will reign this year, the more is the pity, in town and city alike Many shall not be able to change A note so wretchedly sad that they shall not be able to change a great thing This is because of the eclipse of the Moon Some shall limp their porridge for lack of a spoon In the summer time shall be such a scarcity For Saturn and Mars have fought so fiercely That in the eclipse Mercury is combust Kings, princes, and lords of might This year shall Except the clouds cover her beams Or else The children of Venus shall prosper but little Because lasers shall be in the spittle Some children of Venus shall burn in such love That their hands shall be fit for every glove Some will love more than a thousand folds But hot love this year shall be very cold Advocates, & orators, we ye good poor proctors Shall be as good a case as some honest doctors..The eclips declares them suspect\nOf taking bribes being therein involved\nMessengers' wits shall be so far spent\nSometimes shall forget why they were sent\nSailors shall sail into many lands\nBut some parcels shall stick in the sands\nIf madmen this year be as mad as hearts\nThen shall madmen play madmen's parts\nTo declare any farther of the eclipses of the sun\nI can do no more than I have done\nTo speak of some things which never came to pass\nTherefore when you shall espie our falsehood\nDo no more but give us a little leave to lie\nWhat kings shall do this year I cannot tell\nFor in God's secrets I was never sent so well\nBut I trust that Henry our most noble King\nContinually in honor shall flourish and spring\nQueen Katherine his wife and Prince Edward his son\nAnd as well for doing as they have hereto done\n\nAMEN.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "A prediction for the year of our Lord God MCCCC. xliiii, practiced by the right expert Doctor in Astronomy and physician Master Cornelius Suez residing in Bridges in the wolf street.\n\nBefore I begin my principal prophecy for this year, I have first taken it upon myself to refute the prophecy of a certain Master Henry Swart of Aspern for the year of our Lord a thousand five hundred and xliii last past. He went to great lengths to make the people believe that the science of astronomy is nothing but evil, and a great hindrance to the health of man's body. Some physicians ascribe the causes of sicknesses (against all reason) to come from the heavens, stars, planets, eclipses, and comets, and other celestial bodies. Swart claimed that if this detestable conjunction had not occurred, these things would not be believed..vp [1]. Many should yet have lived longer. Commanding all physicians / that they should leave this craft of Astronomy / alone to practice the right books of surgery. And also more injury has he caused against this excellent craft / which was to last long to express. Now to come to every point written only to testify / that the same craft of Astronomy is necessary / and primarily for physicians to minister to those who need it / for helping and curing the body of man. So it is of a truth / that Hippocrates [2], whose authority and excellence in surgery he cannot deny / all this saying in the Greek tongue / now turned into English: Whoever shall give himself.\n\n[1] \"vp\" likely stands for \"vive\" or \"vivez\" in old English, meaning \"many should live\" or \"many should have lived\".\n[2] \"Hippocrates\" is a well-known ancient Greek physician..Any other good planets align with the man's chart in the first quadrant, that is, when the moon comes third following: But if the man is aligned with any beneficial planets, he will overcome it in the first quadrant, that is, within 7 or 8 days. Galen also states in the same book that a good physician should always remember the science of astronomy and, with all his efforts, inquire about the day and time when the sickness began or what kind of hurt or fall, or other such occurrences. He must then look at the arrangement of the heavens and stars at that time, considering that nothing happens in this world except by the arrangement of the heavens above..Hermes Termegiscus, the learned man, speaks in this manner: A good physician, who helps a man through art, must consider the constitution or inclination of the heavens, with the stars, and how they agree together. Aristotle says in the first book and second chapter. Also Auicen, in Doctrina, locus et coniungitur soli, et provenit ex hoc calefactionem, multa. Additionally, Abhomeron, an excellent physician, says in the first book, chapter vii, in epilepsy paroxysmi: It has been observed that certain celestial bodies, which have life and verity from God and receive and transmit influences, play a role in this. He refers to the teachings of Arnoldus de Villa Nova and Rasys, and other learned physicians, whose words here to declare would be too long. Remembering also that there is sufficient testimony against the contrary view of the aforementioned master Henry: that the Science of Astronomy is a godly art and necessary for physicians to know..Item: M. Henry states that the Prophecies do not always tell the truth, as answered by Ptolemy Quin to Ececennis, and also by Johannes Pontanus in his commentary on it. It is too long to repeat word for word in this small book. Additionally, in the same Prophecy, regarding a child of twelve years old who sleeps naturally, going and standing, and who had neither eaten nor drunk anything for two years, M. Henry says that every learned person in natural knowledge should apply themselves to make a natural answer or reason to it, which he hoped to do before her face: this is a strange understanding to give to a natural reason, which is unclear..Contrary to all nature, following Hippocrates in Aphorisms 14, where he says it is against God's commandment to give confidence to prophecy; I say it is true that we should not believe it as faithfully as the word of God in the Gospel or by the prophets who cannot lie in any way / but must be taken as they are spoken, as in Mathew xxiii. However, it may be permissible to give such credence to them as we give to physics and other sciences. We do not dispose ourselves otherwise than the natural signs declare. Behold, I have not said this before, mentioned it not in derision or to shame the aforementioned master Henry / but only for his unlawful opinion that he had in arguing against the excellent knowledge of Astronomy.\n\nIn this year, we will have four eclipses: that is, three of the moon and one of the sun..The fyrst E\u2223chyppes of the Mone shall befall the tenth day of Ianuary at vi. of the clocke before none / which shal be of. xii. poyntes & xlvi. mynutes / so that the Mone shall abyde hole darkened xli min. and shall conty\u2223nue her Eclyppes thre houres and xxviii. mi. The Mone shall be a\u2223bout the Northwest / with hye exal\u00a6tacion\n aboue the earth / in the myd\u00a6des of the Eclyppes / and shall not as yet be all about lyght whan it goeth downe. Mars / Iupiter and Saturnus shall stande aboute the sonth southeast. Venus and Mer\u2223curius shall ascende in the hyghest whan the darkenesse of the Mone begynneth to vanysshe away: they shall haue for their ascendent / the fyrst degre of capricorn in the myd\u00a6des of heuen / in the xxvi. degre of libra. The Mone shalbe in the .vii. house of heuen / and shal begyn the operation of this Eclyppes about August / as Ptolome sayth.\nTHe second Eclyppes shalbe of the Sonne / the .xxiiii. daye of Ianuary at viii. a clocke xxiii. min. before none / and shallbe.In the eighth house, southwest: all seven planets will be above the earth; that is, three in the eighth house, two in the tenth house, and two in the eleventh. Out of these three eclipses will be born wonderful matters, as we shall express hereafter. Mars will be in the eclipses of the Sun in the house of death, in Scorpio. In his own house, with joy in his own triplicity. Jupiter will be in his own fall, between Saturn and Mars, also in the eighth house of death..The third eclipse will be of the moon, and it will be the fourth day of July VIII, at a clock. XXI mi. after noon, and will last for 17 points and 15 minutes, so that the moon will be completely dark for an hour and a half and will last longer than the first one, almost completely darkened when it rises in the east: so that it will seem wonderful. Saturn and Jupiter will sit together in the south, and Mars below the southeast, Mercury in the west-northwest. The ascendant will be the eighth degree of Aquarius. The Sun will be in the eighth house. The operation of this will begin inconveniently after the eclipse has passed, and it will be very strong at that time..The fourth eclipse is of the Moon / and will be on the 29th day of December / at 6 o'clock and 20 minutes before noon / and will last for 1 hour 48 minutes. Then the moon will be to the northwest before the day / and will appear all black and darkened. The moon will be dark for an hour and a half, lasting from beginning to end for three hours and 36 minutes, and will have the same ascendancy as in July's eclipse at 15 degrees Cancer and also with the other houses of the heavens being equal to the heavens at the time of the aforementioned eclipse / which will be a remarkable event / as is well known to all astronomers. Jupiter and Mars will be positioned to the southeast, in the 12th house about the earth. Saturn will be in the south-southeast, and so forth, all the other planets will be under the earth / the ascendant will be the first degree of Capricornus / in the middle of the heavens / in the 26th degree of Libra and so forth, as it is in the aforementioned eclipses..Parsing the signs made for the calculations of heaven's times for the four eclipses mentioned before, I find that this year will be prone to great burning and fierce sicknesses, from which many people will die, if the mercifulness of God does not help: It is to be doubted that it will be a year of great death. There will be much pain in the head, throat, and sides, with burning agues and so forth. Those who have Scorpio, Pisces, or Cancer in the middle of heavens with one aspect quadrant or the opposition of Saturn or Mars will be sorely afflicted by sicknesses, commonly with the aforesaid triplicity or of such like humors or matters as the aforesaid triplicity is giving and bringing forth.\n\nAll things that are attributed to, and are under the auspices of, Mars and Venus, will prosper well..this year and increase to the great advantage of the people. They may be in jeopardy at the beginning of April and at the end of March, but they will prosper well again in the budding time, but those who have Jupiter and Saturn as their protectors will have much hindrance in their budding. However, there will be succor done from other quarters, so that they will not be very dear.\nWhat time the four seasons of the year begin I have shown to the people enough in the past, so it is no need to speak more of that, but go..In the four quarters of the year, I must first mention Winter, which is un temperate. Then come the two eclipses, one of the Sun and the other of the Moon, which will be in January next, also un temperate, with great tempests of winds, and apt to frost enough, but not as severe as the last winter. Governors of lands, cities, and castles must therefore take heed and arm against treason, for there will be many secretly conspired, and then shall reign unreasonable sorts of sicknesses, and in some places pestilence in general, with various others. I will speak no more of that.\n\nDuring the Lent season, there will be much rumor and news of wars. And there shall reign many new diseases which will be very hard for Physicians and Surgeons to cure. It shall begin cold, with rain, hail, and snow..The summer begins on the 11th day of June at ten o'clock at night. Its ascendant will be the 10th degree of Aquarius in the middle of heaven. The first degree of Sagittarius and Jupiter will be in the ninth house, and Mars in the fifth. The Sun will be in the fifth house and will be inclined to great bloodshedding, as well as great vexations, seditions, and wars. It seems that through the expectation of Jupiter and Mars with the sextile aspect, spiritual persons, such as the bishop of Rome and others, may go about making:\n\nThe harvest this year will be somewhat warmer and drier than in times past. In the beginning, there will be much dew. In the end, there will be much rain. It will be windy with a little rain. There will be many disputes and quarrels. There will be pains in the head. In some places, there will be pestilence: many people will be infected with the colic..The first quarter of the second day at two clock before noon. Many dark days with winds and frost. The full moon on the 10th day at six clock before noon. This is the eclipse of the moon with snow in some places. The last quarter on the 17th day at six clock after noon, variable with frost, rains, and winds. The new moon on the 24th day at nine clock 22 minutes before noon. This is the clips of the sun with cold, damp, and a little frost. The first quarter on the 29th day at ten clock after noon. Moist and cold.\n\nThe full moon on the 8th day at ten clock 26 minutes after noon. Wind and variable. The last quarter on the 16th day at one clock before noon, variable with rain and snow. The new moon on the 22nd day at ten clock and three minutes after noon. Some time foul weather.\n\nThe first quarter on the first day at six clock after noon. As before with certain fair days..Some time fair weather. The last quarter of the 16th day at seven of the clock in the morning/according to the season.\nThe new moon the 23rd day before none. Two of the clock at night variable with wind and rain. The first quarter the 29th day at one of the clock after none / Cold windy & sometimes fair weather.\nThe full moon the 7th day at ten of the clock 30 minutes after none / Reasonable with cold, sometimes variable. The last quarter the 4th day at one a clock after none / Sometimes rain. The new moon the 22nd day at two of the clock and 20 minutes before none / Sometimes dry and windy.\nThe first quarter the 30th day at 5, a clock after none / According to the season with a little rain..The full moon: seventh day at 6:48 p.m.\nThe last quarter: thirty-first day at 9 p.m.\nThe new moon: twenty-first day at 5 p.m. (variable)\nThe first quarter: twenty-ninth day at 7 p.m. (somewhat windy and dark, with hot and fair days)\nThe full moon: fifth day at 10:43 p.m. (hot, variable, with lightning)\nThe last quarter: twentieth day at 7 a.m. (variable with heat)\nThe new moon: eighth day before noon (fair, somewhat windy and moist)\nThe first quarter: twenty-eighth day at 6 a.m. (almost as before).The full moon: the fourth day at 8:21 p.m., fair weather. Last quarter: eleventh day at 3:08 p.m., some rain and temperate. New moon: third day at 10:36 p.m., according to the ceaseron, somewhat variable. First quarter: twenty-seventh day at 2:00 p.m., almost as before.\n\nThe full moon: third day at 4:00 p.m., somewhat moist. Last quarter: tenth day at 5:00 p.m., cold, windy, and rain with the sun shining. New moon: eighteenth day at 1:00 p.m., moist with winds, sometimes sunny.\n\nFirst quarter: twenty-fifth day at 1:00 p.m., almost as before. The full moon: first day at 1:00 p.m. and 40 miles after none, windy, sometimes moist and cold. Last quarter: ninth day at 5:00 a.m., cold, windy, and rain..The new moon: the seventieth day at two of the clock the forty-eighth minute before noon. The first quarter: the twenty-third day at two of the clock the fourth minute before noon / misty with rain / wind and rain.\n\nThe full moon: the first day at two of the clock before noon / moist with wind. The last quarter: the nineteenth day at one of the clock before noon / cold / with rain and dark days.\n\nThe new moon: the sixteenth day at three of the clock and thirty minutes at afternoon / variable with wind. The first quarter: the twenty-third day at nine of the clock before noon / sometimes rain / cold / and windy / and sometimes otherwise. The full moon: the thirtieth day at five of the clock..throughout all the world, primarily in our realm, with variance, sedition, and open war, many men shall be spoiled and slain. Houses, castles, and cities shall be taken, burned, and destroyed. The peoples of countries under the protection of Aries, such as France, England, and part of the Netherlands, as well as Denmark in its entirety, will have much to do. And I see, nor do I find, according to my opinion, that these wars and variations will be appeased. However, in the eclipses of the Moon on the fourth day of July, Jupiter is lodged evenly about the middle of the heavens. For Mars being in the clips of the Moon in January, seated in the tenth house in the highest seat of..The heavens. Italy / Lombardy / Piedmont / Naples / Polly / Calabria / Sicily / Corinth / Sardinia / Minorca / Molto / Matera / Spain / Portugal / Hungary / Albania / Poole / Bohemia, and so forth, a great part of Asia and Africa princes' hearts / and turn it to peace / contrary to their positions and influences of the heavens.\n\nPhilip, the son of Charles, king of Spain, who will be of age in the year of our Lord God M. v. C. xliiii, xvii years old, and he has in his revolution this year the first degree of Pisces, for his ascendant is in the first house, Luna octava in the eighth, Saturn in the sixth, so his figure this year is inclined to be almost as it was at his birth, after the influence of the planets, which shall be..A wonderful token; Mars, being in the ascendant, will be generous this year to those who engage themselves with him in weapons' affairs. He himself will be eager for war, determined to vanquish his father's enemies. Through the gift of fortune, he will be very strong, both spiritually and temporally, and will gain great victory and conquer through war. Saturn in the sixth house threatens his majesty somewhat with bodily sickness from thick humors and calcinosis from sticky matter. Therefore, he must take good care of himself, and all the more so because Sol and Jupiter are in the eighth house..Charles the Fifth, Emperor of Rome, in the year M.V. hundred and forty-three, will have Leo as his ascendant for his revolution. In the midst of heaven, Mars, Aries, and Saturn were aligned at the time of his birth, with Jupiter, Sun, Mercury, and Venus all in the second house. This year will be particularly minded towards war, and being in the tenth house, will be advised by the aspects of good planets, specifically the trine and sextile..very lucky; shall have great victory and prosper greatly, Never the less / because Mars is in the fifth house / & Saturnus and Jupiter in the fourth house / it is greatly to be inferred / that he shall have some great thing against him / so that his mind shall be often troubled / but yet he shall overcome all in the end / through Sol being Lord of the ascendant / but not without great bloodshed of many men / because the lord of the ascendant is lodged in the eighth house which is the house of death But through Venus being in the sixth house / there might chance some inconvenience of sickness unto him / however it shall not hinder him. And also he shall be in many feats of war victorious / and shall be feared sore of his enemies / which shall bear unto him secretly a good heart..Henry VIII, king of England, who was 51 years old in the month of June last past, with Saturn in the ascendant of Virgo in the middle of heaven. His majesty will conduct himself wisely in all his affairs this year, and will also be fortunate in his setting, due to the excellence of Fortune being in the middle of the heavens with Jupiter and Venus in the ninth house. Therefore, he will triumph in money and gifts..It shall be good to serve him this year, as Mercurius is lord of the middle of heaven. In wars, he will also prosper and have great fortune because Luna is in the eighth house with a well-informed sextile aspect to other good planets. His realm will prosper in the affairs of merchandise and be fortunate. He shall have more honor this year than he has had in many years past, with special love from his subjects. He will be earnest in the loan for some causes that have been long in his heart to bring it to a good end, effect, and purpose..The French king named Francys, in September of the coming year, will be 61 years old. He will frequently be sad and experience great loss in his domain, with little success in war endeavors. Some of his gentlemen will secretly depart from him. He will make his utmost effort through a third person to negotiate peace, but it will not succeed. His country will be severely troubled everywhere. He is also inclined to fall into a great sickness and despair. Mars is unfavorably placed for him, being in an unfortunate house with very unfavorable aspects in his ascendant and the middle of the heavens. Therefore, he must be cautious about himself and his subjects. In his own person, he will come to the battlefield, but he will bring away little honor or luck.\n\nFinis.\n\n\u00b6 This concludes the Prophecy for the year of our Lord 1543, and following is an Announcement of Physique..PTolome states in conclusion, an enterprise should not open any member when the Moon is in any sign that governs that member. By these words, the philosopher intends for us to observe the Moon's course through the body, as the Moon's operation is to moisten the body. This is particularly noticeable in the affected member subject to the sign where the Moon is present on any given day. Therefore, it is not permissible to open that member as long as the Moon is in that sign (F. ii).\n\nThe twelve heavenly signs work in us like the four elements.\nAries, Leo, Sagittarius, Taurus,\nVirgo, Capricornus, Gemini, Libra,\nAquarius, Cancer, Scorpio, Pisces\n\nThe Moon passes over all these signs within a span of twenty-seven and a third days, but some signs are overruled by it within the span of a year, that is, in C. C C xlv. days and a quarter of a day..It is noted that a day contains four and twenty hours, and the hour forty. In letting of blood, these three signs are to be observed in the moon: the sanguine, the colicky, and the melancholic. The sanguine signs are: Taurus, Virgo, and Capricorn. For the colicky, Cancer, Scorpio, and Pisces. For the melancholic: Libra and Aquarius. For the phlegmatic: Aries and Sagittarius. Leo is an evil sign to let blood in. Age is also to be considered. When the Moon is in hot signs, then is the attractive power by heat and drought; when it is in earth, then is the attractive power: when it is in air signs, then is the digestive power.\n\nImprinted at London in the Old Bayly in St. Paul's parish by Richard Lant, for Richard Grafton.\n\nBy privilege to print.\n\nThis Prognostication is to be sold at the west door of St. Paul's by William Telotson.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "\"Statutes and ordordances for the warre. London. Anno MDXLIV. Henry I.\n\u00b6No man be so hardy, for the holy church, irreverently to touch either the holy sacrament of God's body or the box or the vessel which the same is in, on pain of being drawn and hanged therefore. And also no man be so hardy to burn or cut any images. Also no man, without sufficient authority or commandment, take of any place, person, town, or country having safeguard of the said lieutenant, any manner goods or victuals, without the agreement and will of the wardens of the same places or persons, on pain of being imprisoned, and his life at the sayd lieutenant's will.\n\u00b6No man presume to go before the battle, for hire\".Every man must keep himself in order under the banner or pennant of his lord master or captain, except heralds. The names of heralds shall be delivered and taken to the marshal by their said lord masters or captains. A man who disobeys this shall be put off his horse and forfeits both his horse and armor to the marshal's ward, until the offender has paid his fine to the marshal and given surety.\n\nWhen it pleases the king or his lieutenant or lieutenants to command musters of their host, it is ordered that no captain presume to have or display other men in his musters than those who are with him, retained and attending for the same voyage, without fraud, guile, or dissimulation. If a person is twice or more convicted of this offense: then to die for it..And no man comes or appears at any muster under any captain, except he is (as before said) retained with him for that voyage, on pain of imprisonment at the king's will.\nALSO, the commissioners when they take the musters shall cause the captains or petty captains, with their retinues, to be sworn, that they shall be good and true to the king our sovereign lord. And that they shall, to their powers, keep his cries and ordinances, and serve him truly against all his enemies, no person reserved..Every captain and petty captain are to swear that they will make payments to their soldiers and all those under their command, receiving wages from the king, the wages payable to their soldiers or soldiers in their retinue at the rates allowed by the king or the treasurer of his wars, without reduction or defalcation, during the time they receive wages for them. Payments to be made to the said retinues of soldiers or soldiers by their captains or petty captains within six days..The captains, petty captains, or others, shall receive their wages from the king or the treasurer of the wars, or from their lords and masters, within the next and immediately following days, upon penalty of forfeiting all their goods and cattle, and their bodies to the king's prison, at his pleasure: except they are reasonably excused in this matter, which they shall duly certify to the said treasurer of the wars within the same six days. It is also permissible for any man finding himself aggrieved in this matter to complain to the treasurer of the wars, for those who make themselves captains to withdraw men from the host..No person is to assemble people for withdrawal from the host to any other place using a banner or pennon, arms image, or other token, or by any other means, without the king's authorization. Those who assemble people or follow such a person face hanging and quartering.\n\nNo unlawful assemblies of the king's people are to be made, nor bands, conspiracies, routes, or conspiracies formed. No murmurs or grudges against the king or any person in his host are to be raised, which could lead to murder, division, dissention, sedition, or parties forming, all under similar penalties..For keeping of watches and also that every man be obedient to his captain and petty captain, and truly keep his watch and his ward stable and forward, and to do all that belongs to a soldier to do, upon pain that his horse and harness shall be put in the ward of the marshal, until he, who offends, shall agree with his captain according to the order of the court..That every captain keeps due watch and ward. It is ordered that for any tidings or rumors uproar, or for any cry that shall or may come rise or grow in the host, no man shall disarm or move himself out of order of the battle that he shall be set in, or depart out of array, without leave and license of his chief, on pain that he so offending shall be put from his horse and harness into the ward of the marshal, there to remain until he shall have made fine with the marshal, and find surety that he shall not hereafter offend in the like. Also that no person presume or attempt to make or cause any unlawful esc escapes in the host either by day or by night, on pain that he that shall be found the beginner thereof shall lose his goods and life, and the rest be imprisoned, and their bodies be punished at the king's pleasure..And the person who certifies, who is the beginner, shall receive 20 shillings for the marshal's labor.\nAlso, every captain, keeping the host, who shall happen to have soldiers of his retinue discharged or departing from his company or dead, naturally or by murder or slaughter, within ten days next and immediately following his said discharging, departing, or death, shall certify by bill his name and the day.\nFor robbery: Also, no man is to rob any vintner or merchant, or any other person coming to the market with victuals or other merchandise, for the refreshing of the host or returning from the same, on pain of death. And no man of the king's host is to rob any other of the same, of horse meat or man's meat, on pain of imprisonment and his body to be punished at the king's pleasure, or of any other goods, on pain of death..Any man must not murder or rob anyone, except the king's enemy. For enemies' attacks in the host. If any enemy attack occurs in the host after it is lodged, every captain of the king's ward shall bring him to the king. Captains of other wards shall bring them to the chief captain of the ward where he is lodged, leaving his lodging sufficiently guarded, except if enemies fall on that side where he is lodged. In that case, the said captain shall remain there himself and with his men, and send word to the chief captain of the ward, on pain of imprisonment, and further to be punished at the king's pleasure. For rewards. Also, if any man is sentenced to death by the king's marshal or any other ordinary judge, or any judge, for those who break the king's arrest..And all other officers having authority to arrest, assigned by the king's Majesty, or the marshal, or any other officers of authority: And that no man presume to break their arrests, on pain of imprisonment, and his body to be at the king's pleasure, his grace's lieutenants or lieutenants. And if the prisoner, disobeying the said arrest, harms any of the said officers: then he so offending to suffer penalties of death; and if he grievously wounds or hurts any of them, then to be imprisoned and punished at the king's pleasure.\n\nAlso that every lord captain and petty captain, for having any retinue great or small, ensure good rule and guidance of his people at his peril and charge, as he will answer for them to the king for the contrary. And that every soldier obey his captain and petty captain; and likewise every captain and petty captain obey his superior captain or ruler, upon pain as shall be limited by his said superior captain or ruler..After the watch is set, no person shall make any shouting, blowing of horns or whistling, or great noise, except by special commandment, on pain of imprisonment.\n\nNo captain having any carriage appointed for him shall have more soldiers than two for every cart, and for every horse with a separate carriage, one soldier, on pain that the captain loses his wages, and the soldier is imprisoned at the king's pleasure.\n\nEvery horseman at the first blast of the trumpet shall saddle or cause to be saddled his horse, at the second to bridle, at the third to mount his horse behind, to wait on the king, or his lord or captain..And every man wait on the standard of his own lord or captain, and not depart therefrom, nor meddle with none other companies in riding or going, but such as are commanded as harbergers or other carriers, as is above rehearsed in the article of harborage, upon pain of imprisonment, and further to be punished at the king's pleasure.\nFor also no man play at dice or any other game in closed rooms, or any other place where they shall waste their money or cause disputes to arise by the same, except such as shall be licensed by the king's majesty or his lieutenant by bill assigned: and if any so be found or convicted of playing at any of these games, that for the first time he or they shall be committed to ward, there to remain eight days, and to lose all such money as he or they played for, the one half to the provost of the marshal, and the other half to him that so finds them playing..And if any soldier is found playing a second time, he shall be committed to the provost's ward, to remain one month, and forfeit one month's wages: the half to the king, and the other half to the provost. Also, no man is to bring any woman over the sea, or else their goods will be forfeited to the marshal, and their bodies imprisoned at the king's pleasure. No man is to hold any woman within his lodging beyond the sea, on pain of imprisonment and loss of a month's wages. And no common woman is to come within the king's host or near it by the space of three miles, on pain of being burned on the right cheek at the first offense, and if any is taken within the host or within three miles of it after being burned: then she or they are to be put into the ward of the provost marshal, to remain in prison as long as the marshal pleases, and to receive further punishment as he deems fit..Also that no man makes a debate, strife or contention for any hatred or malice of past or future times, as debate making may lead to someone being killed. Those causing or partnering in such murders shall be hanged accordingly. Also, if any man shouts out his own name or that of his lord or master, causing unrest among the people, resulting in any affray, he shall be drawn and hanged for it.\n\nAlso, no man is to make a debate, strive or contend for arms, prisoners' lodgings, or any old cause of malice or quarrel, or other things that may cause riot, contention or debate in the host, on pain of imprisonment.\n\nAlso, no man is to give reproach to none other.\n\nAlso, no man is to cry out \"hawkspeak\" on pain of death, and all followers or partakers shall be imprisoned, and their bodies punished at the king's pleasure..For no man, without a special commandment from the king or his head officer, to burn any town or house wilfully. This is on pain of death, except the king's enemies are within it and cannot be taken in any other way.\n\nFor the king's majesty strictly commands and charges that if it happens his host remains for three days or more in one place or ground, whether at siege or otherwise, then every man shall keep his lodging clean, not suffering any carrion tithe or other unholsome or infectious material.\n\nFor masters of victuals. Also, if any man finds or takes any wine or other victuals, he that finds or takes may reserve for himself and his, as much of it as he needs..And he shall save the ox or oxen, and that the said provost company and their purveyors of the said ordinance, having true contentment according to the provost marshal's session, shall be committed to ward, and forfeit to the king their first wages, and the second time forfeit to the king their other movable goods, and their bodies to be in prison during the king's pleasure, if the default is found in any of them. And if the default is found in any other person who owes to pay and discharge the provost's company and purveyors against the said countries and people won and pacified, then let those who offend have like punishments that the provost company or purveyors of ordinance would have had in that behalf. It is lawful for the master of the ordinance to send for pyoners into any country won or pacified, where he thinks it necessary..And the pursuers are to certify the provost Marshall, what number of horses and oxen will serve him, and by his advice the said pursuers are to draw to such quarter as shall be thought most necessary by the said provost, taking his bill, so that he sends none other men into the quarter, that the said pursuers shall take his horse or oxen in.\nAlso, if any country or lordship is won,\nFor keeping of the countryside..Any man, freely offered to the king's obeisance, or otherwise, shall not presume to rob, plunder, or take prisoners the persons listed below:\n\nAnd if any retinue of the ordinance is involved,\n\nIt is ordered and enacted that all kings, their sons, dukes, dukes' eldest sons, lieutenants general, great constables, or any chief marshals of France, or of any other regions or provinces, or any of the blood royal, bearing royal arms, who shall be taken by any person of the king's army, shall be only prisoners to the king our sovereign lord. No one shall take upon himself to deliver or put to ransom any such king, prince, or other personage mentioned above, on pain of death. The taker of any such person shall bring him immediately to the king, and shall receive for his taking such sufficient reward as seems reasonable..In all battles or other places where prisoners may lawfully be taken, the first person to capture someone shall have him as his prisoner. He must take all of the captive's weapons and does not need to accompany him to the end of the journey, and no other person may take him as their prisoner. However, if the said prisoner is found with a weapon ready to attack, in which case the ransom shall be equally divided between them.\n\nIf a man has taken a prisoner and the victory is upon their enemies in battle, skirmish chase, or any other way, and another man for any reason kills the said person, the one who kills the prisoner shall die for it.\n\nNo man is to presume to ransom or sell his prisoner without a special license from his captain who is indentured to the king under his letter and seal. Those who ransom and sell their prisoners without leave from their lords or captains..Upon paying a captain to forfeit his share of the prisoner to his captain, and he to be under arrest of the marshal, until the time he has agreed with his captain. In the same way, no captain is allowed to summon or sell his prisoner without a special license from the king or his treasurer of the wars, on pain of forfeiting the same prisoner to the king. And no man is to buy such prisoners, on pain of losing the money paid for him, and the prisoner to be arrested to the captain before mentioned. Also, the captain, upon notice of the said prisoner and license asked by his soldier, shall not, without reasonable cause shown to the marshal, let the said soldier take his best advantage of the said prisoner: however, if the captain is willing to give as much for the said prisoner as another, he shall have the prisoner and promotion.\n\nAlso, if any man takes any prisoner who has\nAlso, if any man takes any prisoner, such\nAlso, the marshal is to be notified eight days before..During the king's army, the treasurer is to be informed of all certificates brought in by the captains or any others regarding such matters, whether of their own or others, concerning prisoners taken by anyone in the host.\n\nEvery man is to pay his thirds to his captain lord and master, for all manner of winnings from war. This applies not only to those not in wages but lodging or hosting under the banner or pennon of their captain. On pain of losing his share of the aforementioned winnings to his captain and his body to the marshal's ward, until he has agreed with his said master..And every captain pays to the king not only a third part of his own winnings from the war, but also a third of thirds, from which each of his retinue will answer to him. Every captain is accountable for these thirds and thirds of thirds before the treasurer of the king's wars, on pain of forfeiture of the said winnings to the king.\n\nAlso, no man is to give safe-conduct to prisoners, nor grant them concessions, nor break them. Nor is he to grant any enemy permission to come or go out of the host, nor into the host, on pain of forfeiture of all his goods to the king, and his body to be imprisoned at the king's will: except the king, his lieutenant or lieutenants, or the marshal, if he has special commission to do so..And no man presume to break the king's salute-conduct, his lieutenants or his said marshal, on pain of being hanged and drawn, and his goods and inheritances forfeited to the king.\nAlso, no man grant any safe-conduct by writing or for the giving of safe-conducts. Otherwise, to no noble person, nor for the appeasement of any country, except the king, upon pain of imprisonment.\nAlso, every man going in his host:\nAlso, no man make any rods by day or by night, but by license and knowledge of the king or of the chiefteynes of the ward, so that the chiefteynes may know what way they draw them, to ensure they may have succor and help if needed, upon pain of those who offend, their bodies and goods at the king's pleasure.\nFor making assaults without license..None should assault castle towns or fortresses with archers or commoners without the captain's consent appointed by the king, under penalty of imprisonment. If an assault occurs by chance or adventure, the assault must cease as soon as the king or marshal orders, and no one should presume to assault again after being warned, with the offender punished by imprisonment and loss of all goods obtained during the assault.\n\nNo one should presume to take or withdraw any servant from another who is in contract with him for robbery or for the taking of children under the age of fourteen years.\n\nNo one should presume to take any children under the age of fourteen, except for a lord's son, or a worthy gentleman's, or a rich man's son, or a captain's..And as soon as he has brought him into the host or garrison where he is staying, he brings him to his lord master or captain, on pain of losing his horse harness and his share of the same child, reserving to his lord master or captain his duty, so that they are not consenting to the said default. And also that the said lord master or captain brings him before the king within eight days..Also for so much as our sovereign lord, for the tender zeal and enter affection which he bears naturally to all his subjects being of his army and host, would be loath and most displeased to hear or understand any of them committing that offense, which would deserve the least punishments by the said ordinances provided: his majesty therefore desires and tenderly prays his said subjects to consider and understand that his progress in his journey, the honor of his realm, and the welfare and security of the same his subjects, depend upon the observance of the said statutes. Wherefore, though it be to the greatest heaviness and displeasure, yet must he have them observed.\n\nPrinted at London in Fleet Street by Thomas Berthelet, printer to the king's majesty, the 20th day of June, the year of our Lord M.D.XLIV.\n\nWith privilege to print only this book.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "The king's most royal majesty was informed that, according to a statute passed in the parliament at Westminster in the 32nd year of his reign, certain of his subjects were permitted to retain and keep in their service a specified number of foreigners. This statute applied only to foreigners born in realms, dominions, and countries that were in league and alliance with the king. However, despite the king's previous proclamations regarding the ongoing wars and hostilities between him and the French king, many of his subjects continued to keep and harbor Frenchmen, who were not denizens, thereby aiding and abetting the king's enemies..For various reasons and considerations, the following persons should be expelled and avoided from this realm: His Majesty therefore, with the advice of his most honorable council, strictly charges and commands that all manner of persons, born under the French king's obedience (not being denizens), shall depart and go out of this his Majesty's realm of England within twenty days next after this present proclamation is made: Except such, as in the meantime, shall upon special suit to his Majesty, be made denizens. Upon pain that every one of them, doing contrary to this proclamation, shall be apprehended and either sent to his grace's galleys, there to be ordered as seems fitting, or to be otherwise used, as the case requires.\nFURTHERMORE, his Majesty, considering the danger of his laws, which his loving and obedient subjects may incur, by entertaining any Frenchman, not being a denizen, during the time of war between his Majesty and the French king..Strictly charges and commands all his subjects of this his realm of England, that they and every one of them, within twenty days next after his majesty's proclamation shall be made and published, shall expel and put out from their service families and wages, all manner of Frenchmen (not being denizens), and shall in no way, or by any color respect or means, retain, harbor, aid, comfort or maintain within this his majesty's said realm of England, any of the said Frenchmen. On pain that every one of them, doing or attempting contrary to this present proclamation or any part thereof, shall be accounted taken, accepted and reputed, as an aider, supporter and succorer of the king's enemies, and shall have and suffer such punishment for the same..[as the laws of this realm determine in such cases:] According to the laws of this realm, such cases are to be handled accordingly.\n[GOD SAVE THE KING.] God save the King.\n[Tho. Berth. regius impressor excudebat.] Thomas Berth, the king's printer, printed this.\n[CVM priuilegio ad imprimendu\u0304 solu\u0304.] With a privilege to print granted.", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "FORASMOCHE as it is come to the knowledge of our soueraine lord the king, that bochers and other victailers, ha\u2223uing more respecte to theyr owne priuate lucre and aduantage, then the co\u0304mon welth of this his hignes realme, haue reised the prices of flesh, as of beeffes, muttons, veales, and other kynde of pultrey and victailes, to suche excessiue and high prices, that his louyng subiectes cannot gayne with theyr labours and salary, sufficient to paye for theyr conue\u2223nient victailes and sustenance: onles that spedy remedy be prouided in that behalfe. HIS highnes therfore, by the aduyse of his most honourable counsaile, and by the auctoritie of the acte of parliament, made in the .xxxi.During his majesty's reign, all and every butchers and vendors selling flesh by retail, whether within the city of London and its suburbs or in all other places within this his realm of England, including franchises and liberties, are strictly charged and commanded, from and after the fourteenth day following the publication and proclamation of this present proclamation according to the said statute, to sell beef, mutton, veal, and pork, which is good and wholesome for man's body, by retail, not above the prices and rates following: That is, between the fifteenth day of June and the feast of our Lord's birth yearly, each pound of beef to be sold not above halfpenny and farthing the pound; each pound of mutton, not above a penny the pound; and each pound of veal, not above a penny the pound..And that the flesh of beef, mutton, and veal be sold between the feast of the birth of our Lord God and the 15th day of June, not above the following prices: A pound of beef, not above 3 farthings a pound; a pound of mutton, not above 1 penny a pound; and every pound of veal, not above 3 farthings and a half farthing a pound. Furthermore, the flesh of lamb and pork shall be sold at all times in the year not above the following prices: The best lamb, not above 2 shillings; the second lamb, not above 20 pence; and the meanest lamb, not above 16 pence. And the halves and quarters of every such lambs, to be sold, not above the rates of the said prices of lambs. And also the flesh of pork to be sold by retail or otherwise, not above 3 farthings a pound..His majesty, by the same authority, orders and commands all his subjects dwelling in the cities of London and Westminster, and in the suburbs of the same, and in the borough of Southwark, who are free men of any of these places, to sell no manner of wildfowl and poultry wares above the following rates and prices:\n\nThe best swan, not above 5 shillings.\nThe best crane, bustard, or stork, not above 4 shillings.\nHerons' shoes, shoelaces, and bits of the best, not above 18 pence per piece.\nOld peacock, the best, not above 20 pence.\nPheasants, the best, not above 12 pence per piece.\nThe capon of Greece, the best, not above 20 pence.\nCapon of Kent, or boyling capon, the best, not above 8 pence.\nCapon, good, not above 12 pence.\nHenne of Greece, the best, not above 7 pence..d. Butter and eggs of the best, not above the price of 12d. the peck: Beef of the best, not above the price of 12d. the peck: Gold of the best, not above the price of 12d. the peck: Green geese, sold between Easter and Midsummer, not above the price of 7d. the peck: Geese, great, sold between Midsummer and Shrovetide of the best, not above 8d. the peck: Goose-livers fat, not above 12d. the peck: A dozen of dotterels of the best, not above 3s 4d. the dozen: Quails of the best, the dozen, not above 4s the dozen: Pigeons of the best, not above 8d. the dozen: Rabbit sucklings fat, not above 18d. the dozen: Conies, between Easter and Allhallows the best, not above 2s the dozen: Winter conies, between Allhallows and Shrovetide, not above 2s 6d. the dozen: Malard, of the best, not above 3d. the malard: Teal, of the best, not above 2d..the tele: weighing not more than 3s. the dozen: woodcocks of the best, not more than 4s. the dozen: green cabbages of the best, not more than 3s. the dozen: bastard cabbages fat, not more than 2s. 6d. the dozen: marrows of the best, not more than 18d. the dozen: hen snipes of the best, not more than 18d. the dozen: larks of the best,", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "A supplyication to our most sovereign lord, King Henry the eighth, King of England, France, and Ireland, and most earnest defender of Christ's gospel, supreme head under God here in earth, next and immediately of his churches of England and Ireland. Matthew IX.\n\nThe harvest is great but the laborers are few. Therefore pray the Lord of the harvest to send forth laborers into his harvest.\n\nMost dread sovereign lord and most Christian prince, I remember with lament and wonder the blindness wherewith the most part of all England, not only of the laity but also of the Clergy, have pitifully erred and wandered for many hundreds of years, accepting, regarding, and most ungodly, erroneously, and blindly, the Bishop of Rome as supreme head over and above all Christian congregations, and in diverse other points such as touch the necessary articles of our faith. I could not but marvel how and by what means such pestilent errors have spread..and horrible darkness could enter or overflow this your realm, and remain unnoticed, perceived, or repelled. Considering that, by all that time and space, this your Realm (as most men did then judge and esteem), was well endowed, replenished, and furnished with many profound learned clerks, some of whom were bishops, archdeacons, deans, prebendaries, parsons, doctors, bachelors in divinity, and other profound learned clerks in both universities, which were grave, sage, and ancient fathers. Contemplating and revolving these things in my mind: not a little moved, troubled, and vexed by the same, I applied myself with all my power and diligence most exquisitely to search and to know the original ground and cause thereof. And among other things, it happened that I read in the fifth chapter of Ezekiel a proposition that much laments the captivity and bondage which comes and grows for lack of:.Knowledge in God's word / Saying, therefore my flock also comes into captivity / because they have not understanding, their glory is famished with hunger & their pride marred with Christ. Therefore gapeth hell and openeth her mouth marvelously wide. By this text, gracious Lord, it appears that all miserable blindnesses' captivity and bondage under sin / comes for lack of knowledge in God's word. Mar. 12, I had forgotten at that time / that Christ reproved the Pharisees, saying, \"You err not knowing the scriptures.\" Which reproof and rebuke should have been a sufficient admonition and doctrine to me and to all others, whereby we might have known that all error comes for lack of understanding & knowledge in the scriptures. But by what reason then could there be such error and blindness for lack of knowledge in God's word in this your realm, most gracious Lord, seeing there were such profound clerks & ancient fathers, bishops and students in the same, who taught and:\n\n(Note: The text appears to be in Early Modern English. No significant OCR errors were detected.).The Apostle Paul in 1 Timothy 6 describes two kinds of doctrines: the one he calls a godly doctrine and a doctrine of health, the other a proud doctrine filled with unprofitable questions, striving more for words than for godly knowledge, from which envy, strife, railing, evil surmising, and vain disputations spring, with corrupt minds devoid of the truth. These kinds of learning and subtle disputations we call scholastic matters, which Paul commands all Christians to separate themselves from. The clerkes say, \"be ever learning but never attain to the knowledge of the truth.\" With such vain and unprofitable learning, your most revered sovereign was excessively filled through the preaching and teaching of such scholastic men and subtle disputers, otherwise called deceivers. This was one of the causes of our downfall..my sad blindness, and diverse errors and abuses have sprung up and crept into your grace's realm. For certainly, if the clerks of this your grace's realm had been endowed with true knowledge of God's word and had sincerely preached it, although such errors and blindness had entered into this realm, they would never have continued in the same, but we would have been delivered through the word clearly from them. Therefore, most dread sovereign lord, seeing it all error, spiritual blindness, miserable captivity, and servile bondage to sin comes from lack of knowledge and sincere understanding in the holy scriptures, and on the contrary, through the knowledge and sincere understanding of the holy scriptures, we know God our father and his son Jesus Christ our lord..is eternal life. We are also made free from all condemnation of sin. I John 17. And through the sincere and true knowledge of the word, we are newly regenerated and become the children of God, the habitation and dwelling place of the Holy Ghost, which moves and stirs us ever to mortify the flesh and all its sinful lusts and concupiscence, to abhor and resist vice. What is then so necessary and profitable for the Christian people, both spiritual and temporal wealth, as the word by which we receive faith, and by faith the Holy Ghost? What troubles all common wealths, but treason, murder, theft, covetousness, adultery, extortion, whoredom, drunkenness, perjury, and such other sin, as the Holy Ghost says? Proverbs 14. Justice and righteousness make the people wealthy, but sin makes the people most miserable. And all these, the faithful, through the true and sincere understanding of God's word, do ever study and labor to overcome and utterly to abolish by faith..As Paul says in Galatians 5: Those who are Christ's have crucified the flesh with its passions and desires. All good works and counsel are increased and stabilized through faith. There is no struggle, no toil against sin except through faith. All consciences that are quiet from sin are only quieted through faith, as Paul says in Romans 5: Because we are justified by faith, we have peace with God through our Lord Jesus Christ. What comfort does any Christian man have in adversities, temptations, despair but only by faith in God's word. The Christian man has no refuge or help to resist sin but only by God's word, as our savior Christ did, in whom he must fix a sure and constant faith. Matthew 4: Faith makes us and all ours acceptable in God's sight. Romans 14: Whatever is not of faith is sin, and without a constant and sure faith, it is impossible to please God. Hebrews 11: All men can perceive that by faith..laws and just execution of them, although sin may be concealed and restrained for a time, it can only be suppressed and abolished through faith. For there were never more godly laws made for the punishment of sin, nor were there ever more just and godly administrations of laws, and yet there was never more sin reigning. For civil laws made by man can no more be of greater effectiveness or strength, nor work greater perfection of virtue and good will in man, than the law of God: but the law of God not only works no obedience or virtue, but rather through occasion takes opportunity of the infirmity of the flesh, and stirs up sin, as Paul says in Romans 7: \"I do not know what I am doing, except the law is sin. But sin took an occasion by the commandment, and wrought in me all manner of concupiscence. For I once lived without law. But when the commandment came, sin revived.\".And I was dead, and the same commandment that was ordained for life was an occasion of death for me. Ro. 7:12 But now, gracious Lord, since it appears that the law of God was not given to abolish sin, but rather to declare and punish it: much less can any law made by man prevent and put away sin. But faith is the true instrument appointed by God, whereby sin is overcome and exiled. Acts 15:9\n\nAs the scripture says, \"God purifies and makes clean all hearts through faith.\" Io. 15:8\n\nAlso, Christ says, \"You are clean through the words I have spoken to you.\" This faith will cause humility and obedience, true virtues in your subjects' hearts, enabling them to labor not only to observe and keep God's laws but also all your graces' commandments and laws, without grudge or murmuring. This faith comes by hearing. (The Apostle says this in Romans 10:17).Of God's word, those called to spiritual care, such as bishops, parsons, vicars, and others, should be diligent ministers, declaring and publishing God's word sincerely and truly to the people committed to their charge. Romans 10:15. Mighty Prince, if pastors appointed to preach and teach God's word within your realm do not diligently instruct and teach the people committed to their spiritual charge with the said word, as commanded in the scriptures. Acts 20:1, 5; Malachi 2:1-2; Proverbs 29:18; Acts 20:1, 5; and 2 Peter 5. All kinds of sin will increase and abound, and the people will be utterly divided. As the holy ghost says, \"When the word of God is not preached, the people perish.\" (Wisdom 14: All men are in vain in whom there is no knowledge of God. Therefore, without any doubt, the lack of sincere and true preaching of God's word has).The original ground and cause of all insurrection, commotion, and discord within your grace's realm or any part thereof, arises from the lack of preaching of God's word consistently. Consequently, popish blindnesses, vain and dead ceremonies, and traditional menies have crept into the consciousnesses of the simple innocents in place of the law of God. Idolatry and all hypocrisy, with detestable superstitions, have become God's service. Yet, despite this want and lack of knowledge in God's word and the evil that has come forth from it (the more to be lamented), there are many papal monks who were formerly given great pensions, some of whom neither worthily nor justly, and many of their convents some such who never knew what a soul is nor were able to cure one soul, are now admitted to have charge over a hundred and many more..\"increase of all youthfulness and all carnal blindness / the high way and means to let in all kind of sin / to the utter damnation of all the souls committed to their spiritual charge. Alas, do not you, patrons of such livings, nor yet the incumbents, despise or regard God's three warnings by his Prophet Ezekiel, saying: ' Truly as I live,' says the Lord, 'forasmuch as my sheep are robbed and devoured by the wild beasts of the field, having no shepherd; and seeing that my shepherds take no regard of my sheep, but feed themselves only; and not my sheep.' Ezekiel xxxiv. Therefore, here is the word of the Lord to you, O shepherds: Thus says the Lord God. Behold, I Myself will be upon the shepherds, and require My sheep from their hands, and make them cease from feeding My sheep. Yea, the shepherds shall feed themselves no more, for I will deliver My sheep out of their mouths, so that they shall not devour them after this. If this threatening be not sufficient warning and\".Monicon to such blind shepherds, yet at least let them fear God's curse pronounced against such negligent and unfaithful shepherds in the same chapter, saying: Woe to the shepherds of Israel who feed themselves, should not the shepherds feed the flock? You have consumed the fat, you have clothed yourselves with the wool, the best feed has been given to you, but the flock has not been nourished by you. Heaven and earth shall much rather perish than these words with which God threatened such pastors shall be found untrue: I will require my flock from the hands of the shepherd. Indeed, it is a mighty prince's task to undertake the office, laborious as it is, for one spiritual shepherd (though he were very expert and knowing), to guide and keep two or three flocks of sheep, especially since they are so far distant one from another that the said shepherd cannot be daily present with them to see their governance, whose nature is daily to fall into diversity..A good shepherd's duties are not only to feed his sheep in good pasture but also to seek the lost, call back the strayed, heal the broken, strengthen and make constant the weak and sick, and defend his sheep, being always vigilant to resist the roaring lion who never sleeps and goes about seeking whom to devour. Such diligence and daily care they should exercise over their flock, not only for their sheep but also for all others, seeing and perceiving their great pains and labors, taking gentle and patient entertainment with them, showing fatherly love, cure, and affection..bishops and other pastors should daily show and exercise towards Christ's flock committed to their spiritual charge not only be judged good shepherds who enter in by the door, but also receive and take them to be gentle, provident, and loving spiritual fathers. But a prudent governor, how shall this fatherly care, love, zeal, and affection be shown by the pastor to his spiritual sheep which daily couch and wait in your graces household and court, and in other noble and worshipful men's houses, attending to please me, who is called only to serve God? And notwithstanding his calling to be a shepherd to feed Christ's flock, yet he will cease and visit them once a year. And when he visits his sheep, what ghostly counsel he gives them, God knows. But for the most part, he looks more to his own profit than to their welfare. Alas, the ambitious appetite and burning covetous desire for the yearly commodities..prophets and avidities of the benefits/ have utterly extinguished and supped up the spiritual love, zeal and affection which ought to be in the spiritual shepherds. So that now it is strange and wonderful to see or know one justly executing his office. Is this the honor of any king or of any other governor/ that under the cloak and color of his service, a bishop or priest called to seat the flock of Christ, shall leave the same untaught and so transgress the commandment of Christ for the pleasure of men? Have not kings and other rulers sufficient to endow their chapelaines/ without retaining such who have received living and binding themselves to be in their churches feeding Christ's flock? This is too much dishonor to the higher powers, against God's commandment & word to retain another man's servant. But certainly, although your highness or other rulers would neither call nor retain such ambitious blind guides and covetous pastors/ yet they themselves.In this noble realm of yours, spiritual persons in your council are allowed to have three benefices with cure. The same applies to chaplains of the king, queen, prince, princes, or any of their children, brothers, sisters, uncles, or aunts. Every duke, marquis, earl, viscount, archbishop, bishop, and other estates, whether male or female, may have two chaplains who can each have two benefices with cure. Various other degrees of rank may have one benefice each with cure, but they must not reside or be present in both places, and they will not be a father or teacher in either. Additionally, all attendance in the court is regulated by this statute..All other attendances upon such noble and worshipful men who are licensed to have chaplains may not be resident, yes, pilgrims in the time of going and coming from their pilgrimage, are dispensed to be non-resident by that statute. O Lord, where was the light of thy word, which should have been written in the hearts of the makers of the statute. If there had been godly shepherds who had diligently executed their office and calling, we would never have wandered so blindly to agree or consent to the making of any such statute. Do we, who think ourselves Christian men, esteem spiritual benefits to be nothing else but livings to be given at our pleasure to priests for service done? Is not the benefit given in respect of a spiritual office to be executed and done? Does not God command strictly shepherds to feed their flock diligently? Can man or any law made by man dispense with God's commandment? O Lord, in thy hands be the hearts of all kings and other rulers, enlighten their hearts..Lord, with the light of thy word, let them know and see this pestilent ill that has long kept thy sheep in darkness. And when they perceive it, they may have grace and time to reform themselves to thy glory and the help of this realm. I shall ever desire of God and wish in my heart for all those called to attend upon your majesty and all other governors, that for any carnal love, favor, or affection which they bear to any man for kindred, friendship, lukewarmness, or otherwise, they do not make any such ungodly suits, petitions, or requests to your highness or any other governors for any person to be admitted to any office, spiritual or temporal, whom they do not certainly know by most certain and sure proofs and witnesses, to be apt, meet, and convenient, not only in learning but also in conditions, to exercise, use, and occupy such office and room, to which he by such their suit should be called..appointed and admitted (not only for the shame, rebuke, and trouble which upon deep examination were found contrary to their true suit) may come and grow to them. But also for the evil inconvenience and pestilent mischief which shall ensue to all such who are committed to his or their governance and charge. Alas that amongst the Christian flock such an office, which in Christ's church should be the most godly, necessary, spiritual, and profitable, both to the body and soul, has now become a worldly honor, a lordly dignity, a rich carnal proud living estate, and the possessor thereof having only the name of a spiritual minister but no virtue or godly quality which of right ought to be in every such minister. If this is well pondered and remembered, it is most to be lamented. But seeing this blindness has so long continued, and some much evil has ensued and followed therefrom..The default of godly pastors is necessary above all things, earnestly sought, expected, and well-learned ministers to preach God's word sincerely. It is also essential to compel the same to remain, abiding and residing in their charge. Those who have been crept into benefices for lucre and advantage, based on untrue suggestions and false feigned suits, which cannot or do not feed their flock, should be deprived of such benefices because others cannot or do not execute the office fittingly. No wise man lights a candle and puts him under a bushel. And if he sets up a candle (which, for lack of tallow or for other cause, cannot give light), he soon takes him down and puts another in his place who can give good light. So all godly wise men will order all spiritual lights which in deed cannot give godly light for lack of spiritual grace which should be in them. Bishops and other pastors who are chosen accordingly..Instituted contrary to the ordinance appointed and prescribed by God's word, those who do not or cannot execute the office pertaining to their calling are not godly and true bishops but rather images and idols bearing only the name and outward appearance of a bishop or pastor. However, concerning the learning, virtue, and other godly qualities which are necessary and requisite for every godly pastor, they have nothing less. For if Christ (who said to Peter, \"From henceforth you are a fisher of men\") does not endow you with learning, grace, power, and good will to preach his word before presenting you to any such spiritual office, the elected and admitted notwithstanding, John x shall continually abide and remain a hypocrite, and such one who presumes to enter without a wedding garment, whom Christ condemns. Matthew xxii..Outwardly darkening, and also calling him a thief, whose reward without doubt shall be at the day of the last judgment with these, if he repents not and reveals up his office which he cannot fully execute and perform. Wherefore I do not trust but that all such who have power to present and admit their clerks to spiritual offices, reading this well book for the discharge of their conscience and for the commendation and utility of the common wealth (which will ensure the godly presentation and admission of well-learned, approved, and godly clerks to spiritual offices), from thenceforth apply and conform them to the form and manner of election of spiritual ministers appointed prescribed and limited by God's word, which is this. That every man chosen to use any spiritual office should be first well provided for, not only for their learning but also for their other virtuous conditions. First, for their learning, with which they must not only be able to instruct..And teach the people committed to their spiritual charge, but also able to reprove others resisting the same doctrine, with many other godly qualities. As it appears in the first Epistle of Paul to Timothy and Titus. III Tim. 1:6 Now a mighty defender of the Christian religion, seeing that God's word has prescribed and declared that every man who shall be called and appointed to be a spiritual minister must first be proved and known as godly and spiritually instructed and taught the people, what learning he has in the scriptures and not in the laws, to reprove errors and to condemn heresies. What pains he has taken in preaching God's word, and also whether he has given good example of living according to his doctrine. In this manner every Christian ought to prove his clerk before he presents or admits him. But now, also considering the contrary part, and remembering for what causes the kings your noble progenitors appointed:.In the past, bishops and other patrons have presented their clerks to personages and vicarages to care for souls. Both reasons, when considered carefully, should not cause great surprise that we have wandered so long in darkness. In the past, kings have given their bishoprics to their counselors/chaplains, who have daily attended at court, providing good service to them as ambassadors or to those who have taken pains in their household, such as deans of the chapel, clerks of the closet, and other officers. However, no bishopric should be given to any man for such service or for such pains taken, but only for the gift which he has from God to preach His word, and for the pains and labors sustained in preaching the said word.\n\nJust as kings in the past have misused their gifts of bishoprics, so have noblemen and worshipful men, both of the clergy and of the laity..their presentations to their predecessors, persons, parishes, and vicarages, giving to their chaplains or other kin, or for alliance, or to those who had been stewards of their lands, receivers of their rents, stewards of their households, factorers, gardeners, or to such others whom they favored for worldly service and qualities. To such they gave their benefices as rewards or wages for hirelings for such service done or to be done, having little or no regard for the great charge and spiritual care which by God's word belongs to all such spiritual offices. For kings and rulers in past times had no less knowledge of anything than of God's word, which the subtle bishops and crafty priests were ever studious and desirous to keep secret from the higher powers. For as long as God's word was kept secret and hidden from governors, so long did the clergy lead not only the kings but also all governors and the commons whether they would or not. This.The crafty policy of the clergy was to keep knowledge of God's word from all men, that they might unlawfully and unworthily be promoted to spiritual cures and use the profits of them ungodly. And that they might also continually exercise their lusts and iniquities. As Paul says, \"They are against all men, forbidding us to speak to the people, that they might fulfill their iniquity and sin continually.\" Have not some bishops, with their retinue at this day, practiced their old policy to extinguish the light throughout all England, that they might once again quietly lead us quietly into darkness? Is there not a law made through their craft and subtleness which gives power to certain commissioners, of whom the bishops or commissaries shall be named as two of the commissioners, who shall have full power to take into their custody all such books in which is contained any clause or article repugnant to any of the six articles?.books to burn and destroy, at the discretion of three of them, shall be considered expedient. Take note of the purpose of this statute. Are there any books that write against the pope's primacy but also against some of the six articles? Their intention is to seize all books that write against the six articles, but their true purpose is to seize all books containing any godly learning that write against the bishop of Rome's primacy. How cruelly do bishops punish those who claim to have learning, and especially in God's word? They call such people heretics and persecute them, putting them to public shame, with imprisonment, and in conclusion, with death, most fearful and painful. They do this to discourage all men from the study of God's word, fearing that the iniquitous actions of studious minds who learn God's word and publish it may be exposed. What study and pains they take to keep the light hidden..From the people, but no man who knows the Scriptures will marvel at their policy and cruelty. For St. John declares their practice plainly, saying, \"He who does evil hates the light, and why? Because his works, which are evil, should not be reproved by the light. And since our bishops' living, their great possessions, and lordly dominions in them agree with God's word - death with life, God with the devil, light with darkness - therefore they hate the light which declares the same, and strive to suppress it by all craft and policy. And since they can so cleverly juggle and have such friendship and favor to contrive, bring to pass that all books shall come into their hands and be subject to the color of the six articles, it is to be feared that shortly they will, by like craft and subtlety, procure the Bible in English to be taken from the laity, & then we shall be led in darkness by our bishops and other blind guides..and not Pastoures at their pleasure and will, which is the effect of all their study, labor, and purpose. Now, most valiant defender of Christ, it appears clearly how many mysteries we are wrapped in, through the ungodly election of such as are admitted to have spiritual care and office to teach God's word. Which not only have little learning, but also they are enemies to all men who can and do preach God's word sincerely and truly, because they live contrary to the same, as I have before declared. And this is the original cause and growth of the abundance and increase of darknesses and of sin, as well as of the long continuance of papal blindness which has reigned in this realm so long. Wherefore, if bishops and other elected and appointed to be shepherds according to their vocation and calling are not first known and well proved to have such knowledge and godly doctrine, so that they can and also do instantly and diligently preach God's word, which is the light..expelling all darkness of sin, then must sin necessarily increase and abound without any restraint or bridle. For if the light which is among you is darkness, how much more the darkness? Matt. vi. Your grace and your civil power punish sin, when it is done and committed, according to the justice of the law, as to your vocation and office rightfully belong to you. But the office and duty of the pastor is to preach God's word, whereby he shall convert the heart of the sinner, who is willing and disposed to do sin, so that he shall not break through to do sin in the act, which your civil power, for the example of others by equity and justice, is bound to punish. Therefore, the diligent execution of the pastor's office shall be the principal means and occasion that less sin is committed, and so the higher powers shall have less occasion to execute the extreme justice of laws, and consequently many men's lives, equity, and justice are compelled to compensate and to pay..The peaceful rest and tranquility of your entire realm, sovereign Lord, and the good order of it depend greatly on the godly and diligent execution of the pastors' and spiritual shepherds' offices, in accordance with God's word. Therefore, the presenter of a clerk to a benefice and cure of souls should be circumspect and ensure that he has good knowledge and proof of his clerk before presenting him. For if a pastor does not feed the flock of Christ committed to his charge, the death of their souls will be required of his hands. As the Prophet Ezekiel says in the 34th chapter, Ezekiel 34:2. Therefore, if a patron willingly or for kinship, favor, friendship, service, or money presents a clerk whom he knows not to be learned in God's word to such an extent that he is able to instruct and teach the people committed to his charge both with and without the book, then....The law of God and with the gospel, every such patron consents to the death and damning of the souls committed to the charge of such an unlearned priest. And therefore such a patron shall also be punished with like pain, which is eternal, as the Apostle says in Romans 1: Not only those who do evil, but also those who consent to it shall be punished with like pain. What wise man living would hire a shepherd to govern his beastly and worldly sheep, which neither would nor could feed, handle, save, or once see his sheep committed to his charge? Such a wise man would soon bring his master's profit to little advantage. Surely a wise man would choose no such shepherd. And if he were deceived through the persuasion of some of his friends, yet when he has proved that he has no knowledge or diligence, he will soon dismiss him from his care and service. Shall we be esteemed Christian men who have more tender love and affection for our corruptible profit than we have for our souls?.the honor of God and the eternal wealth of your immortal souls, whom God commands us to love as ourselves. Io. xxi. Christ did not commit to Peter the care and charge of his sheep before he asked him three times whether he loved him. As one would say, I would not commit my best beloved joy and treasure unless thou lovest me heartily. I would wish that all governors and rulers in this case would take example and follow Christ, who, knowing the good will of Peter's heart, yet as if ignorant of it, demanded this question of Peter before he committed the care of his flock to him. By doing so, he gave an example and common doctrine to all his faithful followers, that they should have such tender and fervent love towards Christian souls that they would not commit the governance and care of them to any man but to such as they had proved and sure knowledge of, not only by their preaching and sincere teaching of God's word, but also by their..A person living verbously, consonant to the same word they had unfalteringly, harbored a faithful, heartfelt love toward Christ's flock. A blind eye which cannot direct and lead the body is a blemish and a burden to the natural body. Likewise, a man chosen to be a spiritual pastor who lacks the knowledge and grace to preach the law and the gospel is but a blind eye, unable to direct and lead the spiritual body. Therefore, if any parish chooses such an ignorant man to be a pastor, a spiritual eye and light to lead the spiritual souls, he not only deceives them but also, as much as lies in him, hinders the body and inflicts great injury to Christ's blood. Now it may please your highness to note and mark what mischief and inconvenience follow the election and admission of an ignorant pastor. First, if an ignorant person is admitted to the pastorate, he cannot perform his duties because he does not know the scriptures which teach him what is required of him..The bishop admits into his own office ignorant men in God's word, even those who cannot execute the duties of their calling. He admits idle parsons, unhappy, drunkards, swearers, common players at all ungodly games, in whom there is no charity, humility, justice, nor temperance. For a conclusion, such men he commits the health of souls, the flock of Christ dearly bought with his blood, to these idle and wicked harlots, the inheritance of Christ is trodden underfoot by them. All evil conditions, manners, and doctrines taught by them, so that in place of holy scripture creeps in the doctrine of lies, all superstitions, dead and vain ceremonies, and license to do all kinds of sin. Some blind, ignorant priests teach the people that God is honored, and souls relieved of their pains through the ringing of bells..blind priests / painting of posts / and setting up tapers and candles before the said posts / those blind priests both sense and sparkle with holy water. Another sort of blind shrine keepers teach the people to get heaven with tasting, this prescription day and that day, with tridents and masses of the scalaceli, with forbearing of bodily works and keeping idle holy days, they preach much holiness and God's service to stand in their holy oil, holy cream, holy water, holy ashes, hallowed beds, mumbling of a number of psalms in Latin, keeping of church ales in which with leaping, dancing, and kissing they maintain the profit of their church (to the honor of God as they both say and think). And thus the blind leads the blind, both falling headlong into the lake of eternal burning fire. What natural heart is there which will not lament the misery, yes the damnation most certainly threatened by God's word to all unknowing and negligent bishops..And other spiritually-minded shepherds who do not diligently execute their office and vocation? What honest heart does not bewail the abundance of sin, the long miserable blindness in which this realm has been led and wrapped, through the ingnorance and negligence of such blind guides. But is there any Christian heart which can forbear continuous signing and mourning, remember the multitude, indeed the infinite number of souls (which, without the great mercy of God, passing all his works, are utterly cast away and damned), through the ingnorance and negligence of such blind shepherds? What good civil heart would not I say lament and bewail the great burden with which this your realm (gracious Lord), is overcharged through the great multitude of chantrey priests, soul priests, canons, residents in cathedral churches, prebendaries, monk pensions, morrow mass priests, unlearned curates, priests of guilds and of fraternities or brotherhoods, riding chaplains, etc..and such idle parsons, who are well noted and also what fruit springs from them differently valued, considered, and pondered, will appear manifestly to all reasonable and godly wits that they bring no manner of commodity, profit or utility, spiritual or temporal, to this your public wealth. No, no, they are not only a commodity nor profit to the common wealth, but rather much hindrance. And truly, not little were they wasters, spoilers, and robbers, and that of the poorest among your loving subjects, who are most craftily, subtly, and unrighteously deprived of your charitable succor and alms by many simple, unlearned innocents, through a vain hope and false confidence that their souls shall be relieved and released of their pains and torments due for their sins when they have departed this world, by the long prayers of priests. And (the more it is to be lamented), not little number of your subjects through such..Ungodly trust and confidence in masses and dirges to be sung and celebrated for them when they are dead, encourages people to live wickedly towards God and unfruitfully towards the world, little remembering and esteeming their vocation and calling where God has appointed them to walk, and much less the extreme necessity of their Christian brethren. This vain hope in the long prayers of priests (gracious Lord) is a great occasion of much poverty among the poor and needy of this your realm. For the speedy remedy of this poverty among your loving subjects, and the utter suppression of such vain hope in the prayers of priests being made for your subjects when they are dead, which is the great cause of this miserable poverty, it may please your majesty, of your accustomed goodness, to call to your gracious remembrance that all the people of this your region are subject to your gracious power, rule, and dominion as unto their supreme head..Govern now diligently, appointed by God to govern only those who dwell naturally under you, but when it pleases God to take their souls out of this miserable world, then your grace is discharged from all governance, care and charge over them. Those who, after their death, do not belong to your grace or are not of your kingdom, but only of the kingdom of God, under His governance, provision and rule. Neither your grace nor any other earthly prince may lawfully usurp or take any rule, provision, care or governance over the souls entered thereunto. Since your grace have no authority nor power over the souls departed, you are not only discharged from governing, providing for them being dead, but much rather from providing that they may not be deceived under the color of long prayer, but that they may be taught sincerely God's word while they live under your jurisdiction, so that they may believe constantly and live godly..Christ's promises shall not prevail against them. They shall have no need of such strange support and help from men, nothing appointed or taught by God's word to be profitable or necessary for their souls after death. Therefore, I trust not that when your majesty next intercedes for the reform of the enormities and abuses which have no strength nor effectiveness of God's word, which is the very true foundation of all the Christian religion and help for souls, you will also think and earnestly pray to God that your majesty will provide and make ordinances, that all such lands and possessions where many idle hypocrites and deceivers have lived ungodly and unprofitably may henceforth be partly converted to the support and maintenance of common schools, where errors crept up through ignorance may be corrected..through knowledge repressed, and godly learning and knowledge more plentifully planted and administered, partly that your poor loving subjects may be more mercifully relieved and succored, while they live under your subject charge and governance. This godly distribution (most prudent sovereign) of the lands and possessions ordered and appointed for the comfort, succor, and help of your poor loving and living, suffer the same possessions to be unwisely cast away and consumed under such false color and pretense to relieve souls departed, of whom your majesty has neither cure nor charge, nor can assure to them by God's word through such long prayers of priests release of pains after their death, or any other aid, comfort, or succor. For without any doubt (gracious Lord), if such hired prayers had been godly and necessary for the souls departed, Christ or his apostles would have taught it, or at the least prayed for it..practised it, and not so manifestly repudiated and threatened it, saying, \"Marc. xii: Beware of those who dedicate widows' houses under the guise of long prayers, their judgment will be much longer. In the New Testament, there is no mention made of any such office nor instituted nor appointed to pray for the dead. And yet I think all men will confess that the truth of God's word was most sincerely set forth and preached in the time of Christ and of his Apostles, in whose time such crafty learning was not publicly published nor taught by them, nor was there such a thing long after. But then men established and grounded their religion and hope of health upon God's word, which teaches us that whoever believes is saved and has no need for long priestly prayers, and whoever does not believe, shall be condemned. Between these extreme contrasts, there is no middle ground, as Augustine says in his book entitled Hypognosticon, fol. ix. Therefore I exhort you.\n\nNote here. Augustine in his book entitled Hypognosticon, fol. ix..all of them who contradict all holy scriptures trust to the third place and have release of penances there through the song prayers of priests, who would give over such feigned fancy of men, subtly imagined only through insatiable covetousness of ambitious priests to get money, therewith to maintain their ungodly lusts, and to live idly and delicately, and to trust rather to the sure and infallible truth of God's word, which without doubt is to repent and believe, and utterly to forsake all sin, and then constantly to trust in God's promise of mercy. Here manifestly appears the sovereign Lord, in what miserable blindness the most part of this your realm have long been led, yes, and almost drowned through the long custom used therein. Who is it that cannot lament (I say) this deplorable and miserable sort of blind shepherds? Are they not bought with the same price wherewith we were bought to be members of one body whereof Christ is head? If we be not..members certainly cannot but cast and feel not only their evil, but also the pitiful estate of all others cast away through the Lord. I trust the punishment is painful. However, for lack of hearing your word. It is now time, Lord, to show your accustomed goodness and mercy, for which we daily and heartily pray, saying: \"Through the tender mercy of God, wherewith he has dealt with us, Luke. I give light to us, which shines in darkness and in the shadow of death, to guide our feet.\"\n\nIt is dangerous to admit one as a spiritual pastor whose profession and study have been in decrees and popish laws throughout his youth. Such a study for the most part engenders a popish heart. If such a person is admitted as a pastor, he will not only bring about other evils of which your grace and your honorable council have taken great pains and trouble.\n\nNow, I trust that all men who read this little book will perceive thereby what.Inconvenience and damable evil enforce the unwelcome presentation and admission of the unlearned in God's word, and carnal priests to spiritual offices. Although such patrons have little zeal and love for the common and public wealth, yet for the singular and carnal love which they bear to their clerks (whom they addict and bind surely to eternal damnation, if they grant them such spiritual offices, which they neither can nor will execute and perform, or for the tender zeal and love which they have for the souls so dearly bought with Christ's blood, they will with all carefulness prove clerks that they are not only well learned in God's word but have also taken great pains in preaching the faith, and that they have also:\n\ni. Ti. Much more than evident and sure proof\nof Pastors (whose office is so necessary) should be had and made before they are admitted to their spiritual office and charge. And although the election of the bishopship\n\n(Note: The text appears to be written in Early Modern English. No significant OCR errors were detected.).and of other spiritual pastors in every painting be had and done accordingly as I have before written, yet (most dread sovereign Lord) I see two foul deformities and great lamentable miseries annexed to the vocation and office of bishops, which not reformed will poison and utterly corrupt the godly vocation and election of the same. The one infection and pestilent poison is the great lordships and dominions with the yearly provisions of the same. Which has so fascinated them in proud countenances and worldly behavior, that now they are most like to the heathen princes and most unlike unto Christ, although they would be esteemed by all men to be his true succors, yet poor Christ says, \"Foxes have holes, birds of the air have nests, but the Son of man has not where to lay his head.\" But our bishops have built gorgeous and sumptuous houses, manors, and castles pleasantly set about with well-replenished parches..wyth deare,\n warrens \nHowe this Lordely and worldely Bysshop lyke estate agreeth wyth Christes wordes, I thin\u2223ke a man can not reasonablye conyecture or ymagen by theyr countenaunce and lyuynge, that they be Christes trewe disciples. The o\u2223ther myschefe and euell is that they haue to ma\u00a6ny worldly c hynderance and lett to my lorde Byshop that he can not applye hym to exercyse his owne offyce.Mat. v For no man can serue two masters sayeth Christ. The Apostles thought it not iuste and equall to prouide for the necessary lyuinge of the poore / lea\u00a6uinge Godds worde vntawght.Act. vi. But my lorde Byshoppe doinge these things no\u2223thing perteyninge to his office / thincketh that he hathe exactely done his offyce. From these greate maners commeth ye\u2223rely greate rentes pleasures & profettes / which althowghe they be the good crea\u2223tures of God / yet thabundaunce of them (beinge where they be more impedyment than helpe) be a greate occasyon of corrup\u2223cion in the vser of them. And peraduentu\u2223re they wolde allure and.Intise a bishop's heart to trust in him and corrupt him, as the scripture says. Blessed is the rich man who is found without blemish and has not gone after gold nor hoped in money and treasures. And where is such a one, and we shall commend him and call him blessed, for great things he does among his people. And if my lord Bishop should give the superfluous abundance of his goods to the poor (whose goods belong to them), as the Prophet Isaiah says, \"Isa. iii.\"\n\nThen my lord Bishop would lack nothing to furnish his lordly countenance, and so my lord Bishop would lose his lordly honor and praise of the world. Wherefore, as these superfluous possessions are annexed to the estates of bishops by man's vain fantasy and not by God's word, so my lord Bishop will keep them to make himself more friends. Remembering that riches make many friends, but the poor is forsaken by his neighbor, or devise the expense of them contrary to God's word, or use them to secure friends in the court..About the king to obtain more promotions and benefices, or in curious building, sumptuous and delightful fare, well-appointed servants, trimmed horses to ride pompously, like a lord. Although there was no authority to prove this, yet the lordly conduct and fashion of bishops, indeed their common exercise and practice, clearly proved and testified this openly before the face of all men, who know the lordliness of bishops. As the Prophet Isaiah says, Isaiah iii. The changing of their countenance betrays them, indeed they declare their own sins themselves as sodomites and do not hide them. Do not these things agree falsely with the saying of their predecessor Paul the Apostle, who says, \"I Timothy vi. We have food and clothing; we shall be content.\" Is not this lordly honor directly against Christ's words, which say, \"Jude xxii. The kings of the nations reign over them, and they who have authority over them are called gracious lords. But you, my brethren.\".Not be so. Peter spoke to his true successors, saying, \"Feed Christ's flock as much as lies in you, taking oversight of them not as compelled thereto, but willingly, after a godly sort, nor for the desire of filthy lucre, but of a good mind, not as though you were lords over the parishes, but that you be an example to the flock, and that with good will. But our lordly bishops' estate and proud counsel of living (as it is now used) is contrary to God's word, as it appears by these words. But you shall not be so. And also by these sayings, \"Not as though you were lords over the parishes.\" Matthew 12. And Christ says, \"He that is not with me is against me.\" Therefore, as long as they reign lordlessly in the clergy contrary to God's word, so long are they against God. And so long as they are against God, they are not sent from God, and then can they not preach truly and sincerely his word. For how can they preach except they be in agreement with him?.Paul says in Romans 10: Christ was sent to preach, as it appears in Mark 1:3-4 and Luke 3:16, and Ezra 61. And Christ tells all his true disciples, \"As my Father sent me, so I send you\" (John 20:21). He also commands all his apostles and their successors to preach the gospel to the whole world and not unworthily to reign in the clergy. Paul teaches that a man should regard us as ministers of Christ and stewards of God's mysteries (1 Corinthians 4:1). To preach the gospel, therefore (most gracious and prudent Lord), is the true vocation and office of all godly bishops, parsons, vicars, and other shepherds, and not to be ensnared by princes, nor to judge matters of contention, testamentary causes, divorces, slander, and such other things. Your grace has sufficient learning and wisdom, and good conscience, to hear and judge such causes and variations..Remytting: Bishops should carry out their office and vocation appointed by God, not by man. And therefore they should not exercise any other office than what God has appointed to them. Matthew 6:24 No man can serve two masters. And if bishops and other pastors would diligently execute their vocation and office, few of these contentious matters would be hard or judged in us. Since the scriptures command so earnestly every man to walk as he is called. Many Christian men wonder greatly why bishops desire and procure so eagerly to exercise the office belonging to another vocation and to leave their vocation and office (appointed by God to be exercised) not executed or performed. Jeremiah ix. Verily because they love the glory of men more than the glory of God. And indeed even as Caiaphas and Annas, being bishops and exercising the office of secular and temporal judges, judged Christ to be crucified, so our bishops, as long as they\n\nCleaned Text: Bishops should carry out their God-appointed office and vocation, not those appointed by man. Doing so would reduce contentious matters. The scriptures urge every man to follow his calling. Many Christians question why bishops eagerly seek to exercise offices outside their calling and neglect their own. They prioritize human glory over God's. Like Caiaphas and Annas, who were bishops and judged Christ to be crucified, our bishops continue to do so..contrary to their calling, temporal judges exercise the office of persecuting Christ and his members for so long. Shall they continue to suppress his word and not preach it? Do they not have sufficient business in their own office? If they looked carefully, do they not see detestable sin reigning throughout this realm? Is there not such excess and costliness of apparel due to diversity and the chase of fashions that a respectable man's lands, which in times past were able to maintain and support twenty or thirty tall servants, a good household for the relief and strength of many poor and needy, and the same now is not sufficient and unable to maintain the heir of the same lands, his wife, her gentlewoman or maid, two yeomen, and one lackey? The principal cause of this is their costly apparel and especially their numerous and diverse changes of fashion which the man, and especially\n\n(Note: The text appears to be in Early Modern English. No major OCR errors were detected, but there are some minor errors in spelling and punctuation that have been corrected to improve readability.).The woman had to wear it on both head and body. Sometimes a cap, sometimes a hood, now the French fashion, now the Spanish fashion, then the Italian fashion, and then the millinery fashion, so that there is no end to the consumption of substance, all in vain and merely to please the proud folly of men and women's fancies. From this stems great mystery and need. The fathers, consuming their goods in vain, pride, and wanton lusts (summoned by your grace to serve your majesty for the defense of this your realm), have not been able to perform their duties, thereby being compelled to sell their lands or burden their friends or else endanger themselves in debt. From this arises the fact that the father is compelled to declare his will to be executed upon his lands after his death (when he cannot occupy them himself) for the advancement and help of his children and the payment of his debts, whom easily he might have advanced, helped, and discharged in his life if such had been the case..roytous expenses had been avoided. II Sam. iiij. The Prophet Osee says, \"There is no truth, no mercy, no knowledge of God in the earth: cursing, lying, murder-theft, adultery have broken in, and yet do shepherds hold their peace. What communion, drunkenness, detestable swearing by all parts of Christ's body (and yet calling them in scorn hunting others), extortion, pride, covetousness, and such other detestable vices reign in this your realm, against which our bishops and other pastors should continually cry out, as the Prophet says. Isa. v. Cry out now as loud as thou canst, leave not, lift up thy voice like a trumpet, and show my people their offenses and the house of Jacob their sins. But alas, they have become both blind and dumb, as the Prophet says. Isa. lxvi. His watchmen are all blind, they have all together no understanding, they are all dome dogs not able to bark, they are sleepy, foolish, and lie..\"snorting, they are shameless dogs that are never satisfied. Shepherds likewise have no understanding; each man goes his own way, following his own covetousness with all his power. What is the reason they do not perform their duty? Is it because they cannot, or because they have so many worldly concerns that they will not apply themselves to it? Or is it fear that prevents them from speaking the truth, lest they displease men. Paul reproved such people, saying, \"If I were to please men, I would not be Christ's servant.\" Galatians 1:10 Psalm 119:\n\nThe prophet also says, \"God breaks the bones of those who study to please men, they are confounded, because the Lord despises them.\" Notwithstanding, our bishops love their great dominions by which they maintain their lordly honor so well that they will not displease men with preaching the truth, lest they should then lose their great possessions and consequently their lordly glory.\".But surely as longe as they possesse theyr greate domynions / so longe they wyll contynewe and maynteyne their pry\u2223de. And so longe as they contynewe in pryde / so longe they shall not receyue the holy ghoste / whiche shall teach-them to speake the treuthe. For vpon whom shall my sprete reaste (sayeth the\n Prophete Esaye) but vpon the meake and lowely / and vpon hym which fea\u2223rethe my sayengs.Esa. vi. Also the Prophete sayeth. God resysteth the prowde / and vnto the meake and lowely he geuethe his grace. Wherfore so longe as the byshops contynewe in this worldely we althe and honowre / so longe will they neuer do their dewtye and offyce / but rather persecute the worde of God whi\u00a6che declarethe and shewethe what is their offyce and their dewtye. And so longe as they do not exercyse their of\u2223fyce and vocatyon / but doo persecute the worde and suche as syncerely preache the same / so longe shall synne increase. For if the eye be wicked / all the body shalbe full of darcknes. For euen as at suche tyme when the.Bishop of Rome was first endowed with great possessions. A voice was heard, saying, \"Now venom and poison is cast and shed forth into the church of God. In like manner, no doubt most godly governors, similar voices and sayings may be verified in and upon all the church of England, since your Bishops were endowed with so great possessions and lordly dominions. So long as great lordly dominions, worldly honors, and wealth are annexed and knitted to the vocation and offices of Bishops and other Pastors, these schemes and inconveniences shall ever ensue and follow. First, the most proud and ambitious, the most covetous and wicked, who can obtain the benefice by money, friendship, or flattery, will labor with all study and policy to get the benefit, only for worldly honor and not for the zeal and love which he should have to instruct and teach the people committed to his care and charge. And for the profit which belongs and should be theirs, they will neglect it and squander it on their own pleasures and desires.\".\"They will feign humility and contempt for all worldly profits and pleasures so cunningly and subtly that it will be very hard for Your Majesty or any other authority to grant them benefits. And once they have obtained the benefit, every Christian man will clearly perceive that he did not enter through the door: that is, not for zeal and love to perform the office, but for the lucrative and honorable rewards annexed to it. And certainly whoever ascends and enters in by another way cannot be anything but a thief, by day and by night, whose study and labor must be to steal, kill, and destroy. As Christ says (whose words must always be true), 'The thief comes not but to steal, to kill, and to destroy.' John 10. Therefore, as long as much worldly profit and honor belong to the benefit, so long will he who lacks and is in want forfeit.\".of learning cannot do the office, and the most covetous and proud will labor to have the office, so that the people committed to his care shall not only be unwatched and unlearned in God's word but also those who can preach and teach God's word and love it, by such a worldly wolf, will be extremely persecuted and tortured. For he cannot but steal, kill, and destroy, and utterly abhor and hate the godly, as Christ says. If you were of the world, the world would love its own. But because you are not of the world, but I have chosen you from the world, therefore the world hates you. A man will much rather gather grapes on thorns and figs on brambles than these greedy ones to have any Christian religion: otherwise, preached or stabilized. Therefore (most revered Prince), considering that their great possessions, riches, worldly offices, cures, and busyness are the impediment and let..that they do not perform their vocation and office, which is so godly profitable and necessary for this your common wealth, you being our sovereign lord and king (whom God has called to govern this your realm and to redress the enormities and abuses of the same), by justice and equity are bound to take away from bishops and other spiritual shepherds such superfluous possessions and riches and other secular cures and worldly offices, which are the cause of much sin in them, and no less occasion whereby they are hindered from executing their office, to the great loss and hindrance of many faith, virtue, and goodness, which might be administered to your subjects, through the true preaching of God's word. And that done, then carefully to take charge that none be admitted to be Pastors, but such as can preach and have preached sincerely God's word. And all such as will not, to remove them from their cures. This godly order observed in the election..Of spiritual pastors, and the pesky poison moved and taken away from their vocation, faith shall increase, and sin shall decrease. True obedience shall be observed with all humility to your majesty and to the higher powers appointed by your grace. Civil quietness and peace shall be stabilized. God shall be feared, honored, and loved, which is the effect of all Christian living.\n\nO Lord, save our most sovereign lord King Henry the eighth, and grant that he may once truly feel and perceive what miserable calamity, sorrow, and wretchedness we suffer now in these days, broad in the country, by these unlearned, popish, and most cruel tyrants, even the very enemies of Christ's cross. Their pain shall be without end when we shall live in joy evermore. Grant yet again, I say, good Lord and most merciful father, through your son Jesus Christ, that when his grace shall know and perceive (by your gift and goodness) their most detestable ways..my supplication to you, that he will earnestly go about making a reconciliation among them, and to the penitent and contrite in heart, he will show his accustomed goodness, and to the others his jurisdiction, according to St. Paul's doctrine and his grace's laws.\nAnd most humbly and humbly I beseech your grace (according to your accustomed goodness), to take this my rude petition to the best, as a fruit of my obedience, where I have not disguised, but have opened fully unto your grace the ground and very bottom of my heart, not of any grudge, evil will or malice that I bear to any spiritual shepherd (God I take to record), but only for the glory of God, the honor of your grace, and the welfare and profit of your most natural and loving subjects.\nFINIS.\n[Printed in the year of our Lord, M.D.XLIV, in the month of December.]", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "FORASMuch as of late in outward parties beyond the sea, in Flanders and France, the price of money and gold, both foreign and the gold of this realm, has been enhanced in its valuation, His Majesty has caused a new piece of gold to be made. This gold, which His Majesty will call the Sovereign, will be current for 20 shillings of the lawful money of this realm.\n\nITEM A half Sovereign, which His Majesty will make current for 10 shillings.\nITEM His Majesty will that the Royal of gold, being weighed, shall from henceforth be of the value of 12 shillings.\nITEM The Angel, being weighed, shall be current for 8 shillings.\nITEM A half Angel for 4 shillings..The quarter angel, newly made, is also to be used. The king has likewise caused new pieces of silver to be made, which will be valid currency within his grace's realm, according to the following rates: a piece called a Testurne, worth 12d; a great one with a full face, worth 4d; and a half great one of the same stamp, worth 2d. The king is further pleased to grant anyone who brings gold, coined or uncoined, of the specified fineness, to the Mint in the Tower of London, 48s for the gold and 3s for the silver of the same fineness. If the gold or silver brought there is not of the just finesse specified, the bringers will be allowed according to the quality of the same..The king's majesty strictly charges and commands that from henceforth all manner of groats, half groats, pence, half pence, and other coins of this currency having a course and currently circulating within his said realm, not clipped nor fully broken, although they may be much cracked, be taken and paid throughout his said realm without any manner of refusal or denial..His majesty directly charges and explicitly commands all mayors, justices of peace, sheriffs, bailiffs, constables, and other faithful officers and subjects: if any person or persons, of what estate degree or condition they be, refuse or deny taking or receiving the aforementioned monies of gold, being weighed, or any money of silver currently in this realm, for merchandise, victuals, change or rechange, or any other cause whatsoever: to take and arrest the same person or persons making such refusal or denial, and to put him or them in ward and prison, to remain there, and further to be punished at the king's pleasure.\n\nProvided always that all such sums of money due to the king's majesty or to any other person before the first day of this present month of May shall be paid after the seventh day of the angel, and so ratably, anything in this present proclamation to the contrary notwithstanding..\nGOD SAVE THE KYNG.\nTho. Berth. regius impressor excudebat, \nCVM priuilegio ad imprimendu\u0304 solu\u0304,", "creation_year": 1544, "creation_year_earliest": 1544, "creation_year_latest": 1544, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]