[
{"content": "Here begins a little book named The Scholehouse of Women: in which every man may read a goodly praise of the conditions of women.\n\nAD 1540.\n\nThe proverb old, he who denies\nIs my conceit, does greatly err\nBoth wit and discretion in him apply\nThat thing of truth, would debar\nBut folks presume so far\nWhereby the truth is often blamed\nYet in no way, truth may be shamed\n\nA fool of late, composed a book\nAnd all in praise, of the feminine\nHe who takes labor, let him overlook\nShall prove, all is but flattery\nPehan he calls it, it may well be\nThe Pecock is proudest, of his fair tail\nAnd so are all women of their apparel\n\nTherefore, as now in this treatise\nWhatsoever is said, in rude sentence\nVirtue to increase, and to lay vice\nIn chief occasion, of my pretense\nAnd where that truth is no offense\nHe who therefore blames me\nI say he judges, wrongfully\n\nParce vos women, take displeasure\nBecause I rub them, on the gall\nTo them that good fortune may be granted..It shall not be material\nThe other sort, no force at all\nSpeak what they will, or bend the brew\nThey themselves shall prove, my saying true\nEach other man, in general\nAnd namely those, who are married\nGive evident, testimonial\nAftermyng the same, if I would lie\nAnd thus report, that women\nAre evil to please, and worse to trust\nCrabbed and combrous, when they themselves lust\nHave tongue at large, voice loud & shrill\nOf words wonderful, passing store\nStout stomach, with froward will\nAnd namely, when you touch the sore\nWith one bare word, or little more\nThey flush and flame, as hot as fire\nAnd swell as a toad, for fierce ire\nAnd where they here, one word you shouldeth.\nLittle against, their lewd behavior\nAnd twice so much else, which that redoubth\nTo their high praise, you may be sure\nSo light of ear, they are and sour\nThat of the better, they never record\nThe worse rehearse they, word by word\n\nIt were much hurt, to discry\nThe properties all, of the feminine kind.A man may conjecture and say, as experience shows, that very few can find but those who can, however the matter stands. Bear fire and water, both in one hand, they have, weak and feeble. They use excuses, as though they were incapable and unable, spotted in any way, and with others, they shall be forgiven, on such a ground as if all things were whole and sound. And be it in earnest or in jest, to them it is one thing. Nought else, they after gape, but evermore in coming, to let a man of his speaking. Reason will not attend them, but they tell their own tale to the end. And most commonly, this vice is appropriate to them all. For let a man reply in reasons, of small matters, these women are so sensual That by their reason, not worth a straw Yet will the woman have the last word. There may no reason, theirs be barred, nor any example, convert them. They steadfastly cling to being at war..And with evil savers, to be outwardly\nMalice is so rooted in their heart\nThat seldom a man, among them here\nOne good word, in a whole long year\nAlbeit the number, of them are great\nYet their folly, far exceeds\nFor all is fish, that comes to the net\nIn case that they, of their\nBrooch, ring, cloth, or thread\nHave shame none, to tear and snatch\nAll is their own, that they may catch\nWhatsoever, they fingered ones\nOf wedded man, or single plain\nHe may as soon, eat the adamant stones\nAs the same, from them to retain\nMuch they ask, and nothing give again\nAs wholesome for a man, is a woman's corpse\nAs a shoulder of mutton, for a sick horse\nAnd yet we may not, long miss them\nFor many various, commodities.\nSo tricky way, they have no kiss\nWith mouth, and rolling eyes\nTongue to tongue, disclose these\nOne and other, commonly\nHave in such a case, like property\nIf God himself, would keep company\nBut that would, bring him upon..Waking, or other ways asleep,\nDisplease them once, and then they weep,\nThrough this means, love does the cure,\nYoung fools to keep in long endure,\nAnd while the wooing time lasts.\nI mean with them, maidens be,\nLoth to displease, love sure and fast,\nAre what you will, and may it speed,\nFew or none, for the most part,\nGently entreat them, deny you can,\nWith her tables, to enter your man,\nThat done they say, that you did make.\nPromise to them, by good assurance,\nThem to marry, and to wives take,\nElse had you not, such dalliance,\nAnd all is for fear, of good utterance,\nIn case the belly, does not swell,\nThey hold them pleased, and all is well,\nYet must you be, at further danger,\nIf you end, to use them oft,\nKeep them both at rack, and mangle,\nArray them well, and lay them soft,\nYet shall another man, come aloft,\nHave you one turned, your eye and back,\nAnother she will have, to smile and smack,\n\u261e Perhaps the belly, may rise with all.\nThen they will swear, and stare apace..That it is thine, when it falls\nBe it mine, be it porne or base,\nLook, they say, on thine own face,\nBehold well, both nose and eye,\nNature itself, the father will try,\nAnd either there is, a singular grace\nGiven unto the babe, forthwith,\nOr sure it is, a marvelous face\nThat God hath given, unto the man,\nFor were they not Rx, they must each one\nLook straight, or else a shore,\nBe like the father, least and more,\nAnd when they are one, wax small,\nAnd able to ride, or else to go\nUnto like act, again they fall,\nAs if they felt no wo,\nIf thou renouncest kindness to her,\nThou must send her to some strange place,\nAs good a maid, as she before was,\nThen if there comes, a new lover,\nAnd appoints them, whether to come,\nThey are ready, unto the mew,\nAnd to be close, from wind and sun,\nWith little labor, they are soon won,\nNot one I warrant thee, among twenty,\nBut she will be as ready,\nWe them one, and then a dew,\nFarewell all trust, and housewife..Keep your chambers and yourselves clean for staying, and in your bed, lie all day once or twice every week. Fean yourself, to be sick. Send for this and send for that, little or nothing, may it please them. Come in good gossip, and keep me company. I trust it shall, do me great ease. Complain of many, a various disease. A gossip's cup, between, or twice. Then must she have, maids two or three That may then bring gossip together Bring them to labor, to squeeze the eyes They themselves will neither wash nor wring Bake nor brew, nor other thing Sit by the fire, let the maids trot Brew of the best, in a halfpenny pot Play who will, the man must labor And bring to the house, all that he may The wife again, does nothing but glow And holds him up, with you and nay But of her cup / he shall not taste Other she says, it is yours In other words, there is nothing else. And when these gossips are once assembled Of every tale, and new tidings..They babble fast, and nothing forget\nThey put (I warrant) between riding\nThis learning the younger, of the elders guiding\nDay by day, keeping such schools\nThe simple men, they make fools of themselves\nThemselves always, do make good cheer\nWith one or other, they never rest\nOur John shall pay, that is not here\nHow say you, goose, is it not best\nI beseech his heart / now is he blessed\nHe bet me, goose, I may tell you\nThat yet I am, both black and blue\nThus it shall out / what it will be\nGood or bad, all is one thing\nWhatever comes, to memory shall not be lost,\nFor the telling.\nGod knows they make, many a lying\nIt does their stomach / greatly ease\nTo learn what may / their husbands displease.\nThe young complains to the old\nSomething to ease, their hearts therewith\nThe elder says / good goose, behold\nTo show your mind, holy to me\nFear it not, you know pardoned\nThat I have been, both old and young\nBoth close and sure / of tail and tongue.\nThen says the younger, I may tell you.I am so matched, no woman is\nOf all this night, till the cock crew\nHe would not once, turn me to kiss\nEvery night, he rises to piss\nAnd when he comes again unwarm\nDoes turn his arms into my flesh\nLaps himself round, all about\nAnd thrusts me out of my place\nLeaves me scarcely, one rag or clout\nTo cover and cast, over my face\nFull little manner, gossamer he has\nThe most unkindest, man have I\nThat ever woman laid by\nAnd be the day, never so long\nHe does nothing, but chide and brawl\nYe ye gossamer, the more is my wrong\nHore and herlot, he bids me scrape and scour\nAnd for my living, labor and sweet\nFor as of him, no penny I get\n\nI was accursed, or else stark mad\nAnd when I married, with him unwise\nI might tell you, I might have had\nAnother manner of man, than he is\nIf I had followed, my friends' advice\nI should have had, a many\nA man of land, a gentleman.\"Would God he had been blind and lame that day and hour, he first wronged me. I would not be a gossip, these children three. I would not tarry, you may be sure. Longer with him, day nor hour. Then says the elder, do as I do. Be sharp and quick, with him again. If he chides, chide you also. And for one word, give him two. Keep him short, and have disdain. He should use you, after such rate. Bid him be still, with one evil date. Cherish yourself, all that you may. And draw unto, good company. Cast not yourself, gossip away. Because he plays, the cur with the. And by your will, keep him hungry. And bid him go, when he would game. Unto his customers, God give him shame. Be ever with him, at yea and naye. And by your will, begin the war. If he would strike, then may you say. Go to hardily, if thou so dare. I beseech thee, spare thy heart, if that thou spare. All the world, shall wonder on thee. How thou dost avenge, thy tenure of me.\".Or from thy gilt yards, thou couldst not rise\nOf all this day, ye sat so fast\nAnd now God, give the shame at last\nComest home, drunk, with a mischief\nAnd wouldst be avenged, upon thy wife\nBetter, I say, to hold thy hand\nAnd moreover, for thine honesty\nI had rather thy neck, where it is bound\nThan I would take it, long of thee\nTrust me, I will find remedy\nStrike and thou dare, I make God witness\nI will acquit it, I well know how\nIn case there be, no remedy\nBut that ye must have strokes sad\nTake up the babe, that then is near\nBe it woman, or be it lad\nAnd bid him strike, if he is mad\nStrike hardly, and kill thy son\nAnd hang therefore, when thou hast done\nThus among them, they keep such schools\nThe young to draw, after the old\nMoving ever upon their stoles\nOf every matter, that they would\nBy means whereof, the young grow bold\nSo that within, a month they be\nQuartermaster, or more than he\n\nSome men, truly, there be\nWho live always, in great horror\nAnd say it goes, by destiny.To hang or wed, both have one hour\nAnd whyther it be, I am well sure\nHanging is better, of the two\nSooner done, and shorter pain\nOn pilgrimage, then must they go\nTo Wylesdon, barking, or some halows\nPerhaps be forth, a night or two\nOn foot for wearing, of horse shows\nA journey make, to the stews\nAnd neither kneel, to stones, nor stocks\nBut the offering take, with a quick box\n\nSometimes also, they ask\nTo be with some neighbor, in the midwife's stead\nAnd all to the end, some other knave\nShall dub him her summer bird\nThe truth is so known, it cannot be hidden\nAlthough few men, do him here\nThe cock crows every year\n\nThey have also another case\nIn case the husband is present\nThe child I warrant, shall be cast\nAnd to her lover, with it sent\nThe silly man, means no harm\nRegards little, or nothing this\nHow by the baby, she sends her kisses\n\nAnd for she would, by reckoned true\nThe matter to conceal, more craftily\nHer kinsman calls him, I warrant you.And to please, the husband's eye,\nGod knows the blind man eats many a fly,\nSo does the husband, indeed,\nFather the child, not his own,\nTry them themselves, every day new,\nAnd in their glasses, poor and pry,\nPlat and plant, and their herbs' hue,\nAnd all to make it, for the eye,\nThe finest ware, that they may buy,\nAnd all that ever they may imagine,\nIs to allure, the masculine,\nPaint them round, with many a pin,\nRinged for routing, of pure gold,\nFair without, and foul within,\nAnd of their tails, have slipper hold,\nBy who will, wear will be sold,\nYou need go farther, the fair is here,\nWhen,\nSpare for no cost, but drink of the best.\nAnd also of every, delight eat,\nHot in operation, and light to digest,\nNature to provoke, and set on a heat,\nOysters, mussels, and els what they may yet,\nNow this, now that, and willingly make themselves sick,\nSuch things to receive, as for their physique.\n\nAnd by means of this, Tyreas,\nArbiter chose, the truth to discuss,\nGive judgment plain, in this case..That the woman is: far more lecherous than one might think, Gallus gallinus, four are not enough for one, But four men are not enough for a woman, \u2767 If they were to ask or beg of you, Anon they weep and lower their pace, And say that they cannot have, Themselves to adorn, as other women do, Trust not too much, their mourning face, Recall enough, the story of Samson's two wives, who follow their minds seldom when they suffer, \u261e Although the bird, with his bleeding eye, Disguises sorrow with his sad face, Yet there is no bird, he may come by, Through his devices, that may have grace, By women it follows, in similar cases, They weep or laugh, all is one thing, They deal most craftily, when they are weeping, \u00b6 And yet among those who will endure, And offer service, in town or city, Must needs be ruled, by his wife, Or else in faith, it will not buy, The wife must enable him, to the degree, Able or unable, little she cares, Because she herself, would be honored. \u00b6 Fear not she says, unto her spouse, Man or mouse, which of you are you..Should you, in honesty, refuse\nAnd be like other men, in person and degree\nTake it upon you, do not refuse\nAnd I myself, find your house\nThus, by her counsel\nThe man may not, forsake the office\nBecause the wife would have a tale\nCome raking after, and a bonnet black\nA velvet head, and also be taken\nWith the best, not the worst\nThe man must be ruled: till all be in the dust.\nOf all the diseases, that ever were,\nMarriage is next to the gout\nA salve there is, for every sore\nTo help a man within, or without\nBut of these two, I am in doubt\nNo pain so fierce, hot or cold\nAs is a man, to be called a coward\nAnd never so fearful to fight\nSo stark a coward, yet will he rage\nAnd draw his knife, even straightway\nBe he never so far in age\nCall him once a coward, and his courage\nForcibly will kindle, and make him strike\nWorse than you, named him heretic\nAnd since there is, no salvation therefore\nTo be infected, with the same sore.How ever they may be, they have taken good care of their wives, and elsewhere, he who marries a wife is assured of sorrow all his life. Of Socrates, an example is given of his wives' discord. Once they fell into disagreement and complained to him. He laughed at it and they both attacked him with ill intent. They broke a pot on his head. He remained pleased and content. The pus ran down his cheeks. \"Why is this, I asked,\" he said, and it is true that all men say, \"After thunder comes rain.\" He who has a wife is sure to find many a sour wind at home in his house.\n\nA certain wife once said to me, \"God made us not of earth, nor of stones, but of a thing, much more precious. Scripture says, 'Because the woman should be helpmeet to the man, in word and deed.' Man is made of earth, and woman of man. As of a thing, most principal. This argues well, she then says.\".By judgment just and natural,\nWe should be ever substantial,\nYet you men, with your hollow babble,\nClaim that women are always variable.\nWhich thing, as far as I can see,\nShould be employed, rather from you,\nSince God created man from the earth,\nAnd formed his figures anew,\nNature thus creates, it seems to me,\nMust needs, its first original,\nEither grant, or be unnatural.\nAs you say (I said), help him well,\nEvil to thrive, and worse to fare,\nWho was the cause, that Adam fell,\nHis wife or no?\nOne and other, little you care,\nSo that you may have, that you desire,\nThough done, and the package lies in the mire,\nMade of a bone, you said were we,\nTrue it is, I cannot deny,\nCrooked it was, stiff, and sturdy,\nAnd that would bend, no manner of way,\nOf that condition, all women be,\nEvil to rule, both stiff and sturdy.\nAnd over that, he who wishes to try,\nPlace two bones in a bag,\nOr more as it is, of quantity,\nThat done, hold it somewhat sagge,\nShake it also, that it may wagge..And you shall hear nothing else of these bones, but idle chatter,\nLike women, in field and town.\nWhere many are gathered, a man may hear them, beyond the sound,\nFarther than the eye may see.\nWherever many geese are, there are many turmoils,\nAnd where women are, there are many words.\nAnd so the husband is like to have\nA singular treasure from his wife\nHe needs never ask for an evil word,\nAll the days of his long life.\nHas not that man a prerogative,\nThat may always have from his wife,\nA thing of nothing, and it not ask?\nAnd commonly, where there is no cause,\nSomething imagined is kept in store,\nWhich she may bring home, with speedful spirit,\nLay him before,\nOf little or nothing, they make much more,\nAnd be it true or false they tell,\nAll is soothed, as the gospel says.\nAnd yet the rib, as I suppose,\nThat God did take, out of the man,\nA dog up caught, and away it goes,\nEat it clean, so that as then\nThe work to finish, that God began..Cannot be, as we have said,\nBecause the dog, the rib carried\nA remedy, God found as yet\nFrom the dog, He took a rib\nThe woman He made from it,\nAs to the man, neither kin nor wife,\nNature follows, and plays the jester,\nAnd at her husband, barks and growls\nAs does the cur, for nothing at all\n\nAnother reason, if you mark well,\nDoes cause the woman, in words to yield,\nA certain man, as fortune fell,\nA woman tongueless, wedded to wife,\nWhose scornful countenance, perceiving believed,\nUntil he might know, what men thought long,\nAnd often wished, she had a tongue.\n\nThe devil was ready, and appeared at once,\nAn aspen leaf, he bade the man take,\nAnd in her mouth, should put but one,\nA tongue said the devil, it shall make her,\nUntil he had done, his head ached,\nLeaves he gathered, and took plenty,\nAnd in her mouth, put two or three.\n\nWithin a while, this medicine worked,\nThe man could tarry, no longer time,\nBut woke her, to the end he might,\nThe virtue prove, of the medicine..The first word, she spoke to him\nShe said, thou horse, knave, and thief\nHow dare thou wake me, with mischief\nFrom that day forward, she never ceased\nHer boisterous babble, grieved him sore\nThe devil he met, and him treated\nTo make her tongues, as she was before\nNot so said the devil, I will meddle no more\nI, devil, a woman to speak may constrain\nBut all that in hell be, cannot let it again\nAnd by proof, daily we see\nWhat inclination nature makes\nThe aspen leaf, hanging where it be\nWith little wind, or none it shakes\nA woman's tongue, in like wise takes\nLittle ease, and little rest\nFor if it should, the heart would burst\nLook when the sea, does water want\nNor any wind blows, to mill the walk\nWhen Etna hill, of fire is scant\nThe crown white, and black is chalk\nThen women cease, will of their talk\nIt is like appropriated, all women to babble\nAs dogs to bark, and geese to gaggle\nAnd that more is, all men do say\nThat woman to man, is most comfort\nHowever they mean it, another way..And she is said to be, a man's utter extortion\nAnd over that, by just report,\nThe fairer woman, the more gypped\nThe fairer of face, the broader of heart\nThe less desirable to woo, the sooner won\nThe less talkative, the more obstinate\nNot one so dangerous, as is Dame Dun\nThe fouler she is, the sooner it is done\nSo short of hell, they are all\nAnd if you blow, they must necessarily fall\nBy means whereof, all men report\nAnd say that women cannot be stable\nFor one gone, and another resorts\nAnd offers them, something servable\nOur family is fettered, unto the saddle\nRide who will, shod is our mare\nAnd thus they exchange, beware for beware\n\nIf you would not have it so\nBut rather to find every thing well\nI counsel you before you go\nOut of town, to crouch and kneel\nAnd offer a candle, to the devil\nParce her will, be so lewd\nHe would forgive it, all besmirched\n\nExample thereof, and that was this.\nA certain man, from home should ride.Whichever fearing his wife, would do harm\nTo an image of Satan, on a wall side\nWas observed and said, sir Satan, now I charge thee,\nMy wife in my absence, thou do oversee.\nHowe he had let, that should have been done\nAnd from her backward, draw one or two\nThe most dangerous cure, that ever he had\nWas to keep good, that would have been bad\nAnother thing as principals\nBe not with her, in Iliasoye\nWhat misadventure, so ever befall\nForbid her no man's company\nNor yet rebuke her / singulerly\nIn case thou do, though thou hadst sworn\nA blast shalt thou blow, in Nynerus' horn\nFor as we see, by experience\nEvery day before our eyes\nAnd by report of men of credence\nFor the most part / the feminine\nBy their innate, destiny\nFirst and foremost, when they be chided\nWill that thing do, they are forbidden.\nAnd over that, thy wife present\nI counsel thee, be wise and wary..Thou art praised, no man's instrument is better than thine own, bearing ware. If thou dost bear it, she will not spare. Were he never so natural a fool, till she has tried the self-same tool. So frail they are, of disposition, so crooked, so crabbed, with that ill will. So lewd, so shrewd, light of condition. It were surely impossible to let them, of their own will, and but a man were as good, throwing stones at the wind. Say what you will, they will do as they please. The proof thereof, in a certain fable. I, a man, having good trust in my wife, found her agreeable. Thought to attempt, if she had been reformable. He took the pot and put it over the fire. And set it above, upon the ashes. She answered him, I hold the madman, and I more fool, by St. Martin. The dinner is ready, as thou bade me. And it is time that thou shouldst dine. And thou wilt not, I will go to mine. I bid thee the pot. A ha, she said, I think thou art mad. Up she goes, for fear at last. No question moved, where it should stand..Upon his head she poured the potage,\nAnd held the pot in hand towards him,\nAnd cursed and swore, he might trust her,\nShe would with the potage do as she pleased,\nNo remedy, to those discontent.\n\nTo reason or law she made no heed,\nFor a woman's purpose was her bent,\nNothing prevailed, to withdraw or keep them under awe,\nGive them counsel, the best you can,\nThey will follow their own will, now and then,\n\nLook for discretion, few were womanly,\nAnd to the wise, few were profitable,\nNot three I dare say, among thirty,\nWho were discreet and reasonable,\nAnd yet always, they babbled of every matter,\nMaking it nonsensical,\nAnd in conclusion, they were wonderfully peevish,\n\nAs holy as saints, in church they were,\nAnd in the street, as angels they appeared,\nAt home, for all their hypocrisy,\nA deceitful life they led all the year,\nWhen Lent comes, then to the friar,\nThe friar lifts up, for a pair of pence,\nWillingly dispenses with them,\n\nAnd that's more, I dare avow,\nIf your wife takes displeasure,.Be it right or wrong, yet thou must needs, for thy wife's sake,\nFight and quarrel, and crack high words,\nAs if thou wouldst not let, to kill and slay.\nIn case thou take the matter lightly,\nAs a man of peace, love and concord,\nThen wilt thou weep, anon forthright,\nAnd give the many an evil word,\nAnd bid the girdle, to the thy sword,\nAnd say, if I had married a man,\nThis thing should not, be long undone.\n[Record, the wicked Isabella.]\nWhich would have stayed / good Helena.\n[Record also of the gospel,]\nThe wife of Philip / Herodias,\nWhich through her daughter, brought to pass,\nThat Herod granted, or that they knew,\nTo give her the head / of John the Baptist.\nThus were they themselves, may little do,\nAs in regard of corporal might,\nOf cruelty they rest not so,\nBut stir their husbands, for to fight.\nThe proverb old, agrees right,\nWomen and dogs, cause much strife,\nAnd most occasions, to be mischief.\nIn case that thou, so foolish be,\nFor thy wife's words, to make a brawl..If it happens that she sees it,\nShe pays little heed to what may befall,\nThe first thing she runs to, and holds still,\nWhile another may kill, or so it seems.\nAnd if it chances, any unkind word\nEscapes your mouth, thereby causing discord,\nTrust me well, in case that she,\nBy some means, can master the situation.\nFor the most part, all women are,\nWithout pity, weak and feeble though they be,\nImpotent in body, yet daily you may see,\nComberous and malevolent, harmless creatures, none with evil intent.\nThe upper hand, if they once get it,\nCan do no more harm than a mouse.\nWho was so busy as the maiden?\nWith crooked language, Peter opposed her,\nOnce, twice, or thrice, to him she spoke,\nAnd thou fellow, art one of those,\nThe truth she said, your language reveals,\nPeter was abashed, swore and denied,\nAnd all because of the lewd maiden.\nSome men there are, who say,\nWhether she is single or married..To much she covets, of chamber play,\nAs did Byblis, the thing forbidden,\nPresume to be, in her mother's stead,\nMyrrha also, inordinately,\nWith her own father, found means to lie,\nThe daughters twain, of Loth the sage,\nHaving like nature, in their tail,\nCould not refrain, their willful rage,\nTo satisfy, with evil hail,\nTheir father feasted, with costly victuals,\nMade him drunk, and so at last,\nMingled with him, he sleeping fast,\n\u2767 Examples thereof, diverse there be,\nTo approve my saying, straight as a line,\nAs first of these, abominable Pasiphae,\nAnd then the insatiable, Mysalyne,\nPyrra, Fabulla, and fair Helene,\nWith other thousands, many more,\nWhich all to recite, would never be done,\n\u2767 I pray you, why was Adam banished?\nBecause he only, did transgress,\nEve tempted him first, with consent,\nTo eat of the apple, she did dress,\nSo all came, from her willfulness.\nAnd since that woman, that office began,\nShe is more to blame than is he.\n\u2767 The wife of Loth, willing also,\nThe will of God, to preventate..Out of the city, when she should go, looked behind her, at her gate, to see by proof, the prophecy of a displeased god, and she was transformed into a salt stone. I pray you, what did Queen Athalye look in Paralypomenon? Mother of young King Othoze, the most willful one of all, moved the king, her son, to do much evil, especially to destroy the temple of God. Mighty Samson had two wives. The first was a Philistine, by generation. Neither of them was good, but passing bad and false to him, far out of fashion. The first caused his problem to her, so that he said, \"When she knew it, she betrayed him.\" The second one dealt much worse than that. She deceived him, as you shall hear. For she took his strength and took him from him while he was sleeping in her lap. Betrayed her lord and her guardian. Thus Dalila, for her reward, served him and caused his eyes to be carved out. The wife of Job, the elect man, greeted him with scorns and mockery, and most unpleasantly, often taunted him..Say thou, foul, full of the pox,\nLike a fool, thou knockest at thy breast,\nThou wishest, for thy fair speech,\nGod will come, to seek thee,\nThy prating leaves, foul one, befall,\nTrust me, he will never heal,\nThy beasts, thy goods, and thy children all,\nBe dead and bruised, now every part,\nAnd thou liest here, with many a woe,\nPrating, and praying, to the divine,\nAnd worse than thou stinkest, than a swine,\n\nLikewise the wife, of old Tobey,\nWhose name, as I remember was Anne,\nWho entered, boisterously,\nWith sad reproofs, now and then,\nCalled him dryly, and witlessly,\nBecause he gave, with open heart,\nPart of his goods, to the poor,\n\nThe wanton wife, of king Pharaoh,\nJoseph admonished, with her to lie,\nIn a secret place, between them two,\nGod forbid, madam, said he,\nBecause she saw, it would not be,\nA shameful lie she did invent,\nIn prison to cast, that innocent.\n\nIn women all, this property\nIs known sure, and manifest,\nThat if a man may come so near..To show them that they love best,\nAnd will not do it, then they esteem,\nBut trust me sure, that with their heart,\nThey will never love him afterward.\n\nThe wise man says, in his proverbs,\nA prostitute's lips are sweet as honey,\nBut in her dealing, she is sour as herbs,\nWormwood, or rue, or worse he says,\nFor when she likes, to mock with thee,\nWith tongue and eye, such semblance she shows.\nIt would be hard for them to disguise,\nAs though they spoke, with mouth and heart,\nWith face they make, such good semblance,\nIt would be hard for a man to start,\nFrom their fair glowing, countenance,\nThus with their sugared, outer appearance,\nThe simple men, who mean only justice,\nAre deceived, where they most trust,\n\nIn case they do you, but one favor,\nA hundred times by you recompensed,\nThey will you ever, with that one favor,\nWith little cause, or none offended,\nAll your demerits, shall be unrequited,\nSo be it less, or be it more,\nAll is lost, you gave them before,\n\nIf you renounce, your copy hold..And would be tenant, by indenture\nThere is no ware, then to be sold\nYou must go seek, at your adventure\nFor as for you, they have no intention\nThink ye that I, will be so ready?\nNay by Jesus, I hold you a penny\nAnd then if you, make no labor\nYou may be sure that then she\nWill out throw, the lure bait, the hawk to take\nBe like, of her affection\nGood god how strange, nowadays be you\nI would have thought, you had been none such\nBut by the little, is known the much\nSo at length, by hook or by crook,\nLess or more, ever they crave\nUntil the hand, be in the pouch\nNo words persuade, the to save\nA thousand thousand ways they have\nTo make a man, a threadbare coat\nAnd leave him, neither penny nor groat\nNow this now that, they crave always\nOne thing or other, they never rest\nSay what you will, they will no nay\nNor none excuse, but their own request\nSo they may be trimmed, and fed of the best\nThey have no remorse, who bears the name\nNor whom they put to open shame\nThe truth is known as in this case..By holy write, between Thamer and the judge Judas, examine the book called Genesis, how Thamar the widow, in the way sat,\nJudas to discern, after that way.\nHer fresh attire, & countenance thereto,\nProvoked this man, a question to make.\nShe lightly consenting, as some do,\nSaid what wilt thou give, thy pleasure to take?\nSome pledge she said, for a promise is slack,\nOf him she required, staff, mantle and ring,\nHis mind to follow, and do the thing.\n[Short tail to make, the law was then]\nA woman that found was, in adultery,\nDewe professed, by credible men,\nShould suffer death, unless remedy,\nThe matter appeared, by her belly,\nShe openly said, in slander of Judas,\nWho oweth these three, this deed done has,\n[Thus be they all, past shame and fear.]\nAnd cares not, who bids them bail,\nWith spiritual sentence, them to feed,\nLittle or nothing, does them prevail,\nBe the back turned, anon they rail,\nAnd say, for all your counsel good,\nYou had rather a bare arse, than a furred hood..To say they can, counsel keep. It would be to me, marvelous thing only if they do sleep Or no one, to give the hearing Desirous ever, of new tidings And were it matter, of life and limb, Out it shall be told by belief\n\nTully the Roman, on a day\nThough to approve, his wife secretly\nIn council told him, he had put away\nThe emperor's son, to the end that we\nMight reign and rule, both land and sea\nGlad was she, and yet she went\nAnd him disclosed, inconsequently\n\nTully escaped, hard with the life.\nAnd all by means of his own folly\nHad not the truth, been known, believe\nTo have been hanged, it was jeopardy\n\nBe it therefore true tale, or lie\nBe wise and ware, wake ye or wink\nAnd tell not your wife, all that you think\n\nKing Solomon, both wise and wise\nA woman does assimilate\nUnto a drooping, eying guise\nDistilling down, after rain late\nWho drops unclean, does maculate\nThe finest vesture, that any man wears\nWith cold and wet, the body deries\n\nEven so, a woman / litigious.Disquiets a household, and he who in his house intends to keep, a woman should\nThe wind that blows, both moist and cold\nWould be better far, to pour out\nAnd less would find, displeasure\n\nEnvious they are, it is daily seen\nAnd proud also, of comparison\n\nRecord of Sabah, the beautiful queen\nBefore, nor since, was there such one\nBecause she envied, King Solomon\nTo prove his wisdom, and take with a trip\nBeyond the seas, in a marvelous ship\n\nBecause Naboth would not sell\nTo the king, of Samaria\nThe vineyard he had, at Israel\nAchab the king, became angry\nAs soon as Jezebel, the queen knew why\nShe strictly commanded, by writing to compel\nSome crime upon Naboth, and he was slain\n\nLook and read, the book of Books\nAnd you shall find, many a reason\nThe pride of women, to deface\nFor their modesty, good women he wrote, were very chaste\nAs you shall find of them, ripe\nBut of the twenty, neither letter nor iote\n\nSalomon says, there are three things there be\nSeldome, or never saturated..The second, a woman's water gate\nThe ground of water is insatiable\nOf every lewd fashion, reckon who can\nAnd ever I warrant, the woman is one.\n\nHard to be known, like member thereof\nThe fourth to know, who is he, the one?\nThe first which way, a bird will flee\nOr of a serpent, sprung from a stone\n\nWhat have a ship, shall be driven by\nThe craft of a hore, perceive who is the one\nAnd ever I warrant the woman is one\n\nThe ground also does vary by three\nThe fourth may not, be steadfastly sure\nA bond man set, in majesty\nA fool fed fat, while he will be in power\nAn odious woman, in wedding weary\nAn heir made of, a bond woman\n\nSo ever I warrant, the woman is one.\n\nWhich things remembered, report accordingly\nAnd say plainly, that in the woman\nIs little thing, of praise worthy\n\nLettered or unlearned, whether they be\nThey say of all creatures, women are the best\nCuius contrarium, verum est\n\nAnd were not, two small venial sins\nThe feminine might, be glorified\nSet in thrones perpetual..And as the goddesses, they are deified\nTwo venial sins, they have and hide\nNone of the seven, their names who can tell\nThey cannot do, nor speak well\nSo to conclude, of this treatise\nA final end, rude though it be\nThe process through, who will surpass\nShall well perceive, I make no lie\nTherefore an end, to make shortly\nIn my concept, he lives in rest\nWho meddles with them, of all people least.\n\nFinis.\n\nGo forth little book, be not afraid\nTo be accepted, with those who are wise\nAnd show them plainly, what was said\nIn any part of this treatise\nDoes not hinder, their honesty\nBut for the lewd, may have a mirror\nHereby to amend, their damnable error\n\nLike the preacher, does discommend.\n\nAll vicious living, with mouth and will\nOr as the minstrel, does amend\nWith help of lute, finger or quill\nAn example she wings, to convert the wicked\nLike so my author, does the same\nNo creature living, spoken by name.\n\nPerchance any one, takes displeasure\nBecause it touches, her properly..In case she forsakes ways that do not accord with her property, she need not be angry. God grant us all, may we do this. Every man should amend one thing in himself. The good will always be content with what is spoken in general. None will be discontented so soon as those who are fretsome. Rub a scaling horse on the gall, and he will bite, whinny, and vent. So will all malevolent people. Go therefore, among the thick, and bear in mind who is with thee. The words that Solomon and David speak in Judgment and Genesis will testify. Jerome, Juvenal, and old Tobias, Caton, and Ovid, will also testify. And to those who are learned, I would and will, meekly show who made nothing with ill intent but to provoke the sacrament. The masculine might hereby have something to jest with the feminine. EXPLICIT..\u00b6 Prynted at London in Paules Charthe yearde / at the sygne of the maydens heed, by Thomas Petyt. M. D. Lxi.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The treatise answering the book of Berdes, compiled by Collyn Cloute, dedicated to Barnarde Barber dwelling in Banbury.\n\nTo drink with me, be not afraid,\nFor here you see grows never a beard.\nI am a Fool of Cock's loyalty,\nCalling all knights, to pull in a rope.\n\nTo the right worshipful Barnarde Barber, dwelling in Banbury, Colyn Cloute surrenders, with great thanks..It was so worshipful, sir, that at my last being in Montpellier I became associated with a doctor of medicine. Upon his return, he had set three books to be printed in the Fleet Street, within Temple Bar, which books were compiled together into one volume named \"The Introductorie of Knowledge.\" Not only merchants, gentlemen, and women, but also knights and other great men resorted to him, desiring to know the effectiveness and effects of his aforementioned books. Among other things, they desired to know his fanfare, concerning the wearing of beards. He answered in great experience. Some would wear beards because their faces were pockmarked..sausflewme, lyperous, & dysfigured / by the which many clean men were infected. So this done, he desired every man to be content: Wherefore I desire no man to be displeased with me. And whereasm he was any minded to write his book to them, that great men may laugh thereat / I have devised this answer to the intent: that I might, in the reading, laugh with them and scorn / And for that cause I wrote this book, as God knows my pretense / who ever keep your mastership in health.\n\nCalling to remembrance your notable reproof given to others, I was compelled to render the occasion thereof, wherein I found by long observation and study that you had read the story of Heliogabalus, and found therein great and strong authorities / which by likelihood moved you to this..Reformacyon of berdes. For ye knowe that Hellogobalus beynge gyuen moche to the desyre of the body, & that by moche superfluyte, ye thought it requysyght to co\u0304myt the fylthy syn\u0304e of lechey, vpon the receypt{is} of delycate meat{is}. For he caused his cokes to make & ordeyne suche hote meates that maye prouoke or st.You were in Mountpylear, and Martin the surgeon was with you daily, especially close to you. If you recall, he brought you to dinner one day to the house of Hans Somers, a duchess, in which house you were drunk, otherwise called merry, at which time your beard was long. Then your associate Martin brought you to bed, and with the reminder that your stomach was turning, you met in his bosom. However, as much as your beard could hold, it remained with you until the next day in the morning. And when you woke up and smelled your own beard, you fell to it and, calling for your friend Martin, showed him the cause of this last mishap. Therefore, you desired to shave yourself. And when you saw your beard, you said that it was a shameful thing on any man's face. And so it is in such cases I do not deny, yet consider this: Englishmen in England keep their beards much cleaner..As mocking shall not be forborne, but yet always his is the scorn. I fear not, with bearded men, he will not drink because it sinks in their beards. The cause thereof, you may soon think, his beard once did stink in Flanders, which by distillation of a vomitation made such disturbance that it abhorred the nation. I fear not, some beards he says grow much faster, to hide an evil rolling face. In truth, his had an homely grace when he was in that drunken state. But since he has taken up this matter to make that showing should be there, I think it does fully appear that fools had never less wit in a year. I fear not, a beard says he, will breed much care if that he with his master compare, he who judges so a man to fare, what manner of living, I would fain know. That for compassion lets his beard grow, but yet though that a spiteful show, his spiteful words, abroad do blow. I fear not.\n\nOf beards he says, there comes no joy, and beards quickly not the brains..Lo, how in physics, he takes pains,\nHe merits a bushel of brewers' grains,\nHe warns also every estate,\nTo avoid birds, for fear of debate,\nIf men, like him, should use to prate,\nHis warning then should come too late.\nI fear it not.\n\u00b6If birds also pick a purse,\nAs you compare them to be like,\nYet you have got more in one wicked deed\nThan birds in ten together can strike.\nFor by casting of a dice-pot,\nYou have polished many a great one,\nYes, and much more God knows,\nBy falsehood you have got.\nI fear it not.\n\u00b6Yet one thing more, I will assert,\nThe danger of drinking you bewail,\nBelieve me, if all fail,\nIn place of a cup, you shall have a pail,\nFor you have given warning plain,\nThat bearded men, shall be fine,\nTo bring a cup, for their own gain,\nThe more foolish you, so to disdain,\nI fear it not.\n\u00b6Note me well, for it is true,\nThough bearded men, you will eschew,\nThere are more honeyed men than you,\nThat will drink long, or they do spew,\nAs you have done, I know, or this,\nWherefore I say, though so it is..I wyll not tell that is amys\nyet wyll I tell, some trewyth yewys.\nI fere it not\n\u00b6yet of one thynge, that ye do treate\nHowe that a berde, in a great swete\nBy lyke doth catche, a kauysshe hete\nTherby ye do a great prayse gete\nFor trewely vnfayned\nyour honyste is dystayned\nAll though ye haue dysdayned\nMen knowe ye haue sustayned.\nI fere it not\n\u00b6Though in the wynter, a dew wyl lye\nThat dystylleth from the nose pryuelye\nTo refrayne your cup, ye pray the\u0304 hartly\nAnd all is for superflous glotonye\nFor glotony, is of suche a kynde\nThat ende of excesse, he can none fynde\nTyll past is both, the wyt and mynde\nSo one of those ye be assynde.\nI fere it not\nI Lytell thought, ye were so wyse\nBerdes to deuyse of the new guyse\nBut truely, for your enterpryse\nye may go cast your wyt at dyse\nAt syncke or syse, whiche so doth fall\nFere ye not to cash at all\nFor yf you lose your lostes be small\nIt is to dere, a tenys ball.\nI fere it not\n\u00b6A berde vpon his ouer lyppe\nye saye wyll be a proper tryppe\nwherby ye shall the better skyppe.Go your ways. I dare let you slip where there are many more, I think, by twenty score, in cock lorelles, you may take another. I fear not yet, though, that you ask for one thing, which is a muster duke's beard to have, you make me study, so God save me. If this petition, came not of a knave, perhaps some other man did make it, and so you did take it up, but best you were to forsake it, for fear of peers go naked. Now fear you that, you say some birds are like labes' wool, with little wit within their skull, who goes a mile, to suck a bull, comes home a fool, and yet not full. And where you wish the peck with pies, that were a bird, unto your lies, be wise, take heed, such homely spies. I fear not. But, sir, I pray you, if you can tell, declare to me when God made man, I mean by our forefather Adam, why then he had a beard than, and if he had, who did shave him? Since a well then you prove him there a knave, because his beard, he did so save. I fear not..Christ and his apostles have declared that their beards should not be spared, nor beards companioned to them. It is true, yet we repaired, by his vocation, to follow in general His disciples, both great and small. And following their use, we should not falter, nothing excepting our beards at all.\n\nSaith Sapion with many thousands more of ancient philosophers, a full great store, would not be shown, to die therefore. Why should you then repine so sore? Amit that men do Imitate things of antiquity, and noble state. Such counterfeits often generate much earnest ire, and debate.\n\nTherefore to cease, I think is best For bearded men, would live in rest You prove yourself, a homely gest So foolishly, to rail and jest For if I would go make in rhyme How new should I seem, look like scraped wine And so rail forth, from time to time A knavish laud, then should be mine.\n\nWhat should hinder me, to do so If I should teach, how men should go..Thinking my wit, much better than any other, friend or foe, I might be truly imputed as a fool, who glories in myself only. I think you will find it very true. I fear it not, and thus farewell, though I write to answer for the birds, by right, yet unlearned men, I do not spite. Though you delight in birds and in concluding, I pray God, bring our noble king heavenward, where is everlasting joy. I fear it not. &c.\n\nFinis,\nBarnes. If thou art sent\nBecause thou wantest eloquence,\nDesire them that thine intent\nMay stand.\nConsidering that thy whole pretense\nwas more desirous of unity\nThan to invent curiousity.\nR W\n\nAd imprimendum solum.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "\"Newes out of heaven, pleasant and joyful, recently set forth to the great consolation and comfort of all Christians. By Theodore Basille. Rome.\n\nOut of heaven, how beautiful are the feet that bring good tidings of peace and shed joyful news? (Roma 10:15)\n\nMy doctrine is not mine, but his who sent me. If any man will do his will, he shall know whether it is of God, or whether I speak of myself. He that speaketh of himself seeketh his own praise. But he that seeketh his praise him that sent him, he is true, and no unrighteousness is in him. (John 7:16-18)\n\nEveryone that is of the truth heareth my voice. (John 8:45)\n\nIf with studious and attentive minds we read the most sacred scriptures, marking well such things as make for our information, learning, erudition, and spirit, Christ, Lord and Savior, exhorts us:\n\nLove is the cognizance. In this thing saith he, I John xiii. other cognizances, I will also you, whom are my disciples, be known by my cognizance in like manner.\".Which is love coming out of a pure heart, I Timothy 1: and a good conscience, and a faith not feigned. And as Christ himself did incline and beat in nothing so much, as pure love and fearful charity, so did the Prophets and Apostles in all their sermons and writings, above all things exhorting men to mutual love, yes, and unfained as we may see in their prophecies and Epistles. In some such way St. Paul says, that though he could speak with the tongues of men and angels, and yet had no love, he was as sounding brass or a tinkling cymbal. And though he could prophesy and understand all mysteries and had not love, he was nothing. And though he bestowed all his goods to feed the poor, yes, and though he gave his body even to be burned, and yet had no love, it profited him nothing. Without charity nothing pleases God. The excellency of this Christian love must needs be great and inestimable, seeing that without it nothing is acceptable in the sight of God, though it be judged of the world to be a work of never so high merit..And singular mercy. Of this love Christ did prophecy that it should grow cold in the hearts of many now these last days, Matthew XXIII. And that wickedness should abound, John XIV. Is this come to pass? For Titus I. We shall without Christ's love towards God and our neighbor reign, but in the hearts of a few. And they have nothing less than that true and working faith, which the holy scriptures came so highly in every place. For the Christian faith works by charity, says St. Paul. Now, inasmuch as the faith, of which so many host nowadays possess, does not work this charity or love in them, it is manifest and an evident argument that their faith, as St. James calls it, is a dead faith, that is, a faith in name but not in deed. If there were true and living faith, it would work love in their hearts, both toward God and their neighbors. Again, Romans XV. If there were such a law as the fulfilling of the love, I Timothy I. Then would it, when the time requires, Psalm I..Who can truly affirm that he loves God and yet does not work according to His will or walk in the way of His most godly commandments? Saint John says, \"He is a liar, and the truth is not in him\" (I John 2:4). But he who keeps His word, truly in him is the love of God perfected. Again, this is the love of God: that we keep His commandments. Saint John further says, \"The love of God is in none but in them only who do His will\" (I John 2:5). Neither does Christ's teaching differ from this: \"If you love me, keep my commandments\" (John 14:15). He who has my commandments and keeps them, it is he who loves me. If anyone loves me, he will keep my words. He who does not love me does not keep my words (John 14:23-24). If you keep my commandments, you shall abide in my love. You are my friends, if you do these things (John 15:14). Christ..He plainly says here, \"He who loves Christ keeps his commandments. But whoever does the contrary, surely he does not love Christ. How then can such men be counted and judged to love Christ, when they do not go about to fulfill one point of his word? His word is that they should love him with all their heart, mind, soul, and strength, but in your place of him they love themselves, their carnal pleasures, and worldly vanities, the end of which is damnation. Deut. xx. Deut. vi. Mat. xxii. Philip. iii. His word is that they should honor and revere God's most holy and blessed name. But omitting the just honor of it, they blaspheme it, rail on it, and wickedly swear by it to the great defacing of God's glory. Through their wickedness, the name of God is still blasphemed, raised upon, and evil spoken of, as the holy scriptures say. If Christian princes \".do not shortly find some remedy\nto expel and banish this most detestable, hateful, God forbid and abominable manner of swearing from their realms. Certes it is to be feared, yes, we may be certain, that God will pour out His vengeance upon us and chastise us severely, although we have not wanted, nor yet daily do, diverse tokens of His fierce anger towards us, and yet do we not repeat and amend.\n\nPsalm 7. God is a righteous judge, and God is ever threatening. If I do not turn back, He will sharpen His sword, bend His bow, and make it ready. He will prepare Himself against His word, Deuteronomy 5. What it is to sanctify the Sabbath day. They should sanctify the Sabbath day, that is, so to moderate themselves and abstain from wicked lusts, that they may quietly meditate in God's law, read the holy scriptures, give themselves to divine contemplation, talk of serious matters, pray to God for grace, give Him thanks for His benefits, visit the sick and comfort them, and continually be given to good works..The works of the Spirit. But what less? The most sacred and holy Bible (thanks be to God who has brought these things to pass, by His dearly beloved servant and our king Henry the eighth, a prince of famous renown and mortal glory, whose graces I most humbly beseech Almighty God, in whose hands the heart of every ruler, to turn it whenever it shall be His pleasure, to beautify it with the benefit of perpetual health, that His most excellent majesty living among us His faithful subjects, the years of ancient Nestor or sage Tythonus, may continually announce, promote, and let up Christ's most blessed gospel, to the glory of God, the salvation of His subjects' souls, the immortality of His graces most noble renown, and the utter confusion of Antechrist and his kingdom). The most sacred and holy Bible, Freely permitted to be had among us in our vulgar tongue, and freely permitted to be read, copied, and preached, is now among us..All men universally, at times convene without any let or perturbation, in the churches, but how many read it? A man may come into some churches and see the Bible so enclosed and wrapped about with dust, even as Pulpet is, both with dust and cobwebs. With his fine finger, he may write upon the Bible this Epitaph. Iob. vii. Behold now in my dust. Deut. viii.\n\nSo little pleasure have these filthy swine and curish dogs in that most sweet and singular treasure, which is the meat of the soul, Math. iiii.\n\nWhich is the sword of the spirit, Eph. vi. the tree of life, the lantern to our feet, Psal. xxiii. and the light to our paths, Psal. xviii. Which also turns souls, Jacob. i. Give wisdom, even unto babes, rejoices the heart, gives light unto the eyes, and is able to save the souls either of the readers or hearers, if they seriously follow it. O cruel murderers of your own souls. Ioan. iii.\n\nVerily this is the codex that you light is come..into the world, and I love darkness more than light, for their works are evil. Whoever hates evil hates the light and comes not to the light, but he who does truth comes to the light, that his works may be known, they are done by God. Be ware therefore betimes, for truly I think the wrath of God to be so great against us, except we shortly repent, and receive this glorious light of Christ's most blessed gospel which now is come among us. With more thankful hearts than we have done hitherto, God will surely take it away again from us, and throw us into more blind darknesses than ever we were involved and wrapped in before. He loved cursing, Psalm lcviii says, and it shall come upon him. He would not have the blessing, and therefore it shall be far from him. Matthew xx, The kingdom of God shall be taken from you, says Christ, and shall be given to those who bring forth the fruits of it. Such as these wickedly.Despise God's word, you are like the old idolaters and ungodly rebels, the Jews, Num. xxi, who preferred being in Egypt among the greasy pots, rather than in God's service eating Manna, the celestial and Angels' food. But, as they were disobedient and ungrateful, they were extremely punished. So shall these wicked Hypocrites, except they repent and turn. And as they are negligent in the reading of holy scriptures, so are they also in devout meditation and fervent prayer. Matt. vi. They are commanded to pray in secret, many of them pray so secretly that neither God nor man knows anything at all about their prayer, a new kind of praying. How they visit the poor and comfort the afflicted according to God's precept, Mat. xxv. In their daily manners, they show: for they run to the alehouse and taverns as flocks to the shepherds and other holy days, so soon as service is done, yes, many before it is begun, because they are loath to come late, where they eat, drink, and make merry..\"If they resemble wild, gluttonous beasts rather than me, they are unwelcome, unteachable persons. According to his office, those who should be glad to teach you the way of God, they hate him. They wish for the pulpit to be a copious pit. They think it a burden if he preaches for a hour, taking little pleasure in hearing the glorious and blessed word of God. Instead of speaking all their talk on godliness and preventing filthy communication from coming out of their mouths, their entire talk is nothing but lascivious, watery, and unclean words, greatly harming the chaste ears of others. And as for their pastimes, they are such as rather incite and entice to dishonesty than honesty. What shall we now say? Matt. xxiii. Is not the love of many cold, according to Christ's prophecy? All seek their own and not that which is Christ's. Phil. i. They love the glory of men more than Him.\".They have no love towards God. For though they claim to know Him, their actions deny Him, as they are abominable and disobedient (Titus 1:16). Now, considering their cold love towards God, what can be thought of their love towards their neighbor? Love for our neighbor necessarily follows from the love of God. Note. Can floods of water continually flow out of a place with no head spring? Neither can true and Christian love towards our neighbor reside in a heart devoid of all love of God (1 John 5:1-3). I John says, \"God is love, and he who abides in love abides in God, and God in him\" (1 John 4:16). Love that is seemingly cold is not love at all, for it lacks the virtue and strength to act. The priest and Levite (as we read in Luke's gospel) saw a man who had been robbed and left half dead. Yet they showed no compassion towards him, passing by and doing nothing to help his pitiful state. But a Samaritan coming by took pity on him (Luke 10:30-37)..that way, seeing the man in such miserable sorrow and pain, was greatly moved with pity and coming unto him, bound up his wounds tenderly, poured oil and wine on him, and laid him upon his beast, brought him into an inn, and made provisions for him. Now it happened that all three, seeing this man in such a pitiful state, were not unmoved to help him. To the contrary, we are taught by God to love our neighbor. The priest and Levite were merciless, the Samaritan was merciful. Indeed, in the Samaritan was the love of God, which excited and moved him to show love to his neighbor. But in the priest and Levite, there was no love toward God, therefore they had no pity and compassion for their neighbor. So where the love of God is lacking, the love of our neighbor can have no place. And truly, I think, according to Christ's prophecy, the love of many was never so cold. For when was there ever so many who....Fair words, Matthew xxiii. Of hypocrisy. Psalm xi. How can one at this day know his friend from his enemy? In their mouth they speak peace with their friend, yet they secretly lie in wait for him. They stretch out their tongue as a bow of lying, not of truth. As followers lay snares to take birds, so do they lay snares and traps to take men. And as the trap is full of birds, so are their houses full of deceit. Now is the time come that Christ speaks of in the holy gospel. The brother (says he) shall betray the brother unto death, Matthew x. A father his son, and children shall rise against their fathers and mothers, and shall put them to death. Matthew xxvi. Many have become right Judas, that is friends in pretense, and extreme enemies in their works, so almost no man knows whom he may trust and take for his friend. It shall therefore become all me to follow the admonition of the Prophet Jeremiah, Jeremiah ix..Let every man be wary of his neighbor and put his trust in none of his brothers. For every brother will deceive and every friend will walk deceitfully, so that one brother mocks another and does not speak truth. They have taught their tongue to speak lies and have studied very earnestly to do wickedly. Here begins the saying of the Prophet Micah: Micah 7: Keep the secrets of your mouth from her who sleeps in your bosom, for the son will bring the father's displeasure, and the daughter will rise against her mother, and the daughter will rise against her mother in law, and a man's own household and family will be his greatest enemies. Thus we see what love there is nowadays among men.\n\nAgain, what unmercifulness reigns among men at this time? How meagerly are the poor members of Christ provided for nowadays? How do they go about from door to door, limping and expressing with dolorous and sorrowful words, their too wretched and miserable state..state yet no man pities thee?\nter theft and whoredom have overflowed the world, and blood has touched blood. But to be brief in this matter, let us know that the judgment shall be without mercy for him who will show no mercy. Matt. 5: Matt. xxv Let us also be assured that as the merciful shall obtain mercy, so shall the unmerciful receive everlasting damnation. Furthermore, what covetousness reigns among men at this present time? Of covetousness. How they join house to house, land to land, firm to firm, pasture to pasture, so long as any is to be gotten, as though they should dwell upon the earth alone. Jer. vi &. viii. From the least to the greatest, they hang all upon covetousness, and from the Prophet to the priest, they go about with falsehood and lies. They are shameless dogs that are never satisfied. Isa. lvi. Every one follows his own covetous appetite, even from the highest to the lowest. They receive gifts to shed blood. Eze. xxii. Soph. iii.They take and increase. They oppress their poor neighbors by extortion. They are like ravening wolves to shed blood and destroy souls for their covetous lucre. They heap up other men's goods. Aba they load themselves with thick clay. They covetously gather together evil gotten goods into their houses, that they may set their nest on high to escape from the power of misfortune. They are rich, Mark. x. not to God, but to the world. Psalm xxxviii. They heap up treasure and yet know not for whom they gather it. They do so abound in all kinds of riches, that their goods are corrupted. Jacob v. Their garments are motheaten, their gold and their silver are tarnished, and the rust of it shall be a witness against them, and shall eat their flesh as it were fire. And yet for all their great abundance, they show no mercy to the poor people, but the more they have, the more they covet. i. Timothy vi. For they are proud, they put their hope in uncertain riches, and not in the living God..God, who gives you abundantly all things to enjoy. They do no good, they are not rich in good works, they do not distribute and give with a good will, they gather not up treasures for themselves, which should be a good foundation against the time to come, that they may lay hand on eternal life. Therefore to all such it is not without cause said. Amos. vi: Luke. vi: Woe to you rich men, for you shall hunger. Woe to you who are full, for you shall weep and wail. Again. Matt. xix: Mark. x: Luke. xviii: It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. What love can there be to a man's neighbor, where such covetous affections and insatiable lusts reign? God turn away this pestilence from the earth.\n\nFurthermore, what is detestable, this filthiness, stinking, and abominable whoredom, reigns in the world nowadays, yes and that..so freely and without punishment,\nit is accounted no sin at all among many, but rather a sport,\na good fellowlike pastime, a token of love, Ephesians v. & a touch of lusty youth. The holy scripture commands ye fornication, adultery, whoredom, and all uncleanness should not once be named among us, much less perpetrated and done. O abomination. Yet to deflower maidens, to corrupt wives, to defile widows is now judged and taken but for a play and trifling matter. Yes, many are grown into such shamelessness, that they use to entertain their talk at the time of their repast with such filthy communication, nothing fearing to declare before others how valiant champions they have shown themselves in Venus' court. Proverbs i. Thus do they rejoice when they have done evil, and make a sport of it, as it were, that there are so many adulterers. This makes them fall to whoredom, and have harlots' houses. This makes them like stoned and wild horses to ney at their neighbors' wives. Yes, this..makes chastity in marriage despised, and whores preferred over honest wives. Beware. Oh the fierce wrath of God that hangs over our heads, if this great abomination is not soon expelled among us. Deuteronomy XXII. This uncleanness, was punished in the old law at God's commandment, it is not unknown to you, that with attentive minds you read the holy scriptures. Indeed God himself often took vengeance upon fornicators and adulterers for their uncleanness. Genesis VI and VII II, Psalm V. What caused the world to save eight persons from being drowned, but uncleanness? What made Sodom and Gomorrah certain other cities to be burned with fire and brimstone from heaven, but uncleanness? Numbers XXV:1. Corinthians X. What moved God to slay twenty-four thousand of the Israelites, but uncleanness? If God at that time dealt so cruelly with this uncleanness, let us not think that we shall escape unpunished now. Psalm V. For he is still that God, who rejoices not..in wickedness. Neither can any ungodly person dwell with him, nor the unrighteous before his eyes, for he hates all that work iniquity. Moreover, this word abides forever true: Neither fornicators, i.e., Corinthians 6:9, Ephesians 5:5, nor adulterers, nor the weak and the self-abusers shall inherit the kingdom of God. Again, marriage is honorable among all and the bed undefiled. But fornicators and adulterers God will judge. Therefore, we cannot escape except we repent and leave this great abomination of filthiness and uncleanness. Thus we see evidently that the love of our neighbor is cold in the hearts of many, as we heard before of the love of God. For who can love his neighbor and dissemble with him, be unmerciful to him, covet his goods, and abuse his wife, daughter, or maid? These are many proofs, not of love, but of hatred. So that we may perceive the prophecy of Christ to be true, which says, Matthew 24: that in the last days, iniquity shall abound or be plentiful..The love of many will grow cold. Some men wonder how it comes to pass that the love both towards God and our neighbor should thus decay in these last days, seeing that God is now no less beneficial, gentle, bountiful, and merciful to us than he has been in times past to our predecessors. And like gentleness, they say, deserve like love. The Christian certes, as often as I consider within myself, I think it is due to two chief and principal causes. The first is the want of self-knowledge. The second is the want of knowledge of God. For the first point of wisdom, by the common consent of all learned men, is the knowledge of ourselves. Know thyself. Now if we do not know what we are about ourselves, truly we can never know God rightly, nor yet have any delight or pleasure in him. And if we do not delight in him, how can we love him? For who loves that which is not pleasant to him?.thyng wherin he hath no pleasure?\nTherfore ye next & moost redy way\nto make vs for to loue GOD, is to\nlerne to knowe our selues.Math, ix. Who fe\u2223lyng\nhymselfe sycke & sette in great\ndaunger of his helth, desyrethe not\nthe helpe of a Phisicion? Yf we dyd\nknowe y\u2022 so many of vs as be borne\nof the seed of Adam,Ioh. iii. Ephe. ii. be borne verye\nflesshe of flesshe, vnpure, vnhalow\u2223ed,\nabominable before GOD, the\nsonnes of wrath, wrapped in infy\u2223nite\nerrours, set round about with\ncorrupt affeccio\u0304s, not able to thi\u0304ke\na good thought of our selues,ii. Cor. iii. Roma. vii. moch\nles of power to worke any goodnes\nbreathing nothing but the fruytes\nof synne, vnable eyther to thynke,\nlust or employe oure selues to any\ngood thynge,The know\u00a6lege of our selues ma\u00a6keth vs to fly to god\u25aa but that is vngodly,\ncroked vnequall, & vnpure, so that\nwe se nothyng but ye fearce wrath,\nthe greuous iudgement, ye extreme\nve\u0304geau\u0304ce of God, sinne, deth, hel, de\u00a6speracio\u0304,\nlaid out & prepared for vs\naccordi\u0304g to our desertes, yf we had.this knowledge, I say, of ourselves,\nwhich we most humbly fall\ndown before our Lord God, confessing\nhow poorly and miserable\nwe are of ourselves, seeking at his\ngoodness, grace, favor, peace, pardon of sin,\ntranquility of conscience, & all comfortable things\nthat should make to our salvation,\nyea, then we would confess that our\ndestruction comes from ourselves\nand that all our help comes from\nGod only. Now, inasmuch as the most part of me think\nthis knowledge of themselves, therefore they stand\nwell in their own conceit, please themselves well,\nmake much of their own acts, be they never\nso unpure. These Justiciaries think\nthemselves righteous, as the proud and arrogant Pharisees did\nin the Gospel of Luke, Luke xviii. & therefore have they\nno part of Christ's death. For Christ says:\nI came not to call the righteous,\nthat is, such as justify themselves\nand think it they be made sufficiently righteous\nby their own good deeds, merits and deserts..But sinners to repentance. And this lack of self-knowledge makes that they cannot feel the goodness of God, nor perceive why Christ serves, why he was born, why he died, for what cause he rose again. Mark what the knowledge of ourselves does. And therefore is the love of God cold in them. For if they did know themselves perfectly and were convinced that their whole salvation depends entirely on the goodness of God the Father through Jesus Christ our Lord and Savior, they would love God with all their heart, please God, delight in God, and seek God's glory above all things. Yes, their love toward God would be so fervent and mighty in operation that even of their own love, and with a willing spirit, they would love their neighbor as themselves and employ all their diligence to accomplish God's most holy will, not of fear, but of love. For perfect love casts out fear. And would God that all preachers\n\n(Note: The text appears to be in Early Modern English and is largely readable. No major corrections or translations are necessary. Some minor punctuation and capitalization have been added for clarity.).would use this trade and manner in their sermons, that is, first teach men to know themselves, that they may perceive their own misery, wretchedness, and damnation. Secondly, declare unto them that there is no way to escape this great danger, but only to fly to God's mercy, and there to seek remedy through Jesus Christ. If they did thus, surely it would kindle in men's hearts a marvelous fervent love towards God, and an insuppressible readiness to walk in the Lord's ways, and so heartily to love their neighbors, that they would wish no less kindness to their neighbors than to themselves, and in all things do for them. The goodness of God deeply moved, makes us love him again and freely to work his will. Whatever lies in their power. They would undoubtedly do all things for love.\n\nFor when they considered the great bounty of God toward us, and perceived that when we were in a deplorable state, he freely of his own mere goodness saved us, and made us heirs of eternal glory, they could.none otherwise do but love him again,\nand employ ourselves to comply with\nthat which he commands,\nwhich is to love our neighbor, and to walk in a new life. For what natural man shows unkindness for kindness? Who hates where he is loved? Therefore, hearing this unspeakable love of God towards them, must necessarily love him again, and out of this love, bring forth a true and unfained love toward your neighbor, and an earnest desire to walk with you, Galatians, and Ephesians. I therefore pondering with myself but lately on the great decay of the Christian religion, the occasion of making this treatise, and the utter destruction almost of all godly living, thought I could not at this present bestow the small talent that God has credited and lent unto me, more fittingly and aptly to the advancement of God's glory, and the edification of that, I have endeavored myself to walk worthy of his kindness. This thing I have done in this work, following as I am able..I have titled this book \"Newes from Heaven\" because it reveals to us the pleasant, joyful, and comforting news of Christ. It abundantly opens up to us the singular and incomparable benefits we receive from God through Christ. I have chosen Gabriel the angel and ambassador of God as the narrator, since he first brought tidings of Christ's incarnation to the most pure and clean virgin Mary. I will not praise this book unless it seems that I am seeking after vanity, nor will I disparage it unless it seems that I am rashly and without cause condemning that which is worthy of praise and commendation in itself. I leave it therefore to your judgment, O learned and God-taught ones. The profit of this book: This I dare boast, it contains more true and Christian learning than a great multitude of volumes we have highly esteemed in past times. He [END].that shall make this book his company,\nwill find in a few leaves,\nthat the whole Bible & commentaries\nof the ancient doctors teach\nof Christ in many ways, so it might well\nbe called the treasure house of Christ's\nknowledge. The treasure house of Christian knowledge. Neither can any man\njustly condemn or reject this book,\nexcept he also will condemn and set at nothing\nthe most sacred and holy Bible, with the authorities\nfrom which this little treatise is sufficiently and plentifully fortified and defended\nagainst the boring teeth and serpentine tongues of these cracking calumniators, & subtle Sycophantes,\nwhich, after the manner of Musaeus, are ready to seize, reprove, and condemn every man's work and enterprise,\nbe it never so godly, who bring nothing at all, that is worthy either of reading or hearing, except men have pleasure to read or hear blasphemes.\nIf any man shall think that I\nset out Christ and Christ's benefits\ntoo largely (which I am sure, no man).I will declare Christ no more than the holy Scriptures bear. The argument requires no less than I have written. Christ must be declared otherwise than Moses. For Christ is a savior. Matthew 1: And he brings joy, peace, favor, tranquility of conscience, and free remission of sins. Therefore, as a savior, he must be declared, not as an extreme avenger.\n\nAt Christ's birth, the angel said to the shepherds: Luke 2. Fear not, for behold, I bring great joy to you. This day a savior has been born for you, which is Christ the Lord, in the city of David. And Christ himself, after his resurrection, said to his apostles: Matthew 16. What does this word \"gospel\" signify? Go into all the world and preach the gospel, that is, good and joyful news to every creature. He who believes and is baptized will be saved. But he who does not believe will be condemned..all men see that both the angel and Christ are on my side, & agree with me in fact. Neither is the preaching of Christ and his benefits, a faithful preacher. A window to all kinds of carnal liberty and disolute living (as the ungodly Popes with shameless faces dolefully), but rather a provocation and stirring up of men unto true godliness. When they see the excessive goodness of God towards them, they take straight ways and an occasion to love God again, and a valiant courage to do his most godly will. He that readeth this my work to the end, shall easily perceive that I go not about to pluck men from good works, but rather animate and encourage them unto the doing of good works, proving with many manifest and evident scriptures that Christ is no savior, Psalm l. To whom is Christ a Savior but to such as with contrite heart and humble spirit confess their sin, repent of their wickedness, call to God for grace, amend their wicked ways..sacio, Roman vi. Correct your sinful manners, Psalm lxxxiii. Walk in a new life, Luke i. Go from virtue to virtue, and serve God your maker all the days of your life, in holiness, in righteousness. For God chose us in Christ, Ephesians ii. As St. Paul says, before the foundation of the world was laid, we should be saints and without blame in his sight. And although by grace we are made safe through faith, and that not of ourselves, for it is the gift of God, and comes not of works, unless any man boast of himself, yet are we his workmanship created in Christ Jesus to good works, which God has prepared that we should walk in them. But I will make an end, unless the preface of the work seems longer than the work itself.\n\nNow, since in the beginning of a new year, men use customarily to send one to another gifts and tokens, by which they declare the benevolence and good will that is between them: I, for my part, knowing how greatly I am bound to you, desire to express my gratitude and friendship by sending you this little work..To your right worshipful mastership,\ndesiring by some means to declare again my good will and obedient heart to your most bountiful gentleness, I send unto you this little treatise at this time for a new year's gift, most humbly desiring your right worshipful mastership to accept and take in good worth this my little gift, though not worthy of your grand munificence, yet as a memorion and memorall of my studious mind towards your mastership. At another time (God furthering me in my studies) I shall with no less diligence compile other works no less serious, weighty, and grave, dedicating them to your masterships name, as I trust to the glory of God, ye edification of his church, and the immortality of your renown.\n\nIn the meantime I shall most heartily desire God the author of every year, that this new year with many other, may ever begin to you with good fortune, proceed with better, end with which is best, and always be prosperous..And fortunate are you, masters and your right worshipful wife, as long as it lasts. God preserve your mastership, with the good, gentle woman, your wife, in continual health and prosperous felicity. Amen.\n\nYours at will and command,\nTheodore Basille.\n\nWhy are you sad, oh men, mortal? Why do you walk as persons desolate, dismayed, and altogether comfortless? Why do you sigh, weep, sob, and take thought? Why do you wring your hands and tear your hair? Rather, why not rejoice? Why not elevate and lift up your heads, walking pleasantly? Why not look with smiling countenances? Why do you not put all thought and care out of your hearts? Why do you not compose and set yourselves, so that all the gesture of your body may declare joy, mirth, gladness, felicity, and pleasure? There is, believe me, not one cause of sadness: but of gladness, many and innumerable. For God is now no longer an enemy unto us, but a friend..you are to understand that God's great love towards us is now the same as that of a most tender, most gentle, most loving, most bountiful, most kind, most beneficial, most liberal, most benign father is to his natural son. He is now a source of all joy and pleasure, health and comfort, rest and tranquility, putting away forever all that is contrary to these, such as care, grief, pain, peril, trouble, danger, disquiet, hatred, malice, enmity, malevolence, evil will, wrath, displeasure, and desire for vengeance, as stated in John iii. This shall never again pass..And they fall out of favor, but have eternal life. And all this has come to pass through God's great mercies by the glorious nativity and most blessed birth of his well-loved son Jesus Christ, Matthew 2:1-2, which this day is born of a pure and clean virgin in Bethlehem, a city of David, Luke 2:11, through the marvelous and wonderful operation of the holy Ghost, Matthew 1:21, so that he should be a savior, indeed an omniscient savior, to save his people, that is, as many as believe in him, from their sins, and from the danger of Satan, that they may be made inheritors of eternal glory.\n\nThese news from heaven are I, Gabriel the Angel and Embassador of God, sent to declare unto you, Luke 1:26-38, that you may rejoice unfainedly not in vain and worldly things, Philippians 3:1-3, but first in the LORD God your savior, and afterward in celestial and heavenly things, Colossians 3:1-2, and evermore be thankful for them, 1 Thessalonians 2:13..Unspeakable goodness of God the Father through Jesus Christ, that these singular blessings may not seem to be shown to ungrateful and unthankful persons. I think I see you now begin to rejoice and hope for joy, yes, and seriously to triumph as persons of frank courage at the hearing of these most pleasant and joyful newsworthy things, which certainly is no common delight and small pleasure for me. But that you may rejoice unfeignedly, and know in truth that you have an urgent and weighty cause to be glad, yes, and that with a continual mirth, and such joy as ought to be immortal and never die: I will rehearse to you in what damning state you were in. The knowledge of ourselves makes us flee to Christ for succor. Before these most comforting news were sent to you from the most glorious and imperial seat of the most blessed Trinity, that you, perceiving your own miserable condition, may the more seriously rejoice in those sweet and delightful newsworthy things..God in the beginning, the creation of man as the holy scriptures testify, Genesis 1. created me according to his own similitude, Psalm 2. likeness and image, I Corinthians 11. is to say, I Corinthians 3. he endowed him with immortality, wisdom, reason, Psalm 8. sapience, justice, free will, mercy, goodness, holiness, truth, and all perfection, and gave him empire and rule over all living creatures, constituting him in joyful Paradise a garden full of pleasure, that he should work in it and keep it, giving him also authority, power, and liberty to eat of every tree in the garden, save only of the tree of the knowledge of good and evil. Genesis 1. If man did eat of that never so soon, The death God told him before, it is, fall from the glorious state where he stood, become mortal, wretched, sinful, miserable, servile, thrall, captive, and a very body slave to Satan, hated of God, void of all goodness, bent to all mischief, the son of perdition, a firebrand..of hell, a vessel of iron and wrath. God told all these things beforehand to Adam (Rom. 2), that he might be prudent, wise, and circumspect, and better arm himself with courageous valor to fight against the crafty and subtle assaults of his enemy,\n\nNot long after, Satan (Esay 14), whom God had before thrown out of heaven for his arrogance and pride (2 Pet. 2), engaging man in that blessed and glorious state where he dwelt, desiring also his own perdition, subtly and like a wily serpent (1 Pet. 3), attempted the woman as the more fragile vessel, and ready to be deceived and overcome. Through his subtle and crafty persuasions, she gave in to the tortuous and wily serpent (John 7), the father of lies (1 Tim. 2), and wickedly transgressed God's most holy commandment (Gen. 3).\n\nFor Satan plainly told her that there was no danger in eating of that fruit, which was forbidden, neither would they die..The death they dyed, yet they should open their eyes,\nand be as goddesses, knowing good and evil. The woman,\ninflamed with these honeyed and sweet enticements,\nsaying also that the tree was good to eat, fair to the eye,\nand pleasant to behold,\nAll that glitters is not gold. They took the fruit, ate it,\nand afterward gave some to her husband, who ate in the same way.\nThus, both their eyes were opened, and they saw that they were naked,\nthat is, perceived rightly that they were now miserable, wretched,\nsinful, and reduced to extreme calamity. Behold what sin\nand utter fall from the favor of God for the transgression\nof His most blessed precept, which thing made them very ashamed,\nand caused them to hide themselves from His face. O miserable\nand pitiful change. O change more perilous\nthan it can be expressed.\n\nThe miserable one has become a man, once immortal, now mortal,\nonce good, now evil, once righteous, now wicked..of wise folly, of holy profane, of virtuous ill-disposed, of free bodied, of mercyful cruel, of godly deceitful, of faithful unfaithful, of spiritual carnal, of true false, of a vessel of mercy the vessel of wrath, of the heir of glory the heir of damnation. Psalm xlviii.\n\nAlas, when man was in honor he perceived it not, and therefore is he now become even like unto a brute beast. Genesis vi. He is altogether without the spirit of God, he is all carnal and fleshly, therefore God's spirit cannot abide in him, I Corinthians ii. Neither can he perceive those things that pertain to the spirit of God. And that is more to be lamented, not Adam alone is fallen into this damnable state, Romans v. but also all his posterity. For through this his fault and wicked sin, Genesis iii. all the earth with the inhabitants thereof are accursed. All we are damned in Adam. So that so many as come of this old Adam, are damned, cursed, and thrown from the favor of God. This one..transgression of God's commandment has made you all subject to the yoke and tyranny of Satan (2 Cor. 5:21). You are Adam's children. Look therefore in what case he is, in the same condition are you. Adam is carnal (John 3:6), so are you carnal. Adam is wicked (Ephesians 2), so are you wicked. Adam is the son of wrath, therefore are you the sons of wrath. Adam is a liar and nothing but vanity (Psalm 14:3), so are you liars and nothing but vanity. Adam is captive and a prisoner to Satan, sin, death, and hell, so are you captives and bond prisoners to Satan, sin, death, and hell. How can it otherwise be? (John 3:6). That which is born of the flesh is flesh. Matt 7:16, \"Gather not here thorns to cast on yourselves.\" So likewise every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, nor a corrupt tree good fruit. Even as it is impossible for a tree to bring forth figs of thorns or grapes of briers..A sower cannot bring forth savory and sweet apples if he is sinful and drowned, buried in sin, I mean Adah. A good tree brings forth good fruit from the good treasure of its heart, and a wicked man brings forth wicked fruit from the wicked treasure of his heart. Adam was evil, therefore whatever he brought forth, evil was brought upon all men through Adam. By his disobedience, you were all made sinners and by nature, sons of wrath. For this one man's fault, sin entered the world, and through sin, death came upon all men, and so death came upon all. Psalm 1: \"You were conceived in sin, concealed in sin, and brought forth in sin.\" None of you are pure, but each one is polluted with ungodliness. Romans 3: \"All have sinned and fall short of the glory of God.\".There is no difference, all have sinned, and seek the glory of God. You are corrupt and become abominable in your studies. Psalm xiii. There is not one that does good, no, not one. For the Lord has looked from heaven upon the children of men, to see if there were any that have understanding or seek after God. But all are fallen from the true way, they have become all together unprofitable. Romans iii. There is not one that does good, no, not one. Their throat is like a wide-mouthed grave, they work deceit with their tongues. The poison of adders is under their lips. The fruits which we bring forth by Adam are theirs. Their mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and wretchedness are in their ways, they know not the way of peace, neither is there any fear of God before their eyes. These are you, the sinful, wicked, and depraved fruits which you bring forth from sin, wickedness, and depravity. Genesis ix. Your minds and thoughts also are prone to evil..You are not able once to think a good thought of yourselves. Who, being born of a woman, can appear pure and clean in the sight of God? What is to be thought of me, who is nothing but dust and a worm? Who is able to say, my heart is clean, and I am pure from sin? You have all sinned, you are all become unclean, Isa. xlvi. all your righteousnesses are like a cloth polluted with menstrual blood. You are fallen as a leaf, and your iniquities have carried you away as the wind. Ioan. i. If you say that you have no sin, you deceive yourselves, Iere. xvii. & the truth is not in you. For your heart is wicked and unsearchable. You are unprofitable servants. Luk. xvii. You are hypocrites and wicked, Esa. ix. and liii. And the mouths of you all have spoken folly. All of you have gone astray as sheep, every one has walked after his own fantasy. Psa. iiii. You all are of one mind..stuborn heart, Iere. iv. You love vanities and seek after lies. In brief, you are foolish people, unwise children, and mad. To do mischief, you are wise enough, but to do good, you are very fools.\n\nHere you see, as in a clear mirror, your deformity, your blemishes, your sores, your grievous wounds. What we are of ourselves. Now may you learn what you are of yourselves, certainly, nothing but flesh, that is to say, all that is nothing, enemies to God, lovers of yourselves, captives to Satan, and fiery brands of hell.\n\nWhat remedy? What shift will you find? Why go you? To what coast will you turn? Ps. cxxxviii. How will you escape the fierce wrath of God? Why go from His presence? Why fly from His face? If you go up into heaven, He is there; if you go down to hell, He is ready also. If you take your flight in the morning, and dwell in the farthest part of the sea, truly His hand will reach you there, yes, and His right hand shall catch you..You will do nothing; it profits not to fly or to abide, for you bring damnation upon yourselves. Thus you see that you cannot escape the divine wrath and God's anger. Your sin has made God angry with you. What have you now, I pray, wherewith you may please him? Yourselves, as you have heard before, are the children of wrath, conceived in sin, born in sin, John iii. carnal, wicked and ungodly, your heart is corrupt, Jeremiah xvii. unclean, stinking, flowing with iniquity, arrogant, puffed up, proud, hating God, loving yourself, full of hypocrisy and all evil. Isaiah xxxiv. Your fruits are like yourselves, detestable in His sight. What purity can flow from a putrid and dirty, unclean, stinking, unsavory puddle? Thus you see that you have no way to pacify God's wrath, which you have stirred up against yourselves through your own wickedness. O dolor What therefore remains, but only that you repent..Look for all cruel and grievous things.\nHell's mouth is open and ready\nto swallow you up. The fire of hell,\nwhich shall never be quenched, tarries for you.\nEverlasting tormentes, intolerable punishments, perpetual\ntorturings await you. You are appointed\nto the place, Matt. xxii. where weeping\nand gnashing of teeth is, Act. xxv where\nthe fire is inextinguishable, Psal. xxxvi where\nthe worm of those who are there, never die. What will you do now? What\nshalls of the law. Will you fulfill\nthe law which God gave you by Moses,\nJohn iii. and so pacify his wrath?Gen. vi.\nBut this you are not able to do. I Cor. xv. For\nof yourselves you are nothing but flesh and clean without God. Rom. viii.\nFlesh and blood cannot possess the kingdom of God. They that are fleshly,\nregard those things that pertain to the flesh. And the desire of the flesh is death.\nYes, the desire of the flesh is enmity against God. For it is not subject to the law of God,\nneither can it be by any means. They that are in the flesh..\"You cannot please God if you live according to the flesh. Those who live after the flesh will die, and he who does not have God's spirit is not His. Now, do you not have the spirit of God, Galatians? As it is written, \"By man came death, but by God's Spirit comes life.\" Inasmuch as in Adam all die, because the flesh lusts against the spirit, and the spirit against the flesh, how shall you fulfill the law to appease God's wrath?\n\nMoreover, the law is spiritual; that is, it is not just about ceremonial and civil works, but also about the pure affections and clean motions of the spirit, and it must be fulfilled not only with external work but also with a sincere and free heart. John 3: \"Doing the works of the law is not what pleases God but the keeping of it. By this we know that we have come to know him: if we keep his commands. The one who says, 'I have come to know him,' but does not do what he commands is a liar, and the truth is not in him. But if anyone keeps his word, God's love is truly perfected in him. By this we know we are in him: Whoever claims to live in him must live as Jesus did.\"\n\nBut as the law is spiritual, so are you of the flesh, that is, prone and ready to all lawlessness, buried in sin, and no less bound to Satan than a bought slave is obstructed and bound to his master. Now the law stands.\".You, of a contrary nature. When will you agree? Romans VII. The law, I confess, is holy, I Timothy i: the commandment is holy, righteous and good, but you are unholy, wicked and evil. How will you comply with the law, that you may pacify God's wrath and deserve remission of your sins through your own merits and deserts? Can he who is dead raise himself up and resume his arms? Can he recover new strengths? Can flesh teach flesh no more to sin? Can the eagle command herself no more to fly? Can the dolphin cease to swim? Ierexiii. Can the man of India change his skin? And the cat of the mountain her spots? Neither can you of yourselves cease to be what you are, nor yet work good, which has been long exercised in evil. Romans VII. The law kills, II Corinthians iii. It gives not life. Romans iv. The law works wrath, displeasure and damnation, it purchases not grace, favor, mercy, remission of sins, peace and tranquility of conscience..For cursed is every one who transgresses the law of Deuteronomy xxvii. Not in all things are you written in the book of the law that you may do them. Galatians iii. No man fulfills the whole law, therefore no man is justified by the law, but rather cursed and brought to damnation. Jacob ii. For he who keeps the whole law and yet offends in one point, is made guilty of all. John vii. Moses gave you a law, Acts xv. And none of you all do fulfill it. Neither you nor your fathers were ever able to bear its yoke. Whoever entered into the glory by the fulfilling of the law? Galatians v. Are you therefore seeking to be justified by the law? You have fallen from that which you sought. You do not know the righteousness of God, and seeking to establish your own righteousness, Romans, cannot be made subject to the righteousness of God. Why the law was given. The law was given to you by Moses from God, not that you should seek to be made righteous by it, which is impossible, but that it should declare to you..you prove the obedience of your heart, refrain from wicked doing, repress idolatry, swearing, uncleanness, disobedience, theft, murder, adultery, false witness, and so on. Set before your eyes your abominable wickedness and sinful living, that you may learn to know yourselves, and make the more haste to approach God's mercy. (Roman 2) For by the law comes the knowledge of sin: You would not have known sin but by the law. (Deuteronomy 5) For you had not known lust except the law had said, \"You shall not covet.\" (Galatians 3) The law is a schoolmaster to teach you what you ought to do. Whose admonitions, warnings, and instructions, if you do not follow nor obey as they teach, rather condemn you, kill you than quicken you. For no flesh will be justified by the works of the law in God's sight. (Romans 3) Your labor in this behalf is in vain, (Galatians 5) since you seek God's favor..remission of sin, justification works of the law only. Why else, will you now fly? Will you pacify God's wrath by offering up the sacrifices of the ceremonial law? This also is in vain. For if your works of the moral law, I mean the ten commandments, bring no one to perfection, and are nothing less able to appease the divine wrath because of their uncleanness which do the commandments, rather which do not, how can this be brought to pass by external ceremonies which are nothing but types, figures, clouds, and shadows of good things? Therefore, he says, do you bring to me repentance from Sabah, and sweet-smelling calamus from far-off countries? Your burnt offerings are not accepted, and your sacrifices have not pleased me. Again, put your burnt offerings to your sacrifices, and eat the flesh, for I did not speak with your fathers, nor did I command them on the day that I brought them out of the land..Egypte, to what purpose do you offer me the multitude of your sacrifices? I am full of them. Mala. The burnt offerings of your cattle, and the fat of your sacrifices, and the blood of your calves, of your lambs and goats, would not I have. When you come before my sight, who requires these things of your hands? Offer no more Sacrifice to me in vain. Your incense is an abomination to me. Your Sabbaths and holy days I cannot endure. He who offers an ox is like him who kills a man. He who slaughters a beast is like him who tramples a dog. He who offers an oblation is like him who offers swine's blood. Here ends your thinking that God has pleasure in these external sacrifices, but rather abhors them. Then perceive you well, this is no way to deliver yourselves out of captivity, and to obtain the favor of God. What will you offer instead?.Now do you invent new things of your own fantasy, and offer them to God of a good intent, so that He may be more merciful to you? This is yet most vain. For if things prescribed and commanded by God himself cannot do this? Proverbs xx. You are in a miserable case. Apocalypses xxii. For you may not put anything to the word of God, nor yet pluck anything from it. You must walk in the way that God has appointed you, neither may you decline to the right hand nor to the left. Deuteronomy xii. Yes, you may not do to your LORD God what you think best in your own eyes, but that only which He commands you. Here therefore is no escape, nor way to avoid His fearsome plagues. Certes the longer you wrangle and entangle yourselves in this matter, the worse you are, so far as I can perceive, so unable are you of yourselves in any point to satisfy God's wrath, and to make Him your friend.\n\nWhat refuge then can you now?.Our desert is everlasting damnation. There is nothing before your eyes but only despair and eternal death, for you have deserved no other, and the reward of sin is death. Romans 6:23. Certainly the hook is laid at the root of the tree, and every tree that brings forth not good fruit shall be hewn down and cast into the fire. Matthew 3:10. How now will you escape from the wrath that is to come? Woe to those who sin and keep not my commandments, says the Lord, surely I will not spare them. Sinners shall be turned into hell, Psalm 9:17. You and all those people who forget God. For God shall reign snares upon sinners, Psalm 11:6. Fire and brimstone, Psalm 67:11. Storm and tempest shall be part of their cup. As smoke decays, so shall the wicked decay, and as wax melts before the face of the fire, so shall sinners perish before the face of God. Ecclesiastes 12:2. The most high hates sinners, and he will be avenged of the wicked. Ecclesiastes 18:5. The soul which sins shall die..The Lord's counsel is upon those who do evil, Psalms xxxiii. They shall die. Psalms iii. The remembrance of the wicked will be blotted out of the earth. Deuteronomy iiii. He who commits sin is of the devil. Hebrews xiii. For the devil sins from the beginning. It is a dreadful thing to fall into the hands of the living God. Woe to you therefore, O ye ungodly men, who have forsaken the law of the Lord, which is most high God. If you are born, in cursing shall you be born, and if you die, in destruction also shall be your portion. The miserable captives, what will you now do? Here you see nothing but malediction, cursing, wrath, vengeance, destruction, perdition, damnation. Here perceive you no way to escape the great displeasure of God, but only to plunge and cast yourself headlong into hell, to be burned with the continual flames of that most terrible and gruesome fire. There is no remedy, all comfort is gone, besides sorrow..and mourning, nothing appears here of the miserable case, where you stand. I think I see you again, very sorry, much lamenting, wringing your hands, tearing your hair, cursing the time of your birth, having pleasure in nothing, walking as persons in distress, void of all consolation and comfort. I have brought you into this case, your joy afterward should be the greater. The knowledge of ourselves leads us to Christ. And that you should have the more pleasant and joyful news, which I now bring to you from heaven. For no man knows what a precious thing a Physician is, except first of all he seals himself sick, and perceives that he has need of a Physician, if he intends to enjoy the benefit of health. Matthew 1: They that are strong have no need of a Physician, but they that are sick. Now therefore, hear again your most pleasant news. John 15:11. That your sadness may be turned into joy, and that your joy may be full and perfect..God, perceiving in what miserable case Adam and all his posterity were set through the breaking of his most blessed and holy commandment, against which by the envy of Satan, death came over all the world, willing of his own free mercy without any of your merits or deserts, to show himself of no less power, to save man, whom the devil was about to condemn, said at that present to Satan, when Adam had offended: \"I will set enmity between thee and a woman, between thy seed and her seed, and that self seed shall bruise thy head.\"\n\nThe beginning of our salvation is Christ. O most sweet and comforting promise. O most heavenly word of grace. Here is the beginning of your joy and gladness. In Adam, you were all lost, but in this seed of a woman, are you all saved. But who is this seed? Not Abel, Isaiah VII says, which without the seed of the woman, by the wonderful operation of the Holy Ghost, took flesh of the most pure virgin. Matthew 1..Mary, Luke I Genesis III Christ is born this day into the world. He is this seed of a woman, who shall tread down the head of this serpent, that is, destroy his power, deliver you out of captivity, set you again at liberty, reconcile you to God your father, purchase remission of your sins, obtain for you the holy Ghost, and make you fellow heirs with him of eternal glory. Satan, sin, death, and hell, with all their army, shall now have no more power against you. I Corinthians x: For by this seed of a woman, Jesus Christ your Lord, God has given you the victory. So that now with triumphant hearts and rejoicing spirits, you may say, O death where is your sting? O hell where is your victory? For now he is born, who shall swallow up death, so that Satan shall have no more dominion over you. Moreover, in this seed alone Jesus Christ shall all nations be blessed. In Adam you all were cursed, Genesisxi.1, but in Christ you are all blessed. Galatians iii. Adam..brought to you wrath and displeasure, but Christ brings love and goodness. Adam is the author of sin, death, and damnation, but Christ is the author of goodness, life, and salvation. Adam cast you down into hell, but Christ lifts you up to heaven. Adam makes you flames of hell's fire, but Christ makes you heirs of eternal glory. By Adam's sin, many were dead, but by Christ's goodness, grace has come upon many. Romans By Adam's wickedness, sin came upon all men unto damnation, but by Christ's righteousness, salvation has come upon all men unto the justification of life. By Adam's disobedience, many were made sinners, but by Christ's obedience, many are made righteous. See, in Christ, you are blessed: that is, pardoned of your sins and received into favor. Furthermore, this is he of whom Jacob prophesied in Genesis xix, that he should come, being looked for and desired by all nations. Deuteronomy xvii. This is he..That Prophet whom God promised to Moses, whom He would raise among his brothers and put His words in his mouth, so that whoever ever will not hear him, shall perish and be utterly destroyed. Exodus xii. This is he who was figured in the old law by so many types, Exodus xvi. VII. ceremonies and shadows. Psalms xxx, Psalms cix, Isaiah lxiiii, Psalms cxliiii, Luke x. After the order of Melchizedek. This is he, whom so many kings and prophets have desired to see. And now he is come who was long desired. How much blessed and fortunate are you therefore, to whom it has pleased to see this day? You may well rejoice, Psalms xlvi, and clap your hands for joy. I Kings iii. xii. For he is not born to be unto you a tyrant, a fearsome LORD, a cruel judge, an extreme avenger, but a sweet savior, a gentle LORD, a bountiful favorer, a merciful one..forgyuer. Mat. I. Why such a thing you may well perceive by his name, for his name is IESUS. Iesus, by true interpretation, is given to him by God his father through the angel. This interpretation is a SAVIOR. For he it is who shall save his people from their sins. Mark, he shall save them and not condemn them. If he had had a rigorous name, you might well have been afraid of him, but his name is full of sweetness, pleasure, delight, and comfort. And because you should not fear to come unto him, Christ became poor to make us rich. Luke. i. Psalm. viii. Heb. ii. John. xvii. Matt. viii. ii. Cor. viii. Behold, he is not born royally after the manner of worldly princes, set out with gallant pomp, but humbly, meekly, and lowly. For he lies simply, in a manger, wrapped in swaddling clothes, unless otherwise he is LORD over all things both in heaven and in earth. But his kingdom is not of this world. For he has not so much as a place where he may lay his head. Thus he became poor..That by his poverty you should become rich. O how much are you bound to this poor new king and savior, who, when he was in the form of God, took upon him the shape of a servant, and became man for your sake. If she had not done this, Christ alone saves, and makes us clean from all sin. Indeed, you would have been damned forever and ever. For your sin was so heinous and great that it could not otherwise be taken away but only by him. By him, yes by him alone, are all your sins put away. He it is, yes he it is alone, who puts away your iniquities for his own sake, and will remember them no more. A righteous God, Isaiah xliii, Isaiah xlv, and such a one as saves, is there none but he alone. He is that lamb of God, John i.1, which takes away the sin of the world. He is that savior, who has come into the world to save sinners. He it is, in whose name and in none others under heaven, men must be saved..Moreover, various grave and serious causes are given for Christ's birth. First, since you all are grievous sinners and have broken all the commandments of God, he should fulfill the law for you. Christ delivered us from the curse of the law. Delivering you from the curse of the law, to which you were bound, or else saved could you be by no means. And this child, who is now born, will do this for you: I mean, Satisfaction. Galatians x. For Christ is the perfect fulfilling of the law unto justification for every one that believes. Galatians iii. Christ shall redeem you from the curse of the law, while he is made accursed for your sake. Deuteronomy xxi. \"Cursed be every one that hangs on a tree.\" O what joyful trading are these to you, to hear that Christ shall deliver you from the curse of the law, and restore you to life, which before were dead?\n\nSecondly, seeing that the world was grown old, and the law was become obsolete, it was expedient that there should be new oblations, wherewith to satisfy God; and therefore the eternal Father, sending his only Son in the likeness of sinful flesh, and for a sin-offering, imposed him as a ransom to the Father: he bearing the sin of the whole world, and taking upon him the curse thereof in our stead, merited both for himself and for us eternal life. And therefore he is called the author of eternal salvation to all them that obey him.\n\nHebrews vii. For this Melchisedec, king of Salem, and priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which signifies King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes from the people according to the law, that is, from their brethren, though they come out of Abraham: But he whose descent is not counted from them, received tithes from Abraham, and blessed him that had the promises. And to whom also of the tribes did they appoint the priest's office? and of the Levites who were the ministers of the tabernacle, who offered the gifts, who also came near to minister unto the holy place of God, for they had the adding of a law unto the priesthood, to the end that they should be ministers of a sanctuary, and to have the oversight of the temple: But this man, who neither was of the tribe of Levi, nor of the tribe of Judah, but of the root of Jesse, and of the tribe of Judah, was made, and is called the Son of God.\n\nNow consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes from the people according to the law, that is, from their brethren, though they come out of Abraham: But he whose descent is not counted from them, received tithes from Abraham, and blessed him that had the promises. And to whom also of the tribes did they appoint the priest's office? and of the Levites who were the ministers of the tabernacle, who offered the gifts, who also came near to minister unto the holy place of God, for they had the adding of a law unto the priesthood, to the end that they should be ministers of a sanctuary, and to have the oversight of the temple: But this man, who neither was of the tribe of Levi, nor of the tribe of Judah, but of the root of Jesse, and of the tribe of Judah, was made, and is called the Son of God.\n\nNow consider how great this man was, whom even Abraham, the patriarch, blessed, and to whom he gave a tenth of the spoils. The law indeed, given by Moses, provides that the priests who are of Levi's line, and who come to the ministry of the tabernacle, should receive tithes from the people.is without all knowledge of God, Christ truly teaches the will of his Father. Corrupted with Idolatry, poisoned with their own imaginations, drowned in Hypocrisy, and altogether Satan's followers. And surely, as he is come from God to be a master & teacher, so will he undoubtedly teach godly things. For he that cometh from heaven is above all men: And that he hath seen and heard, will he testify. For he whom God hath sent speaks the words of God. For God gave him not the spirit by measure. But the spirit of God is plentifully upon him, because he has anointed him to preach good tidings, to the poor he has sent him, that he should heal the brokenhearted, preach deliverance to prisoners, sight to the blind, and freely set at liberty those who are bruised, and declare the acceptable year of the LORD. Isa. xi. Isa. ii. The earth shall be full of the knowledge of the LORD. All nations shall resort unto him. They shall say one to another, come, let us go..\"To the mount of the Lord, and to the house of the God of Jacob, and he shall teach us his ways, that we may walk in his paths. The people who walk in darkness shall see a great light, Isaiah ix. Matthew iii. And they who dwell in the land of the shadow of death, shall have the light shine upon them. Christ shall multiply the people and increase their joy also. He shall make them rejoice, even as men who make merry in harvest, and as me who have obtained the victory, when they deal out the spoils. For he shall break the yoke of their burden. The wolf shall dwell with the lamb, Isaiah xi. And the cow of the mountain shall lie down with the goat. The calf and the lion shall feed together, and their young ones shall lie down together. And the lion shall eat straw like the ox. And the infant, as soon as it is born, shall play on the hole of the adder.\".and the child that is chosen shall put his hand into a cocatrice's nest. They shall not harm, nor shall they kill in all God's holy mountaine. For the earth shall be full of the knowledge of the LORD, as the water of the sea covered the earth. O what a singular pleasure is this for you, who hitherto have been blindly led in all kinds of idolatry and wickedness to the great danger and peril of your soul's health (for if the blind lead the blind, both fall into the ditch) to have such a heavenly teacher coming down from the bosom of God the Father, John iii. Tit. i. which cannot lie, but will purely and sincerely teach you all truth, John xvi. That you may undoubtedly know the true God, which thing is everlasting life, and consummate or perfect righteousness.\n\nCan any news be brought unto you more\nwelcome? It is truly a great joy, that rejoices not at the hearing of them. Christ confirms his doctrine with miracles.\nThirdly, he shall not only work miracles, but also\n\n(Note: The text appears to be a passage from the Bible, specifically from the Gospel of John, possibly from the King James Version. No major cleaning was required as the text was already in readable English, but some minor corrections were made to ensure accuracy.).all syncretists inform you of the way of his celestial father, but he shall also work many strange and wonderful miracles among you, Matt. 7:1-21. To confirm his doctrine, and to show that he is unfakedly the true Messiah, who was promised to come before for so many years. For he shall restore the sick to health, the blind to sight, the dead to hearing, the dumb to speaking, the lame to walking, the mad to their whole mind, the possessed of the devil to their perfect state, the dead to life, the sinners to grace and virtue. Then, as the Prophet says, the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. The lame shall leap like a deer, and the tongue of the dumb shall be loosed. They shall enter and come into Zion with praise, and everlasting joy shall be upon their heads. Joy and merriment shall they have, sorrow and mourning shall flee from them. Whose heart is not glad to hear these things?.\"Fourthly, he shall watch over us and all Christ's good deeds are our good deeds. Luke 9:22, Matthew 4:4. Pray and fast, exercising all kinds of benevolence and virtue, not for himself but for you, for your health, comfort, profit, and salvation. All that he shall do shall be done for your sake. I Corinthians 1:3. His watching, fasting, praying, alms deeds, and all that he does shall be yours. His righteousness, holiness, and godly life shall be yours. Christ is our new year's gift. For Christ himself is yours. This Child is born for your sake, and this Son is given to you. He is your new year's gift. He who spared not his own Son but gave him up for us, how will he not also with him freely give us all things? Who shall now harm us?\".that are the elect and chosen people of God? It is God who justifies and makes you righteous; who then can condemn you? O most blessed and joyful tidings. Forty-fifthly, when he has lived godly on this manner, both in the death of Christ, and also preached purely the divine will of his celestial Father, John the seventh Bishop, the head priests, the Scribes and Pharisees,) who, though they show their obstinate blindness and feigned malice, shall ever hate him, Mat. xxii. Mat. xi. John. viii. John. xii. Mat, xi Mat. xii.\nobscure his most pure and irreproachable name) shall at last\ngrow into so great a malice and fury against Christ, that they shall never cease until they have cruelly slain him. John. vii. For they shall report him to be a glutton, a winebibber, a friend of publicans & sinners, one that casts out devils by the help of Beelzebub, prince of devils, a Samaritan, one possessed with a devil, one altogether setting a mad house, a seducer and deceiver..The people, a destroyer of God's temple, an heretic, a traitor, and one who forbids paying tribute to Caesar. They shall make his own disciple betray him through gifts and rewards. They will bring in false witnesses. Mark. xv. Behold the pain.\n\nThey shall lay many things to his charge unjustly. They shall mock him, they shall rail on him, they shall spit on him, they shall buffet him, they shall scourge him, they shall put a crown of thorns on his head, they shall nail him on a cross, they shall pierce him through to the heart with a spear, they shall for very spite hang him between two thieves and cruel murderers, as though he were the chief and principal.\n\nNo kind of torment or vilany can be invented. But the very same shall they exercise upon him. For from the sole of the foot to the top of the head, there shall be no whole place in his most blessed body. O cruel fury & furious cruelty. All these things shall he suffer not for his own, but for ours..For your sake, for your health and salvation,\nhe will give his body to the stroke, and his cheeks to the one who pulls him. His face shall not turn away from the one who scourges and spits on him. Isaiah 53:5 Like a sheep he will be led to be slaughtered, and like a lamb before the shearer he will keep silent, neither shall he open his mouth. Thus because it is his pleasure, he will offer himself upon the altar of the cross, Colossians 1:24 and by his most precious blood pay our ransom. Matthew 6:29 By his glorious passion, he will take upon himself your infirmities and carry away your sins. By his most blessed wounds, all your iniquities will be put away. All your sins shall be laid on his back. His blood will make you clean from all your sin. By his blood, you will have remission of your sins. 1 John 1:7 By the precious blood of this Christ, you will be redeemed from the tyranny of Satan. By the oblation of Christ, you will be made whole..Col. i. Delivered from all wickedness, I John. 1: Delivered from the power of darkness, and carried into the glorious kingdom of God. I John 1. For he is the Lamb of God, who takes away the sin of the world. Matt. xviii, Luke. xix. This is the Son of man, who has come to save that which was lost, and not to destroy souls but to save them. And all this shall come to pass through the oblation and offering of his most precious and blessed body. For he shall, by your Bishop, Heb. x. not be such a one as also shall have need to offer for his own sins, but for yours only, neither shall he be like the bishops of the old law, who offer daily for the sins of the people such sacrifices as can never take away sin nor make men perfect. Heb. vii. But this your Bishop shall be godly, innocent, faultless, separated from sinners, and made higher than the heavens, who shall not need, as the other bishops do, daily to offer sacrifices first for his own sins, and afterward for the sins of the people. For he is the one.Being without all sin, he shall once and for all offer himself. And this one sacrifice or oblation of his most blessed body shall be able to save as many as believe in him, even to the uttermost. Christ, being the Bishop of good things to come, shall enter into the holy place by his own blood, and find everlasting redemption. He, through the Holy Ghost, shall offer himself immaculate to God (Heb. ix). And purge your conscience from dead works to serve the living God. He, once for all offering up himself, shall take away the sins of many (Hob. x). By the oblation of the body of Jesus Christ, done once for all, shall you be sanctified. With one oblation, he will make perfect forevermore those who are sanctified. Here you see of what inestimable price the sacrifice of Christ, your Bishop, is. The virtue of it never ceases, but endures in perfect strength forever and ever, the sins of the faithful..repentant may be forgiven at all times by it. Christ's blood shall not cry for vengeance, as the blood of Abel did, but for mercy, grace, and favor. Gen. iv. And by Christ's blood all things, both in heaven and earth, will be reconciled to God the Father immediately. Heb. x.\n\nSo that now you shall be purged of all your sins by this one and all-sufficient oblation of Jesus Christ, your Bishop. Isa. lxiii. For he alone shall tread down the winepress, and take upon his back the great and heavy burden of your sins.\n\nHe by his death shall slay death and overcome Satan, sin, hell, despair, and all that may be against you. So now you shall be made so clear as though you had never offended.\n\nYou shall now be set at liberty as though before you had never been in captivity. And all this shall come to pass by the death alone of this young child now born, whose body shall be the only sacrifice for all your sins. Augustinus in Manual, Cap. xxii. To which, as unto him..an holy anchor you must always row for aid, refuge, and succor, trusting assuredly that his death is for your merit and the compassion and exceeding mercy of Christ, your Lord. You are not without merit, so long as your Lord of mercies does not fail. And if the merits of the Lord are many, then you are plentiful in merits. The more able He is to save, the safer and without danger you are. Thus see what a great occasion you have to rejoice in the death of the Lord. Christ is your only savior, by whose death so many singular and great commodities shall come to you. God forbade therefore that you should rejoice in anything at all, save only in the cross and death of your Lord Jesus Christ.\n\nBut inasmuch as it is not sufficient that this new Lord Jesus Christ dies for your sins, according to the resurrection of Christ in Rome, iv, He must also rise again for your justification. Therefore I also declare to you these most joyful and comforting news. After He rises again..By his power, he who is once dead and buried shall gloriously rise again on the third day from death to life, according to the holy scriptures. Isaiah 66:17 For God his father will make him alive after two days, and on the third day he shall raise him up, and he shall live in his sight. As Jonah was in the belly of the whale for three days and three nights, Jonah 1:17 and 2:1, so shall the Son of Man be in the heart of the earth for three days and three nights. And as Jonah, by the power of God, came out of the whale's belly on the third day, Matthew 12:40, so shall this Christ by the power of his father rise again on the third day from death to life. 1 Corinthians 15 By this glorious resurrection of Jesus Christ, you shall get the victory over Satan, sin, death, Rome, hell, despair, and all. By this glorious resurrection of Jesus Christ, you shall be made righteous in God the Father's sight. John By this glorious resurrection of Jesus Christ, heavenly gates shall be opened for you, which.\"By this glorious resurrection of Jesus Christ, you shall rise again and enter eternal life. I John 5:26. By this glorious resurrection of Jesus Christ, God, in His exceeding mercy, will beget you a new hope and an inheritance that is kept for you in heaven. I John 2:25. For Christ is the resurrection and life. He who believes in Him, though he were dead, yet shall he live, and everyone who lives and believes in Him shall never die. Behold, in what joyful and merry state you shall be set by Christ's most glorious resurrection. What is here but that which moves and stirs us to joy and gladness? To be too brutal is he who, at the hearing of these most sweet and delightful news, does not seriously rejoice.\"\n\nAfter the Lord Jesus Christ rose again from death to life, and His ascension, He spent certain days on earth showing Himself unchanged. Acts 1:26, 16..\"He has risen to his disciples (Luke 24:51, 52). Other than this, He will ascend by the wonderful power of His Godhead into heaven (Acts 1:9, Hebrews 1:3). In the presence of His disciples, He will sit down on the right hand of God the Father, equal in concern regarding His debt with His Father in all virtue, power, strength, and power (John 14:12-14, John 12:32, 34). By His marvelous ascension, He will prepare places for you in the house of His eternal Father. For He is the way, the truth, and the life (John 14:6). No one comes to the Father but through Him (John 14:6). But His marvelous ascension will draw you all to Him. (Psalm 68:18). By His marvelous ascension, He will give you diverse spiritual gifts through the sending of the holy ghost, the sweet comforter (John 14:16, 17, 26).\".He will be with you until the very end of the world. I am He. He will not leave, Hebrews xiii. For He is called Emmanuel, Matthew i. This is interpreted as \"God is with us,\" Isaiah vi. For He is the God who will always accompany you as long as you abide in His word. Yes, He will come and dwell with you. He will offer Himself to you, just as a gentle and loving father does to his most tender children. For this promise, I will be among them, and be conversant among them, I will be their God, and they shall be my people, yes, I will be their father, and they shall be my sons and daughters. Again, though Christ will sit at the right hand of God the almighty Father, Christ alone is our mediator and advocate. Yet He will not be idle and completely abandon seeking your profit. Romans ix. For He will continually pray and make intercession to His Father for you. He, Hebrews vii and ix. This is the Christ Jesus, our only mediator, I Timothy ii..If one of you sins, you have an advocate: I John ii. Even Jesus Christ is the righteous one. And he is the one who obtains mercy for your sins. I John xiv. and xvi. Whatever you ask of the Father in his name, he will surely give it to you. What more do you desire? Are not these comfortable and sweet newes to hear, Isaiah ix. You have this day a precious jewel born among you, yes, and given to you freely? Verily your joy ought to be so great that it could not be expressed.\n\nWhat is the time when one comes to this world shall have an end? Of Christ's coming to the judgment: Matthew xxv. Then shall your Lord and king Jesus Christ come in his glory. Corinthians xv. i.\n\nAnd before him shall be gathered all nations. Thessalonians iii. For at the voice of the archangel and trumpet of God, all people shall rise out of the earth, Isaiah xxvi. with their bodies, both faithful and unfaithful. I John v.\n\nThose who have done good shall come forth into the resurrection of life, Romans xiv. but they that have done evil, into the resurrection of damnation..They have done evil, Rom. 2.1. In the resurrection of Danaco. Corinthians 15. All shall be present before the judging place of Christ. Every man shall receive according to his deeds. Those who are his faithful people shall receive for your corruptible body, an incorruptible body, for your mortal body an immortal body, and even such one as shall be like His own glorious body. It has not yet appeared that you shall be. I John 3. But know that if he appears, you shall be like Him, for you shall see the day of judgment shall be to the wicked and unfaithful, A day of wrath, a day of trouble and misery, a day of calamity and misery, a day of darkness and distress. Amos 5. They shall go about as blind men, because they have offended the LORD, and their blood shall be shed as dust, and their bodies as the refuse heaps. Neither shall their silver and gold be able to deliver them in that day of the LORD's wrath. For to them it shall be said, Matthew 25. Depart from me, you cursed, into everlasting fire..But the day is for you, His faithful people and the obedient, a day of consolation, comfort, joy, and mirth with all gladness. For to you it will be said: \"Mat. xxv. Come, blessed children of my Father, inherit the kingdom prepared for you from the foundation of the world. i.e. Thes. iiii. For you shall be taken up in the clouds to meet the LORD in the air, and so shall you ever be with the LORD in glory. But who is able to express what joy, what pleasure, what mirth, what gladness you shall have in heaven? Isa. xliiii. The eye has not seen, nor the ear heard, nor has it entered into the heart of man what God has prepared for those who love Him. You shall see Him face to face; upon whom angels long to look. Isa. With sorrow, care, thought, pain, or death shall you no more be entangled. Apoc. v. God shall wipe away all tears from your eyes. Isa. li. Your joy, your gladness, your mirth..All pleasure of this world compared to the least joy of heaven is nothing. Apoc. xxi This celestial city is of pure gold, like clear glass, and the foundations of the walls of this city are garnished with all manner of precious stones. The gates are of fine pearl. Yea, the streets of this heavenly city are pure gold. It has no need of the sun nor of the moon to lighten it. For the brightness of God lights it, Isa. ix, and the Lamb is the light of it. Dan. xii. In this city shall you shine as the shining of the stars, and be as stars forever. World without end. You shall be as angels in heaven, you shall be pillars in the temple of God. Apoc. iii. You shall have white garments, you shall sit with Christ on his throne, you shall eat the hidden manna, you shall eat of the tree of life, which is in the midst of the Paradise of God. Apoc. You shall have a white stone, and in the stone a new name written, which no man knows except he who receives it..I. You shall receive the crown of life, which the Lord has promised to those who love Him. (Iacob 1:1)\nII. You shall receive the uncorrupted crown of glory. (I Peter 5:4)\nIII. You shall receive the crown of righteousness, which the Lord, a righteous judge, will give to all those who love His coming. (II Timothy 4:8)\nIV. To conclude, according to His promise, you shall receive everlasting life, in which you shall live with God the Father, and this His Son Jesus Christ, your Lord and Savior, with the Holy Ghost, one God, world without end, to whom alone be all honor & glory for ever and ever. (I Timothy 1:17)\nV. Behold how miserable a case you are, redeemed and fallen by the sin of Adam, (Ephesians 2:1-3) and how that by Him you are all damned and made sons of wrath. (Ephesians 2:3) You see that from yourselves, because of your imperfections, (Ephesians 2:5).You are not able to do any good thing that can satisfy God's will and appease His wrath. You see that the works of the law cannot make you free in God's sight, II Cor. iii. Nor are you able, by your own strength and free will, to obtain remission of your sins by doing them. Heb. xiii. You also see that the sacrifices of the old law cannot put away sin, Dent. iii. And works of your own invention are most imperfect and least able to purchase grace and favor. Thus you see that of your own selves, by your own policy, by your own righteousness, you are not able to escape the danger of damnation, yes, rather damnation itself. Therefore I declared to you the comfortable news out of heaven, showing you that God, not for the works of righteousness that you have done, which in truth are none, but of His own free and great mercy, has vouchsafed to preserve and keep you from the danger of Satan's sin, death, and hell..His beloved son Jesus Christ, born today in the city of David, to be the savior of the world. Matthew 3:3. So that for the sake of Jesus Christ, God is well pleased with you. You have heard that the law has condemned you, Deuteronomy 26, inasmuch as you are transgressors of it, Galatians 3, and has made you accursed. From this curse of the law, Christ will deliver you, not from the law itself, that you should live ungodly, Ephesians 5, but from the curse, servitude, bondage, damnation of the law. For he will fulfill the whole law to the uttermost. Matthew 5:17. And his fulfilling it will be accepted before God the Father for the fulfilling of many who believe in him. Romans 3:22. And setting you at liberty from the curse of the law, Ezekiel 36, will give you a new heart, and put in you a new spirit, and he shall take away your stony heart and give you a fleshly heart, that is, a soft one..\"And a gentle heart, ready to comply with God's will. He [Heb. viii.] will give his laws to your minds, and write them in your hearts, so that you may freely and with a good spirit fulfill them. You have heard how this Christ will bring you out of the darkness into the light of truth by the sincere declaring of his father's will. Ioan. viii. For he is the light of the world, and God has given him to be a witness to the people, Esay. ix. a captain and master among the heathen. Mat. iiii. And this his doctrine he will confirm with such miracles, Esay. iv. as will surely show and prove that he is that true Messiah, who was promised to come. Dan. ix.\n\nAgain, you have heard all his good deeds are yours. Rom. viii. For with him, God the father has given you all things, i. Cor. i. so that he is your wisdom, your righteousness, your sanctification, and redemption.\".sacrifice at the Altar of the cross and by this one oblation and sacrifice of his most blessed body, done once for all, Ephesians 5:26-27: all your sins shall be put away, you shall be made perfect, and washed from all deformity so clean by Christ's blood, Ephesians 5:26-27, as though you had never offended before. You have heard again that as Christ shall die for your sins, Romans 3:25: so shall he rise again for your justification, Hebrews 2:1. obtaining for you the victory over sin, Corinthians 15:55-56, death and hell, Osee 13:14, that his most glorious resurrection. You have heard also that after he is once risen again, he shall remain certain days, and then ascend corporally into heaven, Matthew 26:64 and sit down on the right hand of God the Father, Acts 1:9, sending down the Holy Ghost, Hebrews 9:14, which shall lead you into all truth. John 16:13. You have heard also that Christ sitting on the right hand of God the Father shall not be idle, i Timothy 2:3-4: but will still provide and seek your health. i John 2:2. He shall provide..He shall be your mediator and advocate. (Roman 7:24) He shall make continual intercession for you. (Hebrews 7:25) He shall present your cause before God his father. He shall advocate your matter before the divine presence. (1 John 2:1) If at any time you excite or stir up God's wrath against you through your iniquity, he shall appease it, and make God the Father still your loving Father, who otherwise would be to you an extreme avenger. You have heard again that Christ will come gloriously from the right hand of his Father to judge the quick and the dead, (Matthew 25) and how after the judgment is once done, (Isaiah 62:2) you shall enter into glory with him, (Corinthians 2:9) living for ever after in such joy, pleasure, and gladness, as cannot by any means be expressed by tongue, or conceived in the heart. All these commodities, pleasures, and profits shall you have by this your new king and savior Jesus Christ, who this day is born in Bethlehem, a city of David. What more pleasant and desirable than this?.Thank you for the news that reached you then? What could have brought such joy to your hearts, as the hearing of these news? Can anything be like these chances to you, so great, so welcome, so acceptable, so joyful? Truly, if you seriously consider the misery with which you were overwhelmed before, you will easily perceive that you have an earnest cause to rejoice. No prisoner, no captive, no bond slave was ever in such captivity and thralldom as you were, before these news were brought to you. I that horrible monster and pestilent serpent, even Satan himself, yes, and not for certain years, but for eternity. Neither was it only your body that was in captivity and bondage, but your soul also, both your body and soul were captive to him. Therefore, seeing that you shall receive from this your new king so many, so great, so inestimable benefits,.Receive this, your savior, with embracing arms. Psalm 2. Run to him if not with the feet of your body, yet with the feet of your mind. Know him to be your alone and omniscient savior, Acts iii. And that there is no other name given among men under heaven, in whom they must be saved, Matthew xvi. But only this name of Jesus Christ. Ephesians ii. Confess him to be the true son of the living God, John xiv. Who has now taken flesh of you, most pure and clean virgin Mary, for your sake. 1 Corinthians i. Confess him alone to be your peace, Ezekiel xxxiv. life, Colossians i. health, 1 Timothy ii. defense, goodness, wisdom, righteousness, sanctification, redemption, pastor, shepherd, bishop, and head. In all your trouble, resort to him as unto a strong bulwark, you may ease you of your miserable burdens. Pour out your hearts before this LORD. 1 John i. Know him to be your alone mediator and advocate. John xvi. Ask all things of him..\"in his name. (Esay. xlix) Do not think of his great goodness and exceeding mercy towards you. Can a woman forget the child of her womb, and the son she has borne? And though she may forget him, yet he will not forget you. For behold, he has written you up on the palms of his hands (Isaiah xlix). So ever you are in his sight. He will undoubtedly ease you of your burdens, (Isaiah xliiii). If you thirst, he will give you of the water of life freely. If you hunger, he is the bread of life, which came down from heaven. If any man eats of that bread, he shall live forever. If you are sick, he is a Physician, ready to cure and heal all your diseases. If you are bound and in servitude, (John viii) he will make you free, and set you at liberty. If you are dead in sin, (John xi) he is the resurrection and life. (John viii) If you walk in darkness, he is the light of the world. He who follows him will not walk in darkness, but shall have the light of life.\".If you are poor, he is rich to all who call upon him.\nIf you are wicked, impious, and foolish, he is righteous, holy, and wise. If you are oppressed with the sinful death of hell, he has subdued them all. If you fear the wrath of God the Father, he is your mediator, advocate, and atonement maker. If you have condemned yourself through sin, he is a savior, and will save his people from their sins. What more do you want? You want nothing, but he will supply it for you abundantly, and to the uttermost. Do not therefore be afraid to come to this your new King, Jesus Christ. For the very reason for his coming is not to destroy, but to save souls.\n\nReceive him therefore with joyful hearts. An exhortation to diligent doing of good works. Forsake all idolatry and vain superstition. Believe in him alone. Put your affection and trust in none other but in him only. And let not this your faith be dead, but alive..agile, quick, lovely, and mighty in operation. Let it be such a faith, which works by love. First, let your faith bring forth an earnest love toward God, Galatians 5:6, and out of this love toward God, let such a love proceed toward your neighbor, that out of that love there may spring pleasure of good works. Psalm 1:3. Be like a good tree, Matthew 21:25, which brings forth its fruit in due time. Galatians 6:9. Be not bare and unfruitful fig tree unless you are pruned and cursed. While you have time, work good to all men. For God has not delivered you from the power of your enemies, and of all such as hate you, that you should still continue evil, or return to your old wickedness, but that you should serve him in holiness and righteousness before him all the days of our life. Romans 8:2. The law of the Spirit of life in Christ Jesus has made you free from the law of sin and death. Galatians 5:1. Nevertheless, though you have been called Calvinists..Be as free from having not liberty,\nfor a cloak of wickedness, but be\nas the servants of God. For Christ\nhas not of His own mere bounty\ndelivered you from the miserable\nservitude of Satan, that you should\nrun again to that your enemy,\nbut that you should serve Him, who\nhas shown you such great kindness.\nYou are now Christ's together, make\ntherefore your look what He will have you do.\nFor if He is punished, who despises\nto fulfill the commandment of a terrestrial\nand earthly Prince, in what case are you,\nif you do either cast away or despise\nthe commandment of an heavenly\ngoverner? Certainly you ought\nto institute and order your life,\nthat it should serve Christ your captain\nin such a manner, that Satan should\nhave nothing to do with you, nor\nyou with him. For he that sins,\nis the servant of sin. John. viii.\nTherefore, cast away all sin from you,\nand give your mind to purity and holiness of life,\nand ever study to maintain mutual love. Matthew. vii..Not everyone who says, \"Lord, Lord,\" will enter the kingdom of heaven, but he who does the will of God in heaven. He who belongs to Christ is a new creature. Galatians 5:16-17, and they who are his have crucified the flesh with its passions and desires. Therefore, if you are soldiers of Christ, declare it in outward works. It is a point of notable shame to boast that you belong to Christ's army and yet do nothing at all that he commands. He who says he dwells in him ought to walk as he walked. 1 John 2:6. If you say, \"I have no sin,\" you deceive yourself and the truth is not in you. Reject all wickedness and embrace all godliness. Reject idolatry and practice the true worship of God. Galatians 5:24-25, cast away the works of the flesh and put on the fruits of the Spirit, mortify old Adam and become new men..\"Give glory to God alone. Shorte: Let your light shine before men, that they may see your good works and glorify your Father in heaven. To Him, with your new king and omniscient Savior Jesus Christ, God's own Son, and the Holy Ghost, who gives most sweet comfort, be all honor and glory in the world without end. Amen. Give the glory to God alone.\"", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "The defense of the Marriage of Priests: Against Steven Eardiner, bishop of Winchester, William Repse, bishop of Norwich, and all the bishops and priests of that false popish sect, with a confutation of their unwarranted vows unwarrantably defined: whereby they have so wickedly separated those whom God joined in lawful marriage.\nMade by James Sawtry.\n\nThou shalt be destroyed with the breath of the Lord's mouth, O Antichrist. (Isaiah xi)\n\nWhen God is our refuge and a stronghold, a very present help in trouble, therefore we will not fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. (Psalm xl)\n\nWhen the people of God called Israel (Exodus i. & iii.) had been after the death of Joseph. (Genesis xl).You are in that furnace and harsh bondage of Egypt, / our almighty merciful father, / considering their heavy labors in clay and brick, & hearing their deep sighs and grievous groans crying daily under their intolerable burdens: & again remembering his promise made with their fathers, Abraham, Isaac, and Jacob: sent them Moses and Aaron with his word & miracles to deliver them out of that miserable servitude from under that heavy yoke of Pharaoh. Pharaoh, / the figure of the pope, / who knew not Moses, the figure of Christ..Many Moses and Aaron, as faithful and free preachers, have daily and often sent God's everlasting word of salvation and deliverance to the hardened popes and their obdurate bishops throughout Christendom, to deliver His sheep from the miserable anti-Christian bondage of their damning doctrines, erroneous and false religion, superstitious rites, devilish traditions, and sinful ceremonies, even the intolerable burdens laid upon the backs of the poor which they themselves will not once lift a finger to ease. And yet, just as Pharaoh with his charmers and enchanters resisted God, His messengers, His word, and miracles (not by standing firm himself with his Egyptians, but rather being most grievously plagued), so too, today, Christ's messengers, His gospel and miracles, are not only spitefully and cruelly resisted but destroyed, burned, and banished..Wherein Pharaoh, an idolater, showed himself more gentle and merciful to Israel than popes and bishops do to their flocks. For Pharaoh, at last, allowed the departure of Israel when he saw his firstborn son and all the firstborn children and beasts in Egypt. But popes and bishops will not allow not only their firstborn sons, daughters, and their bishoprics to be clean gone, but also the firstborn faith, the only justifier of all Christian religion, taken from them and given to the Turks and Jews, before they will suffer the almighty message of God's holy word to take place and consent to it for the deliverance of Christ's church from their damning doctrines, popish errors, and false religion. Freely to follow the true preachers of the word of their salvation in Christ's blood..What an intolerable burden is it to young persons, perpetually burning in concupiscence and desire for the opposite sex, whom God created to be joined in wedlock, the lawful remedy and help one for the other, through His almighty word naturally joining and inclining the man to love the woman, and the woman the man, as the grass or tree in its time to grow and bring forth fruit? And yet, for this damning prohibition of the pope, they may not enjoy God's honorable ordinance and lawful remedy of wedlock instituted by God? When God saw man alone, he said, \"It is not good for man to be alone.\" But the antichristian papists, the very seed of the serpent, wiser than God, for they daily eat of the tree of the knowledge of good and evil at the temptation of the serpent, their father, affirm and decree against God that it is better for man to live alone, indeed, to have an unmarried life..Whores, as Bishop Stokeley of London once declared in open judgment to a married priest, would rather keep other men's wives, abuse their daughters, and violate their maidens, than marry their own lawful wives in chaste matrimony, according to God's holy institution and ordinance. Besides this, it is even more intolerable for poor married men with their lawful wives and natural children, through their ungodly acts, to be thus drawn apart, as if with wild horses, one member from another, so painfully plucked that the husband may not come into, nor look towards, the same town where he left his own wife and children, in pain of death, when the almighty word of God so cruelly and violently threatens them, whatever it may be..I. They persist in exalting themselves against the most high God, those who intend to destructively corrupt and damn their own households. In those days, there were no small married men (whom I could name) who were ensnared by some priests' wives and would have made them their mistresses if the poor men had not resisted their wicked temptations. Thus, you see under what holy pretense noble married men separated priests from their true wives to make them their mistresses, which is but a laughable game and wanton unpunished behavior for these great men, the bishops. But under what holy hypocritical pretext (I pray) has this spiritual serpenthood assumed this form? Corinthians 11:14, angels of light, thus perverted and destroyed the first God's holy ordinance of marriage? Indeed, under the feigned guise of chastity, the occasion of all whoredom arises..The glittering color of Wyuelesse's chastity / the fountain of all whoredom / forbids marrying, as the holy ghost constantly affirms / the plain doctrine. Timothy iv. of the devil: Of this devilish doctrine, almost now pressed by God's word, are bold, arrogant Stephen Gardiner, bishop of Winchester, and Stephen Gardiner, bishop of Winchester. Drunken black monk Repse, abbot quondam of St. Benets & now bishop of Norwich, and Repse of Norwich, with their Pharisaical faction, are the instigators / authors of a new one. Repse of Norwich is livelily described & in their own colors painted, sitting in their profane convention. With blood and fingers embowed with sin, their lips speaking lies, and their tongues painting mischief.\n\nThe bishops' convocation house..For none of these bloody beings calls in righteousness for their advocate in the law, but they lean all unto vanity and lies. They study fantasies, they conceive laborious busynesses, and at last bring forth mischief. They sat hatching the cockscomb's eggs weaving the spider's webs: and he that eats of their eggs shall die, but if he treads them under his foot, the serpent shall yet break forth and,\n\nIn the year of our Lord M. D. xxxix, these venomous vipers broke forth,\nWinchester with his adulterous generation, encrusted walls, & painted sepulchers to color this their doctrine of the devil, their father. With their vicious views of men and women, they dedicated to God as though there were no part given to God but only their prodigious, shameless showmen. But Rom. vi. Gal. iii. Ephe. v..You shall know (Christian reader) That whoever is baptized into the death of Christ Jesus, perpetually to mortify their flesh, to be reused in spirit, as our baptism with water teaches and admonishes all Christians, the same is the Apostle Paul. II Corinthians 2:14. Serve God in spirit and truth. And our priests of Baal, even the popes' followers, not being content with the first and only holy sacrament of the common Christian profession, but have by a new and false sacrament instituted by the pope entered into another false religion and thereby dedicated themselves to the devil. Deuteronomy 18:10 Moloch. Children offered up unto Moloch, perpetually to burn in all manner of beastly filthiness and whoredom, as their own lives declare them. And the women are dedicated altogether to that abominable idol Priapus, to Chamos and Venus..For what Sodomites or Gomorreans, or what men were outerers, they who have heard their filthy daily confessions of these priests, & the visitors late of the suppressed religious places, can tell it. Whose profane filthiness might poison the paper, and the breath of the reader might corrupt the air and infect honest ears, I suppress it. And yet, passures of the proud vile persons into poverty the proud upholder. In Winchester, they call them holy spiritual vowers or votaries dedicated to God, as he is dedicated to the devil. Woe therefore to you who make ungodly laws and acts too hard to keep, to oppress the afflicted in judgment and so on. In Jeremiah. Isaiah x. Fight upon these unnatural children who dare make acts against my counsel and weave a web against my mind to heap sin upon sin, saith the Lord Isaiah. xxx..But these venomous cockatrices and poisonous spiders, whose webs are a (as Isaiah says) no cloth may be made to cover their own naked wickedness and robbery and so on. (God assisting me with his holy word) I shall now stop them under my feet and also break those who dare to defend their manifest impiety: therefore, never so virulent venomous and subtle a serpent as bold and arrogant as pestilent Passhur Wynchester himself..If their articles and acts concern Christ's religion, show us some sign of Christ to confirm them, or if they are of Christ's religion, they must be made in Christ's and his apostles' time, who taught and wrote us an absolute, complete, and perfect religion, nothing omitted necessary for the Christian church and for our salvation. But of these their cocatrices (cooks), there is not one word, neither in the gospel nor in the epistle nor in any part of the Bible, but you play contrary. Therefore they are very harmful, and the poisoned doctrine of the devil concerning the antichrist's religion. If these cocatrices' eggs, so recently laid and hatched in their spiders' webs, must pertain to Christ's religion, how comes it that neither Christ nor his apostles in their days, nor yet the Holy Ghost, had all these. xv. c..\"Years have passed since you saw them? But now, at last, in this new black parliament to Winchester and to his drunken, proud crowns of Ephraim, are the bishops revealed? It is not yet complete. Four hundred years ago since this religion crept in. It is too late now in the latter end of the world to receive any new articles of our faith. Nor is there any man among you with the power to make us any one article of our faith / Our faith and religion is too old / & too firm by God / to be now turned, changed & altered by man. Christ, at his departing, promised his apostles that the Holy Ghost should teach them all truth concerning the Christian religion / and yet he never taught them these abominable blasphemies & lies. Christ's church of England has greatly erred unto this last black parliament. Christ commanded his apostles & their successors to teach nothing but that which he had taught and commanded them to keep. The Holy Doctrine ii. 12. Proverbs\".ii. It goes straightly commanded in many places that a man add not to his religion and word his own dream and devilish deceits. In things concerning our faith and religion, there ought not to presume to decree or enact anything without the express word of God, except he be exalted above God, found a liar, a maker of incomplete and imperfect law, and such a presumptuous papist who usurps to illuminate the bright sun of truth with his own blind bald lying reason. Repent, repent, Wyn. with thy damning Isa. xvii. lest the hastily whirling wind of God's present heavy indignation carry thee away.\n\nWhen I had read in Deuteronomy xxviii., with what plagues and curses, as with madness, fury, and blindness, God smites Rome..his reprobated vessels of wrath cast up through their own hearts lusts into all manner of filthiness: I could not so greatly marvel at Winchester's and his facions' indurated blindness, wherefor in defense of their abominable whoredom and destruction of chaste marriage ordained by God, he so wickedly, so blasphemously, against the law of nature, all godly order, and all reason, and against all scripture, defines this vow to be lawful and deliberately made, which is made after the twenty-first year old. And much less woe to the devil which they enact and defend. If Winchester's children are to accomplish their father's work, which was both a liar and Io. xiv. masseyer from the beginning..and his bishops had not been thus struck with blindness of God (I speak not in this book against the secular sort, in this parley because I see in this their spiritual cause, as the bishops are the authors thereof, so they daily deceive the ignorant simplicity of the laity as they please by their false serpentine persuasions). They might have seen the pope's creature, doctored of the pope's law, after wards piously ordained, & at last Romanly consecrated, made at every his creation a simple vow to be obedient to the pope, now dedicated to his church and holiness. Whether he has broken this vow and is therefore worthy of hanging (as it was first enacted), or he keeps it still, is most to be believed. He and his bishops made vows to live without their own wives, but whether they keep other men and women, let the common voice and their open acts be judges.\n\nBut let us examine and weigh this unadorned word undisguisedly, and see whether it pertains to the age and years of 21..He is said to do a thing discretionally and wisely, considering all the circumstances that pertain to the fact, regardless of age. For it is not wisdom, discretion, and knowledge that are tied to a specific age, as prescribed by Winchester. Many men become more blind and foolish after they are promoted to be bishops and have once drunk from the glorious whore's golden cup of Baal in Bylon, than when they were poor students in Oxford and Cambridge. And some, the older they become, the more fools they are. I, myself, knew young men of eighteen and twenty years, who were better learned, possessed more discretion, wisdom, and knowledge than the old, foolish doctor. And many are called by God to the knowledge of His truth not until after thirty or forty and so on..Crist calls not every idle man into his vineyard / all at one hour. As you see in Matthew XX, nor does he give men his gifts of the spirit at Winchester's appointment year / nor is he restrained by Winchester's definition / from the increase of his gifts. He could sanctify John the Baptist and Jeremiah in their mothers' wombs / and call his disciples to him after or before twenty-one years / and converted Paul when he pleased / but Paschur will appoint the Holy Ghost to an age and hour / and therefore has unwisely defined his unwieldy vows. Tell me, Win, by your faith, were you not advisedly married to the harlot of Babylon after that? As you say in your book of your true disobedience and false faith? And did you not then make your vow? If you are now divorced, why do you still keep her laws? why do you defend so steadfastly her wicked traditions? why so cruelly fight for her ceremonies, rites, and this her devilish doctrine of forbidding priests to marry? If all this is what men do..You are of age, be advisedly done, why do you unwisely do in the later counsel the same which was decreed in the former, and unwactfully this year that you enacted the former? You were no babes when you made your first decrees, counsels, acts and laws. Therefore, unwisely and unwisely must be referred to with wisdom, knowledge, experience and discretion and not tied to your age. XXI. Wherefore you played but a foolish part, so unwisely to define your unwise vows, And more unwisely enacted you such unwise vowers to be separated and hanged. And if you repeat not of your unwise acts, separation is, your sodden vowing shall have a sore fearful fall..A vow that is made unwisely (of whatever age the person may be) which is made without good advice, knowledge, or consideration of one's own power and strength to perform it, and therefore is compelled to break it. Of this kind are all the wicked and unlawful vows of all priests and nuns, and of all such as have not the gift to live solely. Furthermore, all these vows are unwisely made, when the person does not consider beforehand whether they are lawful and consistent with God's word or not. And if they are against God's word (as are all the vows to avoid fornication that are commanded to marry), they are not only unwisely made but also ungodly..What we ever obtain by compulsion and not freely, please note, is not recognized by God. Such things have neither God's word nor examples in holy scripture. They are both unlawful and ungodly, as are the vows of priests and nuns, as you shall see hereafter: therefore, they ought to be broken.\n\nAnswer me, Wynch. Was Herod's vow made to his daughter for her dancing before him and his guests to give her whatever she asked, lawful and advisable? It was made after. Therefore, it was lawful for him to behead John the Baptist. The forty men in Acts, twenty-three of the apostles, who vowed never to eat bread until they had slain Paul, are lawful after Wyn. And all the vows of our old bishops and abbots made to be obedient to the pope and his laws must necessarily be lawful after Wyn. And therefore he and they keep them still, as everyone may see. II Timothy 5..Children, considering if we ourselves or they will begin to act wanton against Christ, will marry. Having a shameful infamy, as the Greek word translated signifies in condemnationem, because they have cast away their first vow or promise. Therefore, I say to children, let them marry, let them beget children, giving no occasion to our adversaries to speak evil of them. And because many take this word prima fides diversely, you should know (good reader) that such vows made two vows, one subordinated to the other. The first and principal vow was not to marry, the second was to persevere in observing prayers and fasts, as in 2 Kings 11:14. The daughter of the king, who did not leave the temple serving God with watch, sorrowful mind or heavy expectation, abiding for the redemption of Israel and so on..This is the plain sense, as it relates to whether they first took faith vows, no more to marry as the circumstances of the text and conversation of the places declare. But here you see plainly that Paul forbids young persons to vow before 12 years, yet Win. will have their vows lawful at 21 and 22.\n\nGregory the Great, or rather Gregory the Great, the seventh pope, or rather Gregory the seventh, Hellfirebrand, or the most ungodly wretch that ever was, filling all Germany and France and Rome with battle and strife, stirring up such tragedies and tumult between the emperor and his dukes as had not been seen before. He himself was eventually deposed and another pope set up. One of them bitterly cursing and poisoning another. He decreed at last and compelled priests to forsake their lawful wives, who had lived 400 years ago..Since these wicked antichrist's days / you see all the vows of priests violently extorted & open whoredom license his word to deliver his chosen out of this damp, nasty, and filthy living / yet, like a hard-necked Pharaoh, does this Greasy garment of win. Gregory VII his own son (save that Gregory was never so proud a lukewarm priest) resist God & his word & will not suffer Christ's people to be delivered out of the pope's damning decrees and miserable bondage. Were not the holy married priests & bishops of the old testament as Melchizedek, Eliab, Moses, Aaron, Samuel, Helye, Zachary, and the prophets / and the married priests of the new testament as the Apostles, and so forth the bishops a thousand years after, until Gregory's days, as good as these wicked adulterers these last. c.c. xx..\"Yeres? Priests were never clogged nor restrained from such wicked vows until Gregory's days. Therefore, Gregory's priesthood cannot be the just priesthood that Christ instituted to preach his gospel but a profane Sodomital sect of unshamefaced shavelings. Even the very author of this prohibition, priests, declares the priesthood and the doctrine of their vows: Paul affirming it to be the doctrine of the devil, the author of the monastic orders. Whoever wishes to read the histories and holy scriptures will see that certain of the apostles, such as Peter, Paul, and Philip the evangelist or preacher, had wives and holy bishops. Years following, the holy martyr Ignatius, who lived in St. Paul's time, wrote in a letter to the Philadelphians, thinking that celibacy should not diminish the holiness of married persons, saying, \"Ithero and Moses were the priests of God, and also among the chief priests of Christ were those who had wives and children.\"\".Were not Aaron and his sons the ministers of the holy things? Did they not offer and pray for the people, yet they were married. And were not also the apostles of our Lord Jesus Christ married wives? I esteem them not, nor the other blessed men, less because they were married: but I pray God that I may be worthy to sit at their feet in the kingdom of God with these other married saints, as Abraham, Isaac, Jacob, Joseph, Isaiah, and these holy married men, Peter and Paul, and other apostles who were married not for lust but to increase their posterity. It is written in Matthew 8 that when Jesus entered the house of Peter, he saw his mother-in-law sick and healed her. And Luke says in the Acts that we entered the house of Philip, one of the seven, he had four daughters who heard the scriptures taught them..But if our sinful sodomites say that after Christ called them to preach, to baptize, and to break the bread to admit preachers - for this was all the administration commanded by Christ - they forsook their wives, my short solution is: They lie. Prove it by scriptures if they can. For Paul thus wrote: \"Those who are once married do not I but the Lord command that the wife should not be separated from her husband. If she is separated, she must remain unmarried or be reconciled to him. Nor can the husband divorce his wife.\" And therefore Paul, answering such people, wrote in Corinthians 9: \"Are we not apostles? Do we not have the right and the liberty to eat and drink and to carry about our own wives, as do other apostles and the brothers of the Lord?\" And who God has joined, let no man separate,\" says Christ in Matthew 19. Saint Clement of Alexandria, III. Ca. XXX, of the Ecclesiastical History..As you read of Eusebius' writing against those who despised marriage, he says these words. Will you reprove the apostles? For both Peter and Philip had wives, and Mary had given her daughters to their husbands. Indeed, even Paul himself mentions in Philippians 4:3, not in his letter, that he greets his \"true and faithful yokefellow,\" referring to his wife, whom he left at Philippi for a time so that he might more quickly pass through the countries preaching the gospel. In the eastern churches, many holy bishops had their lawful sons by their wives during their office, as you may read of Socrates in Sozomen. IX.ca.xxxviij. Tripartite History. Constantinopolitan in Epiphanius. Also, Justinian the Great, in writing to Epiphanius the bishop of Constantinople, was married. Gregory Nazianzen was married to Epiphanius the bishop of Constantinople; his marriage commended him the more that he was a priest's son..Gregory Nazianzen was a bishop and a priest's son. In the early church, before Gregory, wicked priests had wives, and in reading holy scriptures, they succeeded their fathers in the same office. This is evident from Policarp, bishop of Ephesus, as he confesses in a letter to Saint Victor. He succeeded from his great grandfathers into the same office. Andreas Euesebe Cesarensis writes in his fifth book, chapter xxii. It is more manifest that Paul writes, 1 Timothy iii and Titus i, that such fathers must be chaste married men content with one wife, men who can well govern their own households in bringing up their children, supposing that such men, having these and other prescribed qualities, should be apt and able to teach an entire parish..Who sees not now Winchester, for his proud arrogant mind and wickedness, worthy of being struck blind and obstinately resistant, persecute and divide, and slay the poor married priests? whom the spirit of God commands for the avoiding of fornication, every one of them, except\nto have his own wife: and every woman, except, for the same reason, to have her own husband. And if you cannot live chastely, Paul commands you to marry. For it is better (says he), to marry than to suffer burnings in the flesh. But to wicked Winchester, who once seemed to favor God's word before he was promoted to Thomas Wolsey's service, there is no place of repentance nor is there any longer a turncoat who signs against the Holy Ghost's grace left to believe God's word. Because, not of ignorance, but wittingly and willingly, with a set malicious purpose, he sins against the truth which is the sin against the Holy Ghost, which Winchester..when he saw so manifest scriptures against him, then he turned his ordinance against priests, making vows lawful and advised because they were made at the age of 21. When their own master of the sentences called the vows of the secular priests vota tacita, that is, silent or unspoken vows, there is no man who ever gave priest orders who could come forth, either to testify that he had heard the priest whom he made by express words vow in clear words for simple virginal chastity, or to bring forth writing of the priest's own hand that he had vowed such chastity as Wynche. However, under this condition, human frailty being permitted, it is to say, I vow chastity as far as man's frailty will allow me, and no farther do I vow..If Steven gardener esteems the stiff vows and the conditional promises of priests so much that they must die for breaking them, why does he and his bishops not behave similarly in the sacred place? They are suffering unpunished. Is it not a sin for a poor priest to keep himself only to his lawful wife and nothing at all to the lay married man besides his wife, except whores? But woe to you who lay these heavy burdens upon poor men which you will not ease with your least fine gear. Woe to you who say good is evil, bitter is sweet, darkness is the light, and other such things. Woe to you who kill the pure innocents and maintain the abominable adulterers.\n\nBut Winchester's unwanted vows why do the priests not marry? Are not the reasons why he so fiercely clings to the names of Hobson and Father? Winchester..and he knew it was pleasurable to have so much change of company that when they grew weary of one, they could turn and take another. They had other men's wives who were better than their own. It was a heavy yoke to be coupled with one (parchaun, a scoundrel), as long as they lived, whether she was sick or poor or rich and so on. And then to sorrow for their children to be brought up, and for their household. For well knew these idle, soft showmen sects, what cares, charges, and incomes follow and choose to true chaste and honorable wedlock..But if they were once justly yoked to one wife to sustain the troubles of matrimony, their proud combs and crowns should be cut and their joyful lives in habit, appearance, showing, buzzing and singing, eating and drinking, and in their strange holy profane gestures, should the pope's holy sole state be separated from the common Christian religion. So would they, by such hypocrisy, seem to the simple people, and even look for it to be exalted, more revered, esteemed, and endowed with the richer and pleasanter possessions. For such long-typed and longer-tailed three tours have chosen them this strange, singular separated sect, that they might show themselves the plainer Pharisees, both in name and very deed. For a Pharisee is:\n\nA Pharisee.in English is one separated and divided from the common sort, both in habit, diet, going, words, deeds, rites, gestures, ceremonies, but yet I think the Pharisees in Christ's time were never so short nor smeared, nor so rich and proud, nor so ignorant beasts, nor such abominable whoremongers as are our later Pharisees and former hypocrites. They also agree in the shutting up of the kingdom of heaven from those who would enter, standing outside never..They agree in important labors to procure more hypocrites daily to be shown into their sinful sect, the Pharisees, like priests, preachers, and bishops, stronger to make their antichrist kingdom against the Lord and his anointed. They agree in like blindness, themselves blind leaders of their blind captives. They agree they exceed in covetousness, ambition, and pride, and in short, they exceeded the old Pharisees in hypocrisy and in the shedding of innocent blood, which the old Pharisees persecuted Christ and his apostles unto death. The duke of Northfolk made the duke of the north reason in the parliament house before the king and his nobles (for scripture knows him not) that priests should not marry. For then, he said, they will perhaps marry our and other gentlemen's daughters and so have their dowries joined and united with them; and at last, you shall see the bishops have all our lands. This political reason was well allowed..Your Grace, this issue is not insurmountable. You should issue a decree that no priest or bishop may marry the daughters of yours or any gentleman without the consent of their parents, in accordance with God's laws. If this decree does not suffice, restore the bishops and priests to their original orders received from Christ, allowing them only meat, drink i.e. wine, and necessary clothing. I dare warrant you for your daughters. If this decree fails, let no bishop or priest be admitted to cures and parishes except those who fulfill the conditions and qualifications that Paul prescribed to Timothy iii. and Titus. I dare bind myself that no such priest will marry your daughters so long as your daughters are not immodestly, proudly, and lasciviously brought up..For modest, shamefaced, simple, sad, chaste, godly maidens to bring in reading and under studying truly the holy scriptures, which will not disdain to lay their hands to wash, wring, spin, card, brew, bake, sweep the house, make ready their husbands' dinner, wash the dishes, and turn the speet, nurse their own children with their breasts, soothe the sick and poor, be they never loathly. Wherefore except your daughters will gladly do all these things, be you sewer there will be no such priests and bishops as Paul paints with your daughters, and if your daughters are such they will set little by your goods and possessions.\n\nThen like for fear of marrying with your daughters, it had been lawful for priests to have wives. \"Job vi. He that fears the hoar frost (says Job), the deep snow shall fall upon them.\".They that fear honest and lawful marriage for their daughters, unlikely to be compelled by these said prelates ordered by Paul, let them beware lest the proud papist bishops and priests consecrated by the pope commit adultery with their daughters and use to: for such have suffered the poor married priests to keep their lawful poor wives, neither dukes, lords, nor gentlemen's daughters, and not so cruelly to have rent them in pieces, paying the painful price of hanging, whom God coupled together.\n\nAt last, Winchester and his bishops had nothing else to color their acts of divorce but vows. So unwisely, so foolishly, & wickedly did they differ. I shall define & declare more accurately and truly tell you what a lawful vow is. A vow is a free promise of that which is in our power to perform and which thing, we are sure also that God accepts it..In this definition, there are three things in a lawful vow. First, it must be a free promise, as it is written: \"Deuteronomy xxiv, not compelled or extorted for fear, nor so intricately and ungodly wrapped in another thing and annexed to it that whoever will receive the one shall be stung with the other against his will, as if a wasp were put in a cup and given to a thirsting blind man to drink.\"\n\nCleaned Text: In this definition, there are three things in a lawful vow. First, it must be a free promise as written in Deuteronomy xxiv: it must not be compelled or extorted for fear, nor so intricately and ungodly wrapped in another thing and annexed to it that whoever will receive the one shall be stung with the other against his will, as if a wasp were put in a cup and given to a thirsting blind man to drink.. For nonotherwyse haue they wrapped in the doctryne of the deuyll and cowpled it with their prophane or\u2223ders / so that if yu wylt be admitted to be preiste to preche the gospel (for Criste knew nonother cheif office of preisthod) whiche thou art bownde in conscience to do if thou beist called therto of God / yet wil they bynde the to lyue sole age\u0304st thy will / & bere y\u2022 in ha\u0304de that yu vowest their chastite whe\u0304 yu nether sayist it nor thinkest it / & so clogge the with that to\u2223ther thinge so couertly inwrapped that it is not in thy lyberte to performe it. And thus ye see all their vnlawfull vo\u2223wes of their sacrificers and religiouse persons to be not fre / but extorted by compulsion / For when many desyer and vowe to lyue their easy lyfe in all wel\u2223they idlenes / they vowe (sayeth Wyn.Wyves of the church have so unwisely annexed their popish priesthood that no man may be such a priest but he is compelled and yoked with their unlawful vow. Since their priesthood is unlawful, so is their vow, for scripture knows of no such. Now you see that this popish show's priesthood with their unwisely joined vowishly to the devilishly is but newly invented by the antichristian bishops of Rome, contrary to Christ's religion. Even so, those who receive such a priesthood receive poison and a curse (if they vow anything at all), ensnaring themselves and bringing their consciences into perpetual damnation if they persist in such a pestilent priesthood..The soul therefore, (says God), that has by oath and vow pronounced with his lips to do that which is either good or evil (whatever it be that the person unwillingly swears), and afterward understands and perceives his own unwillingness, he shall be guilty in one of these things. And if any unlawful beast had been vowed as a promise, says Solomon (v. vow), displeases God. Now what is more ungodly than a man to snarl and tangle himself with their popish priesthood, held captive with such an ungodly vow which neither scripture knows nor godly example teaches in. In the days of St. Cyprian: Therein his eleventh epistle, were diverse young women who had vowed chastity, and afterward could not keep it. Whom he, with diverse other bishops, considered, and advised them to marry, saying that it were better for them to marry than here to burn in concupiscence and afterward to burn in hell for their sin, since God had provided a necessary remedy therefore..God is not honored with empty vows and promises that do not proceed from faith, but with offerings of His own commandments.\n\nSecondarily, a vow must be made concerning that which is within our power to perform. It is not in every man's power to live chaste without a wife when he wills. There is no chaste man but he is given it by God: Christ confirming it, answering his disciples in Matthew 19:12, considering the bond of marriage to be too hard and therefore not expedient for him to have wives but to live sole, Christ saying, \"Alas, some cannot receive this thing, that is, to live sole, but only those to whom it is given.\" Now, God's gifts are not within our power to have and keep when, and as long as we wish. The explaining of scriptures is the gift of God, which is not given to every man who would have it. Therefore, it would be foolish for him to make a vow to explain scriptures before God had given him the gift and sent him to preach..\"You are not gifts of God as I hope and love to heal the sick or perform miracles any more than is natural for every man. A priest is not more obedient to this commandment, as experience teaches us. The papists' objection is solved. If you would ask it of God as we do, you should have it as we have it, for does Christ promise that whatever you ask the Father in his name, he will give it to you? I answer this outer generation, they themselves, as they did not believe this saying of Christ, so they never asked it in his name. For well I know, and so do their own consciences and deaths tell them, that they lack one emotion. C. has his gift of chastity for all their praying. I would that they who yet keep whores would pray for it, and bid us pray for it as well, and ask and they shall have it, and so put away their whores.\".But how can they ask anything in Christ's name / when they blaspheme his holy name and despise his holy ordinances and wholesome remedies, tempting God so wickedly as they do? The petition to live solely / as it may not be asked of every man and woman / so is it not for the glory of his name every soul that burns in lust to ask it, / when God, for his glory, created the remedy and help, saying \"it is not good for man alone to live,\" let us therefore make him a fellow helper. He therefore tempts God / which (the remedy created by God being despised) will pray to live alone / so far is this not to glorify him. Also, if every man and woman who asks for it should have it / then it would not be a special gift but as common as the prayer. But in case that every priest asks for it / yet shall not every priest have it / for Christ himself says \"Not every one that asketh receiveth.\" (Matthew 19:22).If their chastity might be obtained, that is, if it is asked for by prayer, it is no vow, no more than faith or the gift to understand scriptures. For we pray for that thing which is not in our liberty and power to have or to do it. And here it is plain, by the papists' own reasoning, that they destroy their own vow of chastity, making it no vow at all but a gift of God, and not in our liberty to vow it nor to have it as we would. Therefore, as Wynch has unwisely made vows to let priests marry, so has he unwisely defined them..Those things which we are commanded of God to ask of him are clearly prescribed in his scriptures, which are the declaration of his will and of whatever thing makes for his glory. But it is nowhere read of any precept or example for us to live alone. Rather, every man who cannot do so is commanded to marry to avoid fornication and not to pray for living alone. Therefore, the remedy so graciously provided by God and set before our eyes is not else but a tempting of God and not a praying to him for the gift. Otherwise, when God creates meat and sets it before you to eat, and you forsake it being hungry and pray to him to live without meat. Wherefore, when our shameless chastisements allude us to these scriptures to pray for their chastity, they allude them to us no otherwise than did the devil unto Christ on the pinnacle of the temple, saying, \"If thou art the Son of God, command this stone to become bread.\" It is written, Deuteronomy vi, \"Thou shalt not tempt the Lord thy God.\".Thirdly, a vow should be about that which pleases God. How shall we know at Winchester's fool age of twenty-one what pleases God for this vow? It is written that such young vowers should be rejected at that age, and there is no precept or example in scripture where God accepted such unreasonable and foolish vows. Therefore, Winchester's unwarranted vows do not please God. Romans 14:22 states that it is sin to vow for whatever is not of faith. To vow Winchester's unwieldy chastity has no word of faith for it. Therefore, it must not be sin. Paul himself constantly affirms that he has no commandment from God for anyone to live alone. Although (he says) my sentence and corollary..My mind is this: that since there is now some persecution of Christians to live sans wives and children, it is most easy, less care, and trouble. The lighter is their cross in their flight when persecution comes upon them. Therefore, my mind says, he who lives alone is most quiet and comfortable, but if a single or any solitary person marries, he does not sin, although I would wish you without care and sorrow and at most ease and quietness. I tell you this for your greatest ease, but not to entangle or snare you with any living: this is Paul's mind.\n\nFurthermore, it cannot be that God forbids death but God never forbade his ministers, in general, to have their own wives. If they marry, they do not sin. Look at Wynch..\"would now make better priests and more chaste shavelings in this parliament than Christ ever made by his gospel, but as you see, while they go about to mend their popish priesthood and to make it more pure, they mar it all and make it a very sodomital sign. Repent, Wynch. In time, for you are bent on your treasonous ways to be cut down and cast into the fire.\n\nPaul to the bishop. Timothy and Titus, Paul prescribed to them in his epistles all things necessary to be taught to the church, even the full form of the Christian religion as he did to other churches, writing. And yet he never mentioned Winchester's unlawful vows, but abhorred them. Paul was deeply concerned for the congregations lest they should be seduced by the false doctrine of such who had departed from the faith, doctrineswin. And Paul's face was paid the penalty of Paul\".of the devil / speaking lies through hypocrisy / having their consciences marked with a hotter sign / forbidding to marry and commanding to abstain from meats created of God to be eaten with thanks of them that know the truth &c. That he gave Timothy plainly warning of such uncouth hypocrites as are here painted / and of their pestilent doctrine, forbidding to marry, commanding him to warn men of them and of their doctrine if he would be seen a good minister and true bishop. But when have you heard any of our brethren warning men of these things / or any papist that ever would open this peeve of that epistle i. Tim. ii. 3 / and written till Christ came: and since Christ / it has been almost. M.M. years under the law of the gospel / wherefore you see that this devilish doctrine of forbidding marriage and meats / as it agrees with the persons and authors thereof / so fits it justly to the time: for it is not fully. c. 400 years ago since these errors and false doctrines began to take place..And yet all this while have not our prelates warned men of them, but they have given great diligence to see this their damning doctrine taught, decreed, enacted, and kept, with pain of death. But oh men, mortal and vain shadows, who among you delight in the magnificence of God and seek falsehood? How long will you despise the almighty God, love vanity, and seek lies? And now, therefore, O kings, be wise and beware of your false and sedition-causing bishops. For if you follow their way and false doctrine, you heap upon yourselves and your realms the heavy wrath and indignation of God..It is but a violent and false religion, which must be thrust in with violence of acts, armed with fire and sword. No scripture establishes them. It cannot stand long. A kingdom held by tyranny, compulsion, fear, and not by love and laws grounded in God's word, is not long durable. Christ thrust not in His gospel with violence (yet it was the truth), and yet it spread. His apostles suffered no great pain of death or fire to receive the Christian religion, although they were severe. Yet it rotted fast..And shall Christian kings, at the false persuasions of a few Pharisees and popes' porklings who have always been traitors to their princes, stay men or punish their true obedient subjects for not receiving the bishop of Rome's devilish traditions, superstitious rites, false doctrine, and sinful ceremonies, and for cleansing themselves of Christ's everlasting word of their salvation? Oh ye princes of the world, cleave to God's word of peace and power, and fear no insurrection of your subjects. Preach them the word of peace, and in peace shall you reign over them, but press the word of peace, persecute and slay its preachers, and what you feared will come upon you. Make never so strong castles and brass walls to defend yourselves. Despise not God's monition, trust in him. Unto whom be glory and empire forever, Amen.\n\nGod preserve and defend his kings from the wicked counsel of bishops and of their captured secular men,\nAmen..Be not offended (godly reader), that water be called water, and fire be called fire, let pride be called pride, a drunkard be called a drunkard. I marvel that men are ashamed to be called the same thing as they are, I marvel they are ashamed to do the thing they are ashamed to hear: do it not, and thou shalt not be so called. Be thou no accuser nor hypocrite, and thou shalt not hear such things. But be thou a hypocrite, a bloodsucker, a tyrant elder, an encrusted wall, painted sepulchres, foxes, venomous tongues, poisoned spites, with his prophets and apostles, who all ceased not to call the wicked perverts and venomous serpents in their time, whose wickedness and venom was not yet then so rank, so ripe, and so high grown as our elders' whelps are now, over whose heads the imminent heavy wrath and vengeance of God hangs ready to fall down from heaven upon them. Repeat therefore in time, if thou wilt no more be so called..It is neither ignorance nor weakness that can excuse you: the truth of God's word which you wittingly and willingly resist / is to be manifested and widely spread, so that it may remain unknown or dissembled. I refer to our high Rabbis and Masters of Israel, our bishops and doctors, who, to the extent that they are considered ignorant, are blind leaders of their blind captives, all ready together to fall remediless into the perpetual pit of hell. And even thou, Bonner bishop of London, for the innocent blood of Richard Mekens, whom you cruelly did burn in Smithfield, cries for vengeance upon / Chamley, the recorder of London, and upon those false, suborned witnesses and falsely sworn questioners, whom through your importunate labor, Satan excited to this shameless slaughter. The Lord see to it / and may He be soon your judge. Amen.\nPrinted at Auryk by Ian Troost. MD XLI. in August.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A fruitful treatise of Baptism and the Lord's Supper / of the use and effect of them / for the worthy and unworthy receivers of the Supper / necessary to be known by all Christen men /\nFor as man consisteth of two parts: body and soul: why God instituted his holy Sacraments, of which one is sensible, visible, and fleshly: and the other is spiritual:\nAnd the former is in water, bread, and wine / with words to be consecrated / outwardly to move and to stir up our senses / as our eyes and ears / taste and feeling / that the things signified by the elements / as by the washing or dipping into the water / and by the bread broken / and wine given to us / and that the things promised by the words might be more presently and deeply conveyed into our hearts and minds.\nFor, as the Philosopher saith, \"There is nothing that can be conveyed into our understanding, but it be first apprehended by some of our senses.\" God, in this way, descends unto our understanding..Thus God works with our weaknesses, lest anything should weaken one of us and fail us, which might lead to our timidity and slowness of flesh. So gracious is he to condescend to our weaknesses, to make us perfect in mind. He performed miracles at some times by bare words, and at other times by a sensible instrument, as when he laid clay tempered with his own spittle upon the blind eyes of the blind to give them sight (John 9:6). And all this to feed our exterior senses, that they might hold us by the higher things and lead us into our understanding and faith. Thus, therefore, does his goodness, by these exterior Sacraments or elements of water and wine, serve our senses to move us, monishes us, and comfort us inwardly. So he said to the people of Israel through Moses (Exodus 14).\n\nFor this reason I have commanded you this ceremony (meaning the eating of the Passover lamb), that I might put my power and beneficence (by which I delivered you and brought you out of bondage) into your hands, and lay them upon the lamb..A Sacrament is an outward sensible sign whereby God declares and testifies to the worthy receivers thereof his good mind, benevolence, and favor to us. A sacrament also sustains and helps the weakness of our faith. Or a sacrament is a testimony of his gracious goodness declared to us by that sensible sign. Sacraments, or else, sacraments are not else but visible examples of the favor of God, of his benevolence, and good mind, towered over us, instituted by God..and of Noman/assured and certain testimonyes and holy rememberances of his promises: which under terrestrial and earthly signs represent and as it were before our eyes lay forth celestial gifts, and call away our mind's eye from terrestrial signs and elements to heavenly thoughts. But two Sacraments. Sacraments also are but two of Christ's ordinance and institution: Baptism and the Lord's Supper. Even the very badges and tokens of the Christ's society and fraternity. Rightly therefore did Austen write in his 51st letter to Januarius. Austen. That as God the Father did sign and gather unto him the Jews by the badges and livery of circumcision and eating of the paschal lamb, So did Christ (as it were) with the new livery and tokens of Baptism and the Supper gather and retain into his service the society and church of the new people, even the Christians. Sacraments duly ministered exercise our faith and the use or action..or dewe ministracio\u0304 of these sacrame\u0304ts / \ndo excercyse our faith and maketh vs\nthe more adsewered of his good will to\u00a6werd\nvs / as dothe ye seall added to the\nobligacio\u0304 adsewer vs more certaynely\nof the mans bo\u0304de & promise to be perfor\u00a6med.\nGod promised Abraham to be his\nGod / & also ye God of his sead / Gen\u0304. xvij\nvpo\u0304 this co\u0304dicio\u0304 / yt he / & his / shuld walke\ninnoce\u0304tly before hym / which is / wholly\nto depe\u0304de by faith & hope vpo\u0304 his plesu\u2223res.\nWhich promise had bene ynoughe / \nhad Abraha\u0304 & his sead ben all spirituall / \n& not forgethfull / nor doutfull thereof / \nin their te\u0304ptacio\u0304s / hauing euer in myn\u2223de / \nbothe to haue beleued the promyse\nof God so fauourablye made without\nany deseruing before: & so to haue ben\neuer in will to performe his parte / that\nis to weit / to walke innocently before\nGod: But because / the weakenes of our\nfaith / namely in so stronge temptacio\u0304s / \n& the oblyuiouse fraylte of our flesshe / re\u00a6quireth\n(as god well knoweth) some sen\u00a6sible.signe or sacrament more specifically to certify and confirm us, to be put ever in my mind of his gentle promise: therefore, a sign he adds the sacrament of circuncision to Abraham as a seal added to God's promise obligatory. Now, under the grace of the Gospels, baptism succeeded in the stead of circuncision: Our Sacraments are not bloody, as were the old. Even so, the Lord's Supper follows in the place of the old Passover, the more mild, gentle, and sweeter sacraments than the old bloody circuncision and Passover lamb, which were never celebrated except blood was shed. Both in the cutting of the foreskin of the children's prepuce member and also in the slaying of the Passover lamb with whose blood the doors were marked..Windows were struck and crossed. As by Baptism we are initiated / we profess / and are signed unto the worship of one God / into the faith of one and the same Christian religion / even so by the same faith and love expressed at the Lord's supper / we declare ourselves to persevere in our profession / now incorporated into Christ as the very members of that mystical body whereof Christ is only the head. By circumcision and the Passover eating, God marked and sealed himself to them. By baptism and the supper, Christ gathers and seals to himself / the Gentiles and Jews, as many as will believe.\n\nThere are two manners of baptisms: the outward location or washing with water and the inward washing of the soul with the spiritual water called the holy ghost. Of the first baptism, it is written, \"Go therefore and teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost.\" The inward baptism..Secondly, inner baptism. Which is based on faith in believing the words of promise. It is written, \"Mark the last,\" \"Whosoever believes and is baptized shall be saved. Of this inner spiritual baptism, called the regeneration from above of the spirit, or second birth by faith. It is written in John 3: \"In truth I tell you, unless a man is born again, that is, born of water and the Spirit, he cannot enter the kingdom of God.\" This birth declares John also in the third chapter of his gospel and in 1 John 5: \"Everyone who believes that Jesus is the Christ is born of God. The first baptism can be without the second; as in those who are anointed and not chosen, such as Simon Magus in Acts 8 and Judas. The one cannot exist without the other; as in the elect who die before they are baptized with water, so that it is not neglected or contemned by them. Neither.The first auction without the second. The first baptism with water represents and signifies the second, as it is said before. The sacraments are sensible signs to convey the spiritual things signified by them into our hearts and souls. The exterior baptism brings in the inward. As did the circumcision of the flesh bring in the circumcision of the spirit into the heart. Which Paul profits not if you keep not the covenant smitten in the law Genesis xvii. sealed with the seal of circumcision Romans ii. When we are baptized into the name of the father, son, and holy ghost: It is promised by Christ that whoever believes and is baptized, he shall be saved. Here is a promise of our salvation, not for because we are baptized with water, for then would we be saved by the creature of water and not by Christ: but because we believe the promise of God promising salvation in Christ's blood, which belief brings us into the second birth to be born anew..Whoever believes in this promise is born anew and has another promise to increase his faith from promise to promise, and from faith to sight. Romans 1:21: For as the promises come, so grows our faith, as the mustard seed. Galatians 3:27: Whoever is baptized into the Spirit has been clothed with Christ. Galatians 3:28: In Christ we are all one. Doing Christ upon us was well figured into the great comfort of Adam and Eve, and us all. Genesis 3:21: God made garments of sheepskins to cover and defend them against all stormy tempests. There they saw by faith the second person, Christ, God and man, innocent..I. Lome prophesied that we would have thirty-three, and John baptized him with his finger. John I says that he is to come and be slain for our sins, so that we and they might be covered and clothed with his righteousness, innocence, wisdom, and so on.\n\nCorinthians I says that sin set God and us at discord. The mediator or reconciler agrees with God and man, and he is Christ Jesus. I Timothy I says that by faith we are grafted into Christ. The highest felicity and life most blessed is to be joined forever to God, the most high goodness. Christ has come into the flesh to join all the faithful to the most high God. Therefore, he has come to give us this most joyous felicity.\n\nThe same law prophets and the whole gospel consist of this. God the father has restored his faithful to life through his son, Christ, in whom he has joined and knitted us to him, so that with him and for his sake only, we might be partakers of all things that are good. In this stands forth all our salvation..\"salvation before our eyes in every fire/ceremony/sacrament/and in every part of the scripture, but yet diverse ways. In plain words, as in Io. his first chapter of his first epistle and of his gospel, saying, \"and the Word was made flesh and dwelt among us,\" also that our fellowship might be with the Father and with his Son Jesus Christ. Io. 1. That they might also be one as we are, says Christ to his Father. Io. 17. That is, that they might all be of one fellowship with us and partakers of our common glory. Oh, holy Father, says Christ, now I pray for these my apostles, but also for those who will believe in me through their preaching, that they all may be of one faith and spirit, of one mind into our glory, as you have redeemed Ro. 15. That the world may believe that you have sent me, and that I have given them the glory.\".which you have given me, so that they may be of one fellowship and have the same glory as we have in I John 17. Here you see how the gospel teaches unity and binds us together with God the Father and Christ by his spirit. The sacraments of unity. Of this unity, baptism and the Lord's Supper are the sacraments. Figure\nIn figures also is the same thing spoken in many places, which figurative speeches, though they have some obscurity, have a certain grace and are very pleasant in themselves. As in I John 1, for example, where this unity and society of man with God and Christ are expressed under the names of Father and Sons, calling us the sons of God born of faith in our second baptism through the seed of the word by the Spirit. And in the first epistle of I John 5:2, and also this to our union with God is figured in that he calls himself the vine and us branches..The branches are called Io, xv. The Mariaages in the gospel call himself the bridal groom and is the spouse. Indeed, and by the eating of his flesh and drinking of his blood (Io vi), he draws us no nearer or binds us no faster to him than himself to us and us to dwell in him. Thus you see how the sacraments, that is, the faith annexed to God's promises, are joined to the sacraments. For the things signified by the sacrament or figured by the figure have always had the promise upon them. As in baptism, the Holy Ghost is promised to us from Christ; and in the supper, his body to be broken and his blood to be shed for our sins are promised to us worthily to receive them. And therefore our faith stays upon these promises obtains for us grace and forgiveness of sin, once known, that God, of his mere mercy, without all our deserts, makes these promises for us..Children who die before baptism are saved by election. Regarding the question of whether children dying before or after baptism, before they have heard the exterior word and conceived faith, are saved or not, I answer: Because they are contained under God's promise made to Abraham in Genesis 17, in which seed is the child, seeing that God is now the God of the Gentiles and their seed, whom He calls the children of Abraham, for His elective sake: therefore, every Christian man's child is contained under the same promise and saved by God's election, whether they die before or after baptism in their infancy. Do you not know (says Paul), that we who are baptized into Jesus Christ are we not baptized into His death? When we are baptized into Christ's death, death therefore is the significance and effect of the outward baptism, which God never made the pope holy..water to signify nor put us in mind of this baptism, whose exterior act in dipping into the water teaches us to die with Christ. It is to say, to mortify that old Adam of ours, to repress our sensual and carnal affections, and then are we baptized into Christ's death to die with him. The effect of baptism. And when we thus die from sin, we bury our sins in the holes of his wounds, as Paul says, we are also buried with him to rise again, to be reunited in spirit and to lead a new life in repentance. Now rise again with Christ. So baptism bears in itself Christ's death, his burial, and his resurrection to be practiced in our bodies and souls perpetually while we live. Which life, what else is it then, a perpetual cross, even the same that men call penance, but yet not it that the priest imposes. Here you see that repentance or changing of our life is included in baptism, and is all one in effect, having its two parts: Mortification..Repentance is the perpetual mortification of our flesh and of our old self. This is worked in us by the sincere fear and love of God at the sight of our sins, known by faith in Christ's death, whose fruits are to lead a life that corresponds and declares a penitent heart. Penance is the repentance of our sins with a changing of our former life into a new and better living. True repentance sees its sins in Christ's wounds. Repentance begins with this..faith in Christ's death, in which we are baptized by the spirit of faith, recognizing our sins held in Christ's wounds. For many, such as Cain, Saul, Judas, saw their sins in the stone tables, confessed against themselves and were heavy with unfruitful repentance, destroying themselves in such depths of sorrow and shame. This clearly shows that they did not see their sins in Christ's death, as promised, for had they truly believed in Him, He would have died for them. But we, who see them in His death, know and feel them forgiven by our faith, as Galatians 5:24 drives us to repentance and lamentation, ever striving not to commit that which displeases our loving and merciful Father, who brought His only dearly beloved Son, the innocent lamb, to the most painful passion and death. Here, here, this corruption frets us with fear and shame, trusting in the crucifixion's power to absolve us..\"grating upon our consciences signing and crying for mercy and forgiveness, that ever we should do that thing which cannot be forgiven without the precious blood of the son of God, Christ, God and man. After this mortification and detesting of our former life, our faith setting its seal on this promise of our father's voice out of heaven, assuring us that this is his dearly beloved son for whose sake he is appeased and well pleased with us now received into grace, we are comfortably restored, feeling and certified for our faith's sake in Christ, that our sins shall not be imputed to us nor we never more obstructed by them before God. Matthew 3: When Christ is truly preached and our sins shown to us in his death, there follows in all the penitent hearts Repentance with its two parts, as you see in Acts 2. When Peter had preached Christ's death and resurrection and the remission of sins in them, then were the people pricked and heavy in mind, crying\".To Peter and the other disciples, you men, our brethren, what shall we do? They replied, \"Repent ye and be baptized, every one of you, in the name of Jesus Christ / in the remission of your sins. Thus we pass from baptism unto the paschal feast of the Lord, compared together. For as the outward baptism signifies the inward purging of the soul by the Holy Ghost, so our faith believing the words of promise (for by faith hearts are purified, Acts.xv.), the first comparison. Even so does the outward breaking of the bread and the pouring forth of the wine given us, eaten and drunk, signify and put us in mind of the outward breaking and crucifixion of Christ's body and shedding of His blood for our sins, give for our sins to eat and drink by faith, and not with our bodily teeth and fleshly mouths. The second comparison. Also as the visible water signifies the invisible grace, so does the visible bread broken and wine poured forth and given us signify and represent the invisible favor and benevolence of our Lord..Heavenly Father, through Christ's death our sins are forgiven. As the upward baptism binds us by our own profession to stand before God to forsake the devil and all his suggestions, and to cleave to one God to whom we are now consecrated, to mortify our flesh, to purge our spots, to continue and contend into a more pure and perfect life. The three comparisons. Even so, when we sit down at the holy supper, we bind ourselves into one love and believe in the promise there rehearsed that He gave His body to be broken for us. And we bind ourselves to give Him perpetual thanks and ever to persevere in our religion and faith and in a loving Christian concord, that we all present might evermore be made one bread, one cup, one body, jointly coupled together as members unto Christ our only supreme Head, spiritual. Ephesians 4:2-4.\n\nFor a more perfect preparation unto our new paschal Lamb, Christ..You shall know that as we pass Ro. vi,\neither we are under the law or grace. For those who are under neither law nor grace, and yet will be called most gracious, and grace itself, or of such who exalt themselves above God and his laws, suffering sin to have such dominion over them that it leads them into whatever they desire, freely without all punishment and to do what they desire and desire, I speak not of those who fear neither God nor man. But yet you shall note that there are two kinds of laws:\n\nTwo kinds of laws: A political law made by men,\nand a spiritual law, which at the commandments of God.\n\nA just civil man may be a just civil man,\nafter a certain civil justice, as were the Hellenes, Turks, and Saracens, and yet very infidels. Also, a man may, to himself and to others, be just, after the justice and righteousness of the law of the commandments, which Paul calls our own righteousness..Ro. x. Romans ix. Romans x. Matt. v. And Christ calls it the righteousness of the Pharisees / yet before God / a very condemnable hypocrite / as were the Pharisees and Paul himself before his conversion / and as now all will be justified by their works, thinking themselves holiest of all men. Just Pharisees. The office of the political law. The office of the political law / is with fear of punishment by the sword to restrain evil men / from theft, murder, adultery, injuries or troubling of the common peace / which law is given, as Paul says, to the unjust, not to the just / iustitia politica et civili / after civil justice. The offices of the spiritual law. The spiritual law / among many offices / has these / to show a man his sins / then to fear him for offending God / and so to increase sin / for where there is no law there is no transgression. Ro. iii. iv. v. It works wrath and the punishment of God. Now let us see who is under this law..Some believe that this is the first degree of the law, the law of the commandments (which is called spiritual because it requires our affections altogether mortified from all evil thoughts and desires, as baptism teaches us), those who fulfill it commit no open or external act, therefore neither the civil sword nor the ecclesiastical censure can punish them. For as Moses says, they live by or in them. Leuit. xx. Yet they live outwardly and show the doing of the law the deeds of the law, thinking themselves holiest, most honest, and perfect of all men. How abominable soever their thoughts and hearts are within themselves, polluted with inward shedding of innocent blood, wrongs, desires, falsehood, lying, pride, envy, malice, concupiscence, and all manner of filth, until these secret sores and venom break forth into light, and yet then they are not without some fair excuse and apparent color. No less than Adam and Eve pretexted..their sins with their broad leaves\nare so far from confessing their faults. Under this degree of the law are all those who appear to themselves and to such like, to fulfill the law well & to do more, to merit heaven by their deeds & to break into it like guests & sell their surplus of merits to the five foolish virgins which were shut out at the gates while they went to buy more oil. The fruits of those who are under this degree of the law were Paul himself, while he persecuted the Christians; and yet he lived without the law (Rom. vii). That is to say, the law did not have its first office in showing him his sin. Wherefore he says of himself in that state and of the law, \"I myself was alive, but the law and sin were dead, because the law, not yet doing its office in showing me my sin, worked not the fear of God nor showed me his wrath nor death nor punishment.\".for the spirit of the law had not moved his pen from his heart yet. But now, let the law not be written in walls or stones or papyrus, but in your heart with the finger of the lawgiver, and tell the thy your sins, showing whose high majesty you have offended so grievously. The severity of the law and being subject to it. Let her work in her second office in fear and trembling, your conscience; with death, damnation, and hell; and then the law and sin are both alive in your heart, and you are dead. Witness is Paul, Romans 7. Here is a contrary mutation; sed contra, excelsis. But of the right hand of God. This is the second degree of being under the law; now the law accuses, it makes you angry with yourself with the judgments and punishments of God, and it makes God appear wrathful towards you. It works now, as I say, in a strange way to bring you from under the law to under grace, but yet..thou knowest it not because you are yet dead. Isaiah 34. So long as a man is thus wrought of the Lord, he is in preparing him unto repentance and leading him unto grace: for the law, in this degree, is the usher or schoolmaster Galatians iii. That leads or takes the troubled conscience to Christ: calling him, saying, \"Come unto me, all that are heavy laden, and I will ease you.\" Matthew xi. Now is the grace of the gospel offered to thee; on which if thou dost set fast hold by faith, so art thou now under it: certified of the benevolent favor and grace of God, which towers over thee, mercifully calling thee, continually extending his arms to embrace thee. And yet to draw thee more near to Christ and to his father. Thou hearest this thy father's voice saying upon Christ, \"This is my dearly beloved Son in whom I am well pleased.\" And for because, as one promise follows another, so does our faith increase, like the mustard seed, after many joyful and comforting promises..in Christ, he promises to give us his own body to be crucified and his blood to be drawn out for the forgiveness of our sins. When our faith therefore steadfastly apprehends this promise, then may sin and death no longer fear us, for death is swallowed up in victory. 1 Corinthians xv:\n\nThe sting of death is blunted;\nthe power and strength of sin are weakened;\neven the law is vanquished;\none joint is loosed from another;\nand all by the victory of Christ's death and resurrection, which victory is given to us by Jesus Christ.\n\nTo confirm this conflict and progress from under the law to grace, consider the plain examples of the story of the children of Israel: which, as long as they saw Pharaoh and his host at their heels, were afraid and died, baptized in the Red Sea, which was a shadow and figure of our baptism: 1 Corinthians 10:\n\nbut when they saw their leader Moses before them, hearing this comforting gospel: Be not afraid; be you still: The Lord will fight for you..So you saw the waters parted with Aaron's staff and divided before their eyes. Psalm 23: Ro 15. The staff of the word of God divided the waters of the Red Sea. They passed through gladly and humbly, with great glory and triumph, singing on the other side. Looking back, they saw their enemies drowned with the same waters that were their salvation. Such daily passages they experienced for the forty years, being often tempted and then comforted again. We feel the same in ourselves, since death and hell assail us to drive us under grace, to which we have come so soon as we hear Christ saying, \"Take heart and confidence in yourselves, for I have overcome death and hell.\" Io 16. The waters of trouble must necessarily give way to as many as aspire to the grace of the gospel. What else was figured by the turning of their eyes from the fiery, stinging serpents to the brazen serpent exalted in the wilderness? Genesis 35. There was a great wrestling all night between Jacob and..the angel who figured our state under the two degrees of the law, whom Jacob would not let go until in the morning the angel had blessed him and told him his name, and also changed Jacob's name to Israel. Therefore, let us see our sins in ourselves and in the law which works wrath, Romans 4:5, and makes sin to abound and increase, Romans 7:13. We are Jacobites wrestling in darkness with an unknown messenger, working strange works to do his own in making us Israelites. That is, true, faithful, beholding and acknowledging God to be our God, forgiving us our sins in Christ. This angel of God, if we persevere in this dark and perilous battle under the law, will gladly give us victory under the bright morning of the grace of the gospel, and at last, after great and long affliction, comfort us with his name told to us to be our almighty one alone, sufficient savior. As did Joseph after long troubling, fearing, and molesting his..brethren and father, at last with tears and weeping, he showed himself to be their own brother Joseph, whom God had sent to them before for their great comfort. Let us therefore fight constantly and contend in this mighty battle, to exercise our faith, that we might be instructed and armed with patience and peace of conscience until the morning of Christ's comfort and help is sprung upon us. Albeit we halt with Israel, one foot still in the old country, that is to say, we feel our flesh weak to walk upright in Christ's precepts, and our affections still struggling against his spirit. This much is said for the feeling and trying of ourselves, to be prepared for the worthy receiving of the Lord's supper.\n\nWhen Christ sat at his last supper with his disciples, he took the bread in his hands, gave thanks to his Father, and broke it, and gave to each one of his disciples, saying, \"Take it, eat it; this is my body, which is broken for you.\" And in the same way, concerning the cup, he said, \"This cup is the new covenant in my blood, which is shed for you.\".testament or covenant in my blood. See that you do this, and as often as you shall do it, do it in the remembrance of me. Let us now behold and observe diligently for our doctrine the action with all the circumstances of this supper, and we shall see with the eye of our faith marvelous present consolation. Wherefore this holy supper ought highly with all reverence to be eaten and treated. Here we see with our bodily eyes the holy bread broken, and the holy wine poured forth (for holy it is now consecrated into so holy a use), but with the eye of our faith, we see presently Christ's body broken and his blood shed. The eye of our faith what it sees in this supper:\n\nAgain, we see with our exterior eyes the bread and wine given to us, but with the eye of our faith, we see his body crucified and his blood shed and given for us. Now his body is thus broken and his blood thus shed all together for us. Now Christ is thus once suffering..Risen and sitting on the right hand of his father, this is our perpetual prayer. For what is more freely ours than that which is given us with his own mouth and delivered us with his own hands into our hands and mouths? Yet, why is he thus given to us? Verily, not only to eat and drink him. That which we eat and drink corporally is received into our bodies and converted into our substance, made all one flesh and blood with us, and there must be a spiritual ascent. We ascend into that spiritual eating and drinking by faith, whereof Christ spoke, \"My words are spirit and life; the flesh profits not; it is the spirit that gives this life in whom you live and move and have your being. It is the soul that eats and is nourished by this bread; and not our bodies, of which eating he says, 'Whoever eats my flesh and drinks my blood dwells in me, and I in him.' Now, therefore, our souls, thus eating him by faith, have Christ present, and he is in us by grace, governing us with his holy ghost..He gave himself to us, it cannot be otherwise but with him, is given to us also all that is his, whether done or suffered by him in his body. Ro. VIII. Then we are servants by our faith in this word. Dedicated, saying, \"take it, that he is ours with all his.\" He was born therefore for us of his mother, that we should be born again by baptism of the Holy Ghost. He was born for us the Son of man, that through him we might be the sons of God, he was tempted for us and bore away the victory, that his victory might be ours, he fulfilled the law and was the most righteous, that his righteousness might be ours, his wisdom covers our folly, his holiness corrects our unbelief, his innocence swallows up our wickedness, his redemption sets us in a spiritual liberty, he was made weak to make us strong, mortal to make us immortal. He descended into the earth that we should ascend into heaven, his death is our life and takes away sin..Our sins, and for death and worthy damination,\nHe gives himself in this present supper,\nOur everlasting life and salvation,\nHe is made for us of the Father,\nOur righteousness, our redemption, satisfaction, and more. Corinthians 1:51, Isaiah 53.\nAnd as Isaiah says, He was wounded\nFor our transgressions, and so smitten\nFor our ungodliness, for the punishment,\nFor our correction and peace-making was laid upon him,\nAnd by his stripes and his hurt, we are healed,\nThe Lord laid all our wickedness upon him to pardon us.\nTherefore, his present gifts and words cannot deceive us,\nTake it, eat. This is my body, which is for you, broken,\nFor in that, he bids us take it, he certifies us that he is all ours,\nAnd in that he bids us eat it, he assures us,\nHimself to be all one substance with us,\nGod and man, deifying our souls and sanctifying our bodies,\nTo be glorified with his in the resurrection of our flesh.\nWe must therefore observe diligently..These words he gave to us, bidding us take it, eat it, and drink it, and especially these words added, which is for you. For in this consisteth the peace they bring and our present comfort. Here is this heavenly spiritual food for our souls, wherewith we are refreshed, daily comforted, and confirmed for ever. Therefore, whenever we celebrate this holy supper, we must do it in remembrance of his death. For this incomparable benefit and love unfit to be expressed, we render to him praise, glory, and thanks immortal, who lives and reigns with the Father and the Holy Ghost for ever. Amen.\n\nFurthermore, you shall diligently observe that in the scriptures where two or three things are so inseparably knit together that one cannot be divided from another, or one must follow the other: It is attributed to one that truly pertains to the other, and one name serves them..Both or all three. The Gospel, or the remission of sins that follows its preaching, is called the kingdom of heaven. As Matthew 3:2 says, \"Repent, for the kingdom of heaven is at hand.\" In Matthew 18:18, the kingdom of heaven is taken for the congregation of the faithful. Since meat is not eaten without bread, bread is taken for meat and for all other bodily sustenance. In the person of Christ, where the deity is inseparably knit to his humanity, it is attributed to the humanity that which truly pertains to the deity. No one ascends into heaven but he who has descended, the Son of Man who is in heaven. Here the Son of Man is taken for:\n\n1. The remission of sins\n2. The Gospel\n3. The congregation of the faithful\n4. The deity in the person of Christ..The godhead, when he spoke these words, his manhood was not yet ascended. The scripture says Christ died, when it was his manhood only that suffered. To my purpose. In the signs or sacraments, there are many things inseparably joined together. If they are of Christ's ordinance, as you see in this division and order following, therefore every one is called by the same name, which the other is called. This is attributed to the same name and subsidiary speech not known or observed, making men appear to speak strangely or erroneously to some me, when they both believe and speak truly and godly.\n\n1. The element is - water.\n2. The word of institution is - \"Go, teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost.\" Matthew xxviii. These words, with the element, make the Sacrament.\n3. The word of promise is - \"Mark the last chapter. Whosoever believes and is baptized shall be saved. Faith in this promise makes present the Holy Ghost.\".You are believers now reborn. The thing is the Holy Ghost making, purifying, and renewing the soul.\n\n1. The elements are - Bread and wine.\n2. The words of institution are these:\nWhen Jesus had supped, he took the bread in his hands and gave it to his disciples, saying, \"This is my body.\" He took the cup, gave thanks, and gave it to them, saying, \"Drink of it, all of you, for this is my blood of the new covenant, which is poured out for many for the forgiveness of sins.\" (Matthew 26:26-28)\n3. The words of promise are these:\nWhoever eats my flesh and drinks my blood dwells in me, and I in him. (John 6:56)\n4. The belief in this promise brings the thing present into the heart of the faithful receiver of the sacrament.\n5. The thing is the body of Christ crucified and his blood shed for the remission of your sins.\n\nNow are these words true. The sacrament of baptism is the regeneration and renewal of the Holy Ghost, purifying and giving salvation, so that it may be attributed to the chief thing in the sacrament, which is the Holy Ghost.\n\nLikewise, if it be asked whether in the sacrament of the Lord's Supper there be the very natural and real body..The fourth in order is called the Eucharist, named for the inseparable union of it with the sacramental word and element. The bread is so called, the word is so called, and the thing itself must be called the same. The bread and the word are so called sacramentally, but the thing is called truly and naturally. Here is presented the question: whether an infidel or an unworthy person partakes of the body and drinks the blood of Christ at the supper? Infidels receive the sacrament but not the thing. Austin answers this well in his 21st book of \"De Civitate Dei,\" distinguishing between the sacrament that stands upon the elements and words of institution, and the thing that stands in the words of promise and faith joined to it. Austin also speaks of this in a sermon on the sacraments of the faithful. These are his words: \"He who does not dwell in Christ, nor Christ in him, doubtless.\".He neither eats the flesh nor drinks the blood, yet he receives the sacrament of such a great thing. Here you see that one may receive the elements as bread and wine and not the thing. As was Simon Magus baptized in water, receiving the sacrament, and yet not the Holy Ghost renewing him. And Judas sitting at this supper, did eat the sacrament of the bread and wine, but not the thing, for Satan (says John xiv.), entered into him after Christ had given him the morsel of bread.\n\nFirst, you should know that no fruit comes to any receivers of any sacrament, but only to those who call to mind the death of Christ with holy and devout remembrance, that he was crucified for their sins and washed them away with his blood, giving them thanks, and glory in this sweet remembrance and faith. Only to such men Christ commends and has committed his body. Only to these me he draws forth his blood. For these alone was it for..He offered it up on the altar of the cross. So that they doubtlessly slip from the truth, that Judas believed he had received the same thing that the other apostles received. For they did not eat truly the flesh of the Lord; which in Him dwelt not, nor He in them, for Io. the evangelist even the next gesture at Christ's elbow sitting at His table testifies that as soon as Judas had received the sop, the devil entered into him for his gesture into his soul. Io. xiij. Moreover, young infants and men are not able, albeit they are the members of Christ, yet they cannot receive the fruit, for these persons may not rightly remember the mystery of their redemption, nor examine and prove themselves beforehand, nor give thanks therefore, which things are chiefly required at the celebration of this holy feast. Paul bids every man prove, try, and examine himself before he eats of this bread and drinks of this cup: I Cor. vi. Of the proving of ourselves. For if we had truly examined ourselves..Our selves we should not have been so punished by the Lord. Whose mind is it that they are without peril who descend into their own selves, and with great detestation of their sins desire to be the same as they hear - that is, the members of the body of Christ? Neither unwillingly is this probation of our selves called the part of the commemoration, for there can be no commemoration without the just probation of our selves.\n\nFirst, therefore, let us examine our selves by the twychstone and squyer of God's commandments, which, as a glass, shall show us to be nothing else in all our deeds, life, words, and actions but grievous sinners. Then let us try our selves whether, for our sins, we are sorry in heart and unfeignedly repentant, fully minded to practice our baptism in mortifying our affections, changing our life by faith, burying our sins in Christ's wounds with him to rise again into a new state of living.\n\nLet us try our selves to know ourselves..What degree are we in the law, as it is before expressed. Search within yourself if you are as eager to forgive all those who have wronged you as you would be to be forgiven by God? Look within yourself if you can discern your secret poison and love for yourself sought in all your deeds, thoughts, and words, rather than the glory of God and profit or edification of your neighbor? And now, see if you have or desire to have that faith and love which God commands you to have for Him and for your neighbor, and be sorrowful that you do not have them in perfection where you are bound to have them. And if you acknowledge these as your own sins and imperfections, yet you are a member of Christ's body, as Paul writes, and may sit down with fear and reverence, giving thanks to God for this inestimable benefit of our redemption. I Corinthians 10. But this just probation..as our papists never practiced it in themselves or taught it to their flocks. Why then do we expend and prove ourselves, considering: who we were by Adam's fall, from what perils and evils we are delivered undeservedly by Christ, what gifts are given to us unwlocked before us, and again what we professed at our baptism, into whose disciplines we entered, what battle we took in hand against what captain and heard man by it, we were signed and anointed, called Christians of the name of Christ to whom we were professed, and our selves yielded. And yet, in all this proof and remembrance of ourselves and of our benefits by Christ: we must appear to ourselves insufficient and unworthy to have remembered and believed all these benefits: and we therefore in ourselves should ever confess ourselves unworthy that Christ should enter our houses. But if it were in our case, with any unworthy feigned proof to deceive all men, before:\n\n(Matthew 8:5-6) But he answered and said unto him, I will come and heal him. And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed..whom we testify our indignation and declare our faith, yet he cannot be deceived, who only searches and sees hearts and reigns, which is also the mind and spirit of that body which is compacted and framed of the congregation of all faithful men. Ro. 6. Also, as the Apostle warns us to mortify our bodies, to be buried and to rise with Christ, so he exhorts us not to suffer sin to reign in us. I. Cor. 5. He commands us to purge and make ourselves clean from that old leaven, and to be purified by faith. But truly, full cold and ungodly is the proof that depends on men's laws and decrees: since he says, They ought not to be considered well proven who come and praise themselves, but those whom the Lord called. II. Cor. 10. Which commands none but such as allow and approve his will, known by the scriptures. Let not therefore this saying of David ever leave your mind: Blessed is the man whom you teach, O Lord, and out of your law enlighten him. Psalm 93..And yet although these men, who thus prove themselves and so eat worthily, there is continual battle within, which they hereabout in their bosoms, yet eats not unworthily. This takes and holds with the spirit of penance, endeavoring and aspiring unto this one thing,\nThat as he is dead with Christ from sin,\neven so, as I said before, he strives to arise again with him into a new life,\nnot yielding himself to sin any more to have dominion over him, but overcomes the firmness of his flesh with the virtue and power of the spiritual law that mortifies affections. Job vii. For a Christian life is a continual battle.\nAnd as it is a glorious thing, to fight and have victory, even so, to be overcome, it is not only shame in the tents of the Christian field, but also death and damnation.\nWherefore the flesh and blood\nof Christ are especially armed at the Lord's table of those who are faithful,\nthat as warriors and soldiers are fed and anointed with oil, even so..ar Christians warned and fortified\nwith the excellent virtue of the sacraments /\nso that they might continue and\nbe strong in battle / and resist the devices\nof temptations / so that there be no condemnation\nfor those graphed into Christ Iesus: Ro. viii. although there be sin / but not imputed for their faith's sake.\nBut now, as faith is the foundation\nof all our righteousness and good works /\neven so is it the source of our proof: Faith is the source of this proceeding.\nfor who is it that hates the dominion\nof sin / or sin itself having dominion\nover him / and lacks faith?\nor who can judge or make a distinction\nof the body of Christ / that is to say / examine and prove himself / whether he himself is of the body of Christ / and the true inner whole member of his church / which either do not know Christ's law or institution / To make a distinction of the Lord's body\nor reject it? Therefore, the true preachers teach that neither our lips /\nare to be prepared / nor mouths and forms..To be washed, that we might worthily receive it, and less glorious and costly apparel, nor now seek it, nor attribute anything to ourselves for our own worthiness. For Christ did not institute this table for men filled with works and trusting in their own merits, but for men fasting, that is, of faith humbled, contrite, afflicted in spirit, attributing nothing to themselves. They hunger not for Christ who are full in their own judgment, nor more than they admit, and receive the physician who appears whole in themselves.\n\nFasting men: what they are. But it behooves us here to remember the hypocritical Pharisee lifted up with the boasting of his own works, and the publican confessing his own sins. Those who do not prove themselves right in a few words do not prove themselves right, and they cleanse the outward side of the dish, but not the inward..alfole: when in the only mind and heart, whether pure or impure, it stands, whether we receive the sacrament worthily or unworthily. Furthermore, as John bears witness, there is no man without sin; some sin unto death: I John i. i. i, I John v. And some not unto death. They sin unto death who obstinately persevere in open crimes, wilfully or of an affected ignorance impugning the truth, never examining nor proving themselves tried at the word of God. These, eating this holy supper, eat and drink their own condemnation. i.e. Cor. xi. Two kinds of unworthy eaters: both punished but not alike. But the other who sin not unto death, being penitent, albeit negligent in proving themselves by reason of the frailty of their flesh and of some ignorance, for whom we and they ought to pray. Yet for their indignation, they are tried and punished by the Lord unto their own correction lest they be condemned with the world..The first thing that sin asks at death is perpetual and condemnation, where you see the unworthiness is unlike, which comes from the abuse of the sacrament. For the unworthy one part, the fault and unworthiness bring condemnation, and to the other it brings only transitory punishment for their correction. For the Apostle taught that at Corinth there were many believers pledged with transitory pains because they behaved themselves at this holy supper negligently, and therefore were they struck not only with diseases but also with temporal death. Other like the rascal and negligent unworthy eaters should beware and admonished at their example. For even so death is a painful affliction for sin. In Acts 5, the Apostle said: \"Many have slept,\" we understood that such punished persons should live again in joy. For the scripture says they sleep who shall rise into glory, and therefore he says plainly that they are corrected..of the Lorde lest they shuld be con\u2223dempned\nwt the worlde. Of whose sorte\ndoutelesse were they whom the Apostle\nrebuketh / partely because the congrega\u00a6cion\nof the pore / not taryed for / they did\neate the souper / as thoughe it had ben\ntheirowne priuate souper: so that they\nexcedinge with a certayn excesse and su\u00a6perfluite / \nsought ye meat of their owne\nbellyes rather then the meat of their\nmynde / nothing regarding the nede &\npouertye of their owne members: And\npartely because they were puftvp with\na certayne suppinite / sloughissh ease and\nidlenes / mixing themselues withe the\nhaithen idollaters of their owne cyte / i. Cor. viij & .x.\neating & drinking with them at their ta\u00a6bles\nbefore their idols / not remembring\nthe sclawnder geuen to their weker bre\u00a6thern\nredemed with Cristes blode.\nSewerly their offences might haue\nsemed but lyght / to themselues which\nhad knowledge / as it were in thi\u0304ges of\nthemselues not hurtfull / & might apere\nin sight not vnlawful / but indiffere\u0304t / as.some of our ceremonies appear to some men today: But yet St. Paul prosecuted and noted them with such earnest gravity, not only the self-supper but also the mystery thereof, he laid it before our eyes, affirming by such offenses we provoke the wrath of God upon us: and that he would thereby so warn us (both the excellence of the sacrament and also the dignity thereof so requiring), that we should have this consideration, even in every act of our life and rite, to hold and keep ourselves wisely without all manner of offense, within the limits of measure and discipline. When the congregation therefore admitted not unto this supper open unworthy persons except they espied some evident tokens of repentance, they did it after the example of Paul, I Cor. 5: delivering up unto Satan the incestuous Corinthian who defiled his own step-mother. Of these men, the bread and wine are received most unworthily,.Which although they not openly known of the congregation, yet to death and to their own damnation may they eat and drink it for their own hid obstinate persistence, in which they are excluded from the heritage of the true faith. Of this sort are they who, for fear of shame, for lucre and advantage, feign themselves of Christ's religion and of the gospel, as did Simon Magus praise the power of God to do miracles, that he might be the more esteemed among his own face. Acts 8. Beware of papists therefore when you make yourselves priests. Or such as for favor or advantage to be esteemed and retained, dissemble their ungodly lives clothed with holy orders, succession of apostles with apostleship and bishopric, as did Judas the betrayer, who although he had made a bargain with the Pharisees for the price of Christ and Christians to be sold, yet he returned to the same mess at the Lord's table to be a partaker with his disciples of the same sacrament. At this mess..With Judas sitting among them were all hypocrites: Pharisees, papists, Simoniacs, concubine keepers, adulterers, proud prelates, drunkards, deceivers, covetous persons, malicious murderers, and yet they were daily eager to hear confession, so that they might worthily appear to come to the holy supper. Nothing less were the hypocrites: concubines, fornicators, and so on. If they should lie dying, yet they would not leave their sins until they forsook their abominable, prodigious, beastly living.\n\nBut in what place of the unworthy receivers: these men ought to be put,\nwho not only by their abominable abuse have changed and altered this most holy supper,\nby their own new and strange decrees, vain rites, and ungodly traditions,\nhave so violated and broken Christ's first institution,\nthat of the same supper that Christ celebrated and confirmed by his invaluable ordinance,\nthere is nothing left, not even the name..Cyprian to Cecilium warns earnestly and sharply, in the administration of the sacraments, we should not in any way nor in anything swerve from the precepts of the gospel. But the disciples should observe that at their master Christ taught and did it. He also denies that those men are worthy to be called either friends or disciples of Christ who violate or break their master's commandments or alter his ordinance. Only wine is to be consecrated. As certain men in his time put only water into the cup when Christ consecrated wine and no water, of whom Christ testifies in his gospel, Matthew 15: \"You hypocrites, you set aside my commandments to establish your own traditions.\" Guilty are the Lord's body and blood. I will not here tell it, for every man knows, even the licentious fraud of them, which to nourish their own private filthy lucre and filthier idolatry..bellyes have turned this holy supper, not without a great mystery, celebrated in the evening (which time the apostles ever observed after), and this common communion for many together to receive, into a private (I will not say churlish) breakfast, selling it under the cloak of their own merits. And some, the more guilty of the Lord's body and blood, are they, for they entreat, handle, and behave themselves so filthily and so cruelly, that the scripture in every place cries out against them, that their indignity and loathsome unworthiness neither may, nor ought, any longer to be suffered.\n\nChrysostom also says that they are not only guilty of the blood of Christ, Chrysostom homily. 3 who, in temples by the abuse of holy sacraments, seek and follow terrestrial and unlawful lucre, covering the honorable religion into the occasion of ungodly merchandise, but also those who buy and sell the gifts of God, when they should know it is freely given: Matt. x..\"Why therefore must they be guilty of the body of the Lord, which incite and compel men, through their gifts, to do that which violates and subverts the doctrine and tradition of Christ? And Ambrose, speaking of the unworthy eaters, says: \"Ambrose: Those men are unworthy of the Lord, according to the apostles' mind, who otherwise celebrate this mystery, since it was delivered by the Lord: for he cannot be devout and godly who presumes and takes it otherwise than it was given by the first author. It would gladly be known what should be answered to these holy fathers, who all with one voice testify and condemn this violated rite and abuse of the sacrament so profanely, blasphemously celebrated as you see it today, which also utterly deny it: it is not lawful (Christ's commandment and institution abandoned and despised) to be turned into doctrines and decrees of me. And that which was once done justly according to the scriptures, \".in all churches for many years, we may not allow it to be altered by any authority of scriptures, by no example of the old holy doctors, by no just cause, but only for the filthy lucre and unreasonable gifts of a few hirelings, to stand still thus violated, deformed, and profaned. They therefore unwworthily eat his flesh and drink his blood, thirsting for the innocent blood of Christ's poor church. They persecute and slew those good men who speak or write against their bloody acts and deeds. The prophet Isaiah says, Swift are their feet to shed blood. Neither do they take the words of the apostle any less fleshly than did the bloody Capernaites when they said, \"How may this man give us his flesh to eat?\" (John 6:52). It is therefore manifest that these bloody and fleshly eaters and drinkers receive Christ with unpure hearts and as filthy mouths, as did they who nailed him to the cross, wounded his body, and gave him gall to drink..The gylt and sin do not consist in, or are not committed through, the bodily touching of one's natural body, but through the contempt and abuse of this holy sacrament. Contrarily, the fruit of it does not reside in the touching and use of one's corporeal present body, but in the spiritual embracing of it by faith, whereby the spirit of faith truly eats the flesh of Christ and truly drinks his blood. At times, I was called guilty, the majesty of the emperor's power. The emperor and his traitors, who contumeliously despised the glory or dignity of Rome, called upon the emperor in an injurious manner. They threw down his image or tore down his picture, or any letters from him. This was as heinous as if they had laid violent hands upon him himself. And indeed, they are truly guilty before God and traitors to him, who violate and contemn his institution and law, and do contrary to what he commanded and ordered..So are they guilty, body and blood of Christ,\nwho come to his table neither with due honor to the Lord,\nnor with the discipline that the supper requires,\nnor with the same mind and faith whereby the body and blood is received.\nSacrilege prosecutes not this mystery instituted by the Lord,\nbut either negligently little regard it or utterly contemn it,\nas the apostle writes, \"Crucify Christ anew in yourselves, and set before you the blood of the covenant as an object of ridicule; treading it underfoot, by whom the greater the majesty, the greater the sin, and the more the indignity and unworthiness committed against it.\"\nAlso, these Jews and Gentiles are guilty of the mystic body of Christ, which draws forth and sheds his blood, which is indeed the very blood of Christ:\nInnocent and thus are the wicked and covetous curates called in scripture guilty, the blood of Ezekiel iii.\nChrist, who did not feed his flock with it..And they are starving for God's word but lack it. Acts XX. And they are innocent of the shedding of the blood that fed Christ's church with His blood / with the word of God. And they are guilty of the body and blood that do not believe / for so is eating taken, Ezekiel iii. where he is commanded to eat the book. And they are unguilty according to Austen that eat the flesh and drink the blood of the Lord, according to Christ's saying / I am the living bread which came down from heaven / whosoever eats of this bread he shall live forever. John vi. And at last (as it were by the way) to take away the carnal sense of the transfigured symbols which the papistical schematic transubstantiation of the bread and wine / that is to say, annihilation or nothing-making of them / destroying the substance of them both / so that they remain no more bread nor wine / after the priest has breathed over them / you shall know that the unworthy receiving does not constitute anything / so that any man should eat and drink his judgment / but it..Standeth in the inward offense, which is too far in slothful negligence, pride, envy, malice, concupiscence, covetousness, unfaithfulness, wickedness, and the like. Infidelity with its wicked fruits taken away, the sacrament brings no harm. The Apostle teaches, \"The unworthiness comes from the mind.\" Those who prove and examine themselves, showing plainly that all indignities and unworthiness depend on the mind and not on external and outward signs. Titus i. It is plain that all things are to be pure to the pure, but to the polluted and infidels, there is nothing pure, because their mind is polluted. And it is plain that whatever enters the mouth defiles not the man, but that which proceeds out of the mouth, unclean, comes from the heart. Matthew xv. Yet, you do not understand, that whatever goes into the mouth descends into the belly and is cast out, but the things that come out of the mouth come from the heart..\"the heart and others teach the wicked and corrupt mind to be the foundation of all impurity. But contrarywise, we read that to the mind instructed with faith and knowledge of Christ's doctrine, these things are pure, which to evil-taught and instructed minds are impure. Ro. xxiv. In wine there is no fault of drunkenness, as neither in meats is there a fault of surfeiting, but the mind seeking its own pleasure in eating and drinking is the root of other sins. Therefore, the interior things purged, the exterior must needs be pure. Matt. xxiii. The apple of paradise bitten by Eve had no venom harmful, but because she herself being evil wickedly used so great and holy a sacrament. Praise the Lord.\n\nAt Gruning. AD 1441.\nApril XL1.\n27.\"", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "A confutation of that treatise, which one John Standish made against the protestation of D. Barnes in the year MDXL. In this work, the holy scriptures (perverted and wrested in his said treatise) are restored to their own true understanding by Miles Coverdale. Iacobi iii.\n\nNolite gloriari, & mendaces esse adversus veritatem.\n\nThe seventh day of December was delivered to me a certain treatise, composed by one John Standish, Fellow of Whitington college in London (so is the title of it), and printed by Robert Redman, Anno MDXLIII, nonas October. At the reading of which I mourned sore within myself for certain occasions offered to me in the said treatise. First, that under the king's privilege anything should be set forth which is either against the word and truth of Almighty God or against the king's honor. Secondly, that good, wholesome, and Christian words should be calumniated and reviled..Thirdly, John Standish, pronouncing Doctor Barnes having taught heresy for so long, is not ashamed all this while to keep his pen, but now first writes against him when he is dead. As for the first, I report to all true Christian hearts. For, as I have credibly learned and partly seen, there is now a wonderful diversity in writing books and ballads in England: one provoking against another, one rejoicing in another's fall and adversity. And not only this, but also at the end of every ballad or book, in manner (whether it be the better party or worse), is set the King's privilege..Which is against the glory of God that one should reproach another? Is it not also against the king's honor (Shame on all England), that under his privilege any erroneous, contentious, or slanderous book or paper should be printed? Men wonder in other countries that there is such negligence of this matter in a realm where so wise and prudent a council is. And they who are moved with godly compassion do lament England, sorrowful, that there is so great discord in it. Trifles are printed with the king's privilege, unknown to him. Sorrowful, that blasphemous jests and railing ballets or books against the manifest word of God should either be suffered or privileged. Sorry, that God's truth should thus be spitefully treated by so great a number. Now, the reform of this and all other defaults lies only in the hand of God. To whom I refer it, and to the rightful administration of his holy ordinance and authority in the king's highness..who when he knows of the said inconvenience (how tryling and railing books and rhymes are printed under his privilege) will certainly set a remedy herein..Concerning the second occasion above mentioned, is it not sufficient reason for all Christians to be deeply sorry and mournful, that the words which are good, wholesome, and in accordance with the holy scripture and Christ's faith, should be either blasphemed or taken in the worst sense? If the King's grace should issue a wholesome proclamation, instruction, or commandment (as he often does), what true subject loving his sovereign's holy ordinance and authority would not be grieved to see any man spit at those his words or defy them? If we, who are Christians, have such just occasion (and are bound) to be thus minded in this outward regulation, where God has appointed us to be obedient to higher powers, how much more cause have we to weep with sorrowful hearts, when the proclamation, instruction, good words are blasphemed..commandment and word of him who is king of all kings and lord of all lords is revealed and evil spoken of in this way: That the words of D. Barnes spoken at the hour of his death and here written below are good, wholesome, according to God's holy scripture, and not worthy to be evil taken. It shall be evidently seen, when we have laid these to the touchstone and tried them by God's word. To the open text, if you take good heed, you shall see the perverse doctrine and wicked opinions of Standish clearly confuted. And (no doubt) God will so have it, because under the pretense of bearing a zeal toward God's word, he takes upon himself to be judge and giver of sentence against God's word, and to condemn it that God allows..And this, as I said, is another cause of the sorrows of my heart: he who dares allow another man to be an open heretic is not ashamed, neither to have written nor openly preached against him by name, but now begins when he is dead. Is it not a great worship for him to wrestle with a shadow and to stand and draw his sword and fight with those who are already slain? I ask you, gentle readers, does Standish play such a part with Doctor Barnes? To whom he also imputes treason, and yet proves no point of it against him. It would be as charitable a deed to confute all treason and give us warning of it by name as it is to establish false doctrine or to inveigh against good sayings. You, a Christian and charitable act, would it be in reproving any traitor, to tell the king's subjects in what thing he committed treason, so that they may beware of the same..But this does not stand here in this treatise, which because it is built on sand and on a false foundation, I doubt not but with God's word (which is the sword of the Spirit, Ephesians 6:17 and a weapon mighty to overthrow every imagination that exalts itself against the knowledge of God) I will give it a fall, I Corinthians 10: and with holy scripture I will show evidently that Standish has far overshot himself in condemning the sayings which God's word does not disallow. He who would write against any man should level his ordinance against his evil words (if he has spoken or written any) and not against his good words. For God is the author of all good, which, as his holy scripture allows, so will he himself defend. He who is therefore an enemy to the thing that is good or resists it is God's adversary and opposes him. Therefore let Standish and all others beware; let no man take part against the truth..If they take no part against God's word or defend false matter, lest God be the avenger. For if the lion begins to roar, he will make all his enemies afraid.\nAnd if D. Barnes died a true Christian man, be sure, his death shall be a greater stroke to hypocrisy than his life could have been. If he was falsely accused to the king's highness and so put to death, woe shall come to those accusers if they repent not in time. And if D. Barnes in his heart, mouth, and deed, committed no worse thing towards the king's highness than he committed against God in these his words at his death, he is like to be a judge over them at the later day if they do not amend.\nNow, (indifferent reader), in order that you may more clearly discern light from darkness and know God's true word from false doctrine, I shall (when I have said something to Standish's preface) recite to you D. Barnes' words..Secondly, I will not repeat Standish's words at length (to avoid making the book too long). I will indicate the beginning of his sentence, requiring you to read the rest yourself in his treatise. Thirdly, although Standish deserves rough treatment, I intend (by God's grace) to deal more gently with him, being alive, as I do against him in this matter. I am prepared to do the same against the great grandfather and captain of false teachers - I mean the great Goliath of Rome and his weapon-bearer. That is, against all who are enemies to King David our Lord Jesus Christ. For whose most comfortable spirit (gentle reader), I beseech you to pray with me to our most dear Father in heaven, whose name be praised, whose kingdom come, whose will be done now and forever Amen.\n\nStandish..To see the most victorious and noble Prince our sovereign lord the king, laboring and watching continually with all diligent study, I may say, to expel and drive out, or purge and cleanse, his Catholic realm.\n\nCouerdale\n\nThough you abuse your terms in reporting that the King goes about to expel and drive out his Catholic subjects, I will impute those words to the weakness of your brain, and to the sincerity of honest eloquence in you. But if the King's labor, watching, and diligent study in purging and cleansing his realm from all heresies and schisms is sufficient (as it is indeed) to compel every true subject to help in the same, why then have you been so slack in this all this while? Your own words bring you into a shrewd suspicion. For you know and have seen with your eyes that the king has, for many years, been laboring and busy in abolishing the usurped power of the [B]..Of Rome/ its manifold sects of false religions/ its worshipping of images/ its disgraceful pardons/ its idolatry and pilgrimages/ etc. Were not all these/ great heresies and schisms? Or can you excuse yourself/ that you have not seen/ how the King has labored in putting them down? If you then are a writer against heresies and schisms/ why have you written against none of these all this while? Thus every man who reads your words/ may see/ that you have concealed yourself/ to be a supporter of such things.\n\nStandish.\n\nWhy, gentle reader, marvel not/ etc.\n\nCouerdale.\n\nContrary now to your request/ will every man marvel at you/ not only because you declare yourself/ to have borne (all this while) no right loyalty toward God's word/ to the salvation of souls/ nor to the duty that you owe to your prince/ but also because that now/ through the occasion of a poor man's death/ you first start up to write/ as though the King had put down no heresies before. D.Barnes died. Is this the zeal that you bear toward God's word and His people? Such zeal they had, of whom the Apostle speaks to the Galatians, saying, \"They have no good zeal toward you, but would thrust you out (namely from the truth) that you might be fervent to them instead. Whereas you write the day and year of D. Barnes' death, it increases your own confusion, and shall be a clear testimony against you for resisting those good words of his protestation, if you forsake not your heresy in time. You even, by your own pen, have brought it to pass that it shall not be forgotten till the world's end, what a Christian testament and last will D. Barnes made at his death, and how patiently he forsook this life.\n\nStandish.\nFor in his protestation, both heresy and treason are contained.\nCouerdale.\nFor (you say) in his protestation, et cetera..Is that the reason why you enterprise and take in hand to write against it? Then truly declare yourself not only to be partial, but also a favorer of heresy and treason, knowing so many to have been attainted thereof within these seven years. Standish.\n\nAlbeit, I do not think that I write this through any malice toward him who is burned, etc.\nCoverdale.\n\nHe who compares your words to your deed shall soon perceive that you have cast milk in your own face, and that (for all your holy pretense), some spice of Cainish stomach has made you now do more than all the Kings noble acts in abolishing the said abuses could have made you do many years ago, though the same (if you were a true subject), were by your own confession, sufficient cause for you so to do. However, it is not I who go about to lay malice to your charge, your own act is not your best friend. I pray God your conscience accuse you not thereof..But why take God to record in a false matter? Do you not confess yourself that the kings' graces labor, watching and diligent study, is the thing that causes and compels you to write against. D. Barnes' protestation, and that through love and fervent zeal you bear towards God's word and the salvation of souls? etc. And now take God to record: Standish is afraid. That you do it for fear, lest the people should be infected, Proverbs say. J. Namely, that the thing which you fear shall come upon you and even it that you are afraid of, will fall suddenly among you. This am I certified of, not only by the same place of scripture, but even by this your present act in putting forth your treatise to be printed with and against the said protestation..For if you fear the great infection of the people through the multitude of copies of it, why did you cause it to be printed, or any man for you? Is the printing of the said protestation the next way to keep copies from the people? You may have wit, but surely you lack policy. Such a like way was taken in England within these few years by certain abbots, who, thinking by this means to uphold their false religions, incited, moved, or else consented to insurrection in various parts of the realm. And yet was the same their wisdom a cause that hindered their own destruction. And even so now by your printing of the said protestation, you have brought it about that the thing which you feared has come to light. Thus can God pull down his enemies' houses with their own hands. Indeed, I have never heard that there was any copy of it before I saw it in your book, and I am credibly informed that it was never in print before..Whereas you say that it is an erroneous and traitorous protestation, it is sooner said than done; neither does it greatly benefit you to know many secret embracers of heresy and treason and not to utter them. But you may twice say it, before you are once believed. Only those who are of God will, when they have tried and examined all things, keep that which is good and shun the contrary.\n\nStandish.\nBut I trust in Almighty God, if it pleases you to read this little treatise with a loving zeal towards our mother, the holy church, and so forth.\n\nCouerdale.\nHere you manifestly declare what zeal moved you to write against. D. Barnes' protestation, Namely, not any just zeal or love towards God's word or his people, but even because, you feared lest your mother should come to shame if the truth were known. Therefore, to show your mother pleasure, you thought it your best defense for her..Nether it helps your excellency anything at all, though you call her holy; not every thing that shines is gold. For every such sect as you belong to has a diverse holiness, which comes not of the same Spirit that sanctifies. Now, just as your own act came from the zeal which you bear towards the church of the wicked, so would you have your treatise read with the same zeal, intending that the readers might detect heresy and treason where none is, and be poisoned with such corrupt judgment as you are of yourselves. Again, how are you (or all men living) able to prove that D. Barnes' protestation smells and savors nothing but heresy and treason? Is it heresy and treason to teach no erroneous doctrine, to teach only those things that scripture leads to, to maintain no error, to incite no insurrection, to be falsely slandered, to confute the false opinions of the Anabaptists, to detest and abhor all such sects? Standish smells nothing but heresy and treason here..To set forth the glory of God, obedience to higher powers, and the true religion of Christ? Does it smell and savor nothing but heresy and treason to believe in the Holy and Blessed Trinity, to reject the Incarnation, Passion, death and resurrection of our Lord and Savior Jesus Christ? Is it heresy and treason for a sinner to desire God to forgive him, to trust only in the death of Christ, to perform good works, to believe in a life after this, to speak reverently of saints, to call our lady a virgin immaculate and undefiled, to have knowledge of a Christian belief concerning the body and blood of our Lord, to ascribe honor to saints as Scripture wills, to pray for the King and his council? Do such things smell and savor nothing but heresy and treason? Woe to those who call evil good, and good evil, light darkness, and darkness light, sweet bitter, and bitter sweet..Though you esteem them to be heretics and traitors/ those who support D. Barnes' protestation, yet your estimation or judgment does not discourage me in this matter. I am not of the mind or will to meddle with his offense, if he committed any against the king, nor to defend this his protestation with any hand or weapon of man, but by the scriptures to bear record to the truth and to reprove your perverse and strange doctrine, which you teach against the same.\n\nStandish.\nFor surely those who cover them.\nCouerdale.\n\nYour saying proves not the contrary, but that seeing you resist the truth, I may tell you your fault: 2 Timothy 2 and inform you better (according to the Apostles' doctrine) if God at any time grants you repentance to know the truth and to turn from the devil's snare. et cete..I if I can understand through this enlightenment that you will give place to the open and manifest truth, God shall have the praise, and I shall think my labor well bestowed. If the truth can have no place in you by fair means, but it will still resist it obstinately and believe it not, as you do here in this your treatise, then truly you may be sure to be afterward handled as the limits and bounds of God's holy scripture will allow. I beseech God (according to his good pleasure) that you may have eyes to see, ears to hear, and a heart to understand his holy word, to consent unto the same, and in all points to live thereafter. Amen.\n\nBarnes.\n\nI have come hither to be burned as a heretic, and you shall hear my belief, by which you shall perceive what erroneous opinions I hold.\n\nStandish.\n\nI am sorry to see the obstinate blindness and final induration in this his protestation, which would clarify, justify, and excuse himself by color and dissembling.\n\nCouerdale..\"Christ our savior making mention of his own death before he was hung on the cross said, \"Matth. xx. Behold, we go up to Jerusalem, and the Son of Man shall be betrayed, condemned, mocked, scourged, crucified.\" When a true man comes to be hanged on the gallows, is it obstinate blindness and final endurance for him to say so? Perhaps you will say to me, \"Take him, D. Barnes, then, for a true man?\" I answer, \"Indeed, these his words prove him no false man, for he said that he was to be burned, and I am sure he did not come to the fire to be made a bishop.\" Moreover, D. Barnes told the people that they should hear his belief, and you lay this to his charge for his doing so, that he would clear, justify, and excuse himself with color and dissembling. As though he justified himself with color and dissembling, Jas. III. which (according to S)...\".Peters doctrine is always ready to give an answer to every man who asks him for a reason of the hope that is in him. Was not D. Barnes instantly required to show his faith and open his mind in various things? Again, if he or anyone else would have cleared himself from such things wrongfully laid to his charge, did he not do well in this (Acts xxiv.24-25)? If it is so, then holy St. Paul left us a shrewd example in the Acts.\n\nStandish.\n\nWhich ought to have accused, condemned, and utterly forsaken all that he had offended in, if we ourselves judge (1 Corinthians i.11). Not indeed do we judge ourselves, but we are not judged by the Lord.\n\nCouerdale.\n\nI answer, according to your own words, it does not follow that he was bound to accuse and condemn himself of the things that he had not offended in. But by your leave, where you bring in this text of St. Paul (\"Si nos ipsos et cetera\"), you pervert it, not alleging it as it stands, but thus: \"Si nos ipsos iudicaremus, non utique dijudicaremus a Domino.\".That is to say, if we judged ourselves, we should not be judged by the Lord. But Paul's words are these: \"If we judge ourselves, we will not be judged. But when we are judged, we are chastened by the Lord, lest we be condemned with the world.\" Standish corrupts the text. That is to say, if we would judge or reprove ourselves, we should not be judged. But when we are judged, we are chastened by the Lord, lest we be condemned with this world. Therefore, the perversion of this text at the first instance caused me to suspect you and to trust you the worse, because the devil himself is a schismatist to such chopping up of the text, as we may see in the Gospel of Matthew and Luke. Matthew 4:8, Luke 4:8, from the Psalm 90. Now go to, if I find any more such juggling casts with you, you are like to hear of it before I come to the end of your book..For weakness and ignorance I can well endure, but the perverting or chopping up of a text of holy scripture is not to be endured unrebuked.\nMark here how he uses irony, and so forth.\nCoverdale.\nYou confess that D. Barnes, in his aforementioned words, uses irony, and yet, contrary to the signification of the word, you are not ashamed to affirm that he confessed both here and erroneous opinions. Now, irony is, to say the least, a mockery, derision, or meaning of another thing than is expressed in the words. This manner of speaking is much used not only throughout the Prophets in holy scripture but also among heathen poets. And the same phrase of speech have we in English, as when a man says to a shrewd boy, \"Come hither, good sir, you are a virtuous child in deed,\" meaning nothing less. Since you yourself confess that... D..Barnes here uses irony; it is evident that when he said, \"You shall perceive what erroneous opinions I hold,\" his meaning was that the people should know he held no erroneous opinions. Barnes:\n\nI take God to record, I never (to my knowledge), taught any erroneous doctrine, but only those things which scripture led me into. Standish:\n\nConsider, according to the Prophet Psalm 41: How grievous an offense is a false witness in a cause. Couerdale:\n\nJust as you cannot rightly lay any partition to D. Barnes for those words, Genesis 24, Romans 3:2, Corinthians 3:13, Corinthians 10:1, Galatians 1:1, and Jude 1:11. Prove the grievousness of it lightly out of the 41st Psalm if the true reading of the text is well and rightly considered. Whereas he takes God to record in the truth of such a weighty matter, the scripture is full of holy examples that bear him out..What partakes in that act: He dared also to acknowledge, to his knowledge, that he never taught any erroneous doctrine; and yet you are not ashamed to accuse him of heresy and to call him an obstinate heretic. Who is a heretic? St. Jerome, in his fourth book, the twenty-fourth chapter on Matthew, writes thus: He is a heretic who teaches things against Christ under Christ's name. If, therefore, D. Barnes had wittingly and willingly taught anything against Christ, you might have laid great charge to his heresy. Truth it is, that he, being ignorant and sometimes deceived by a multitude, as you are, both erred and taught erroneous doctrine for the preference of the Bishop of Rome's usurped authority and other abuses. Many learned men, who have since repeated toward God and also received the king's gracious pardon, have done the same in the realm..If you wish to lay partisanship aside because he was at times in gross ignorance, Mar. 6:9, Luc. 2:18-24, John 15:16 - by the same argument, you could condemn Christ's disciples, whose ignorance is mentioned in numerous places in the New Testament. I do not say this to excuse ignorance, but to rebuke the hasty judgment of those who presume to condemn those whom God has called to repentance.\n\nPerhaps the tenacity you lay to his charge is because he claims he taught only what scripture led him to. For this is a thorny issue for you. You would not want scripture taught without other doctrines. Deut. 12, Mat. 28:19-20, Gal. 1:6-9, I John 2:4, Hier. 15:1-7, Matth. 5.\n\nHowever, those who love God's commandment will teach nothing but His word alone, for He Himself has given commission. Of His promises, mention is made both in Jeremiah and in the Gospel of Matthew..As for examples, we have sufficient ones from the Prophets and Apostles (1 Corinthians 13:14, Romans 15:4, and the most godly protestation in 2 Peter 1:1). Read the thirteenth chapter of the second Epistle to the Corinthians, the fifteenth to the Romans, and Peter's second Epistle (2 Peter 1:1). Let us give place and consent to the holy scripture (as St. Augustine says in De peccatorum meritis et remissione, cap. 22, The bishops of England). It cannot disappear nor be hidden. The bishops and clergy of England, in the Epistle of their book to the King's grace, affirm that holy scripture alone shows men the right path to come to God, to see Him, to know Him, to love Him, to serve Him, and to serve Him as He most desires. Therefore, they are rather obstinate against God, who instead of His only word, preach and teach other doctrines. But let us hear what Barnes says more.\n\nBarnes:\n\n(Note: The text appears to be in Old English or a variant of Middle English. No translation is necessary as the text is already in English and mostly readable.).And in my sermons, I never maintained any error nor gave occasion for any insurrection.\nStandish.\nWhat blindness would he lead us into? Has not everyone heard him preach against all the ordinances of Christ's church? et cetera.\nCouerdale.\nAs for blindness, you need no leader to bring you into it; our Lord (when His will is) will bring you out of it. This man swore that he never maintained any error; therefore, he did not deny but that he might err (as he did grosely when he lived in Papistry); thus, he left us an example \u2013 a good one \u2013 to forsake all errors and maintain none. Call this a leading into blindness? Then farewell all good examples of humility and repentance.\n\nTo the other part of your accusation, I answer. It would be too long a register for you to rehearse the names of all those who never heard. D. Barnes preached against the ordinances of Christ's church..I am one of those who have heard him as often as you, and yet, I hope to receive my share of God's mercy in Christ's blood. I never heard him preach against such things since his conversion from the wicked papacy. Against some of your church's ordinances or ceremonies, I have heard him preach frequently. You, however, write that you are not of Christ's church. In your treatise, you confess this yourself. The congregation of Christ's church in this region of England, according to you, is the king's majesty with his learned council. Since I am certain that you are not the king of England, I perceive from your writing that you are not a member of the king's learned council, and therefore, not of Christ's church..The ordinance of Christ's church is that every one, from the prince to the lowest subject, should be diligent to wait upon his office and to do the thing that God has called him to. To the ordinance of Christ's church pertain all that is written concerning the duty of every estate, and also concerning such order as is meet to be kept in the church, according to the doctrine of the Apostle Paul. Corinthians XIV, I Corinthians XI. Did you ever now hear. D. Barnes preach against any such holy ordinance of God or of his church? No truly I suppose. For then surely we should have heard of it in this your thundering treatise.\n\nWhereas D. Barnes now has keenly earnest against your wicked church of the Papacy, and preached against the horrible abuses thereof, call that erroneous railing and traitorous speaking? By that reason were the Prophets erroneous railers, who rebuked the abuses of the Jews' church so earnestly. Isaiah LVI, LXV. Zechariah VII. Amos V, VI, VIII. Malachi II. Galatians IV. Colossians II..Esaias lixix, Matthew vij, Corinthians vij. Ye and against the superstitious observing of fasting days, did the Prophets preach, as did also the Apostle Paul. All these and many other gods' servants spoke against superstitious observing of vain fasts and against the misuse of that fast which God had commanded. But against true fasting, of which mention is made in many places of holy scripture, have not ye yet proved this? Did D. Barnes ever preach against such days as were appointed without superstition for general fasting?\n\nIf you wish to blame him for preaching against the abuse of prayer, why do you not also blame the Prophet Isaiah, Isaiah lixix, Matthew vij, xxiv. James i, iv. Our Savior Christ himself, the Apostle James, Ambrose, Gregory, Bernard, Chrysostom, Jerome, Cyril, Fulgentius, Origen, and others? Can you now say that you have justifiedly blamed D. Barnes?.But thank you for bringing up the issue regarding D. Barnes and prayer, as mentioned in the New Testament by our Savior and His Apostles. Have you not yet proven that he did not preach against prayer, especially during the appointed days for general prayers and thanksgiving to God, and for the accomplishment of other spiritual exercises based on God's word? I am less surprised that you blame him in this regard, for you are not ashamed to falsely accuse him and report that he denied godly ordinance to bind to deadly sin, contrary to St. Paul's words in Romans 14. Godly ordinance.Which chapter he defended in his sermons and writings, with its contents, he earnestly and diligently set forth due obedience to higher powers. He opposed hypocrites and their wicked church, whose ordinance he denied utterly because it is not grounded on God's word. But Godly ordinance, that is, the ordinance and institution of God, he did not deny, but those who break and offend it commit deadly sin. As for man's ordinance (not the institution of God, nor justly grounded upon His word), what a Christian man, having wit to discern between chalk and cheese, will say or grant (except for such wavering words as fear man more than God), that it binds unto deadly sin, seeing it is sinful, wicked, and abominable in itself. Isaiah xxix. Matthew xv.214. Mark vii. Colossians ii.20. Galatians iv.3. Timothy..Invented by Satan and repugnant to God's word? Is not such stuff most vehemently rebuked by God's own mouth, and also by His holy Apostle? Are you not ashamed then to affirm that a man, by his authority, may restrain the things which are free by the gospel? Can a man bind that which God loosens, condemn that which God saves, or hold him in prison whom God delivers? Is man stronger than God, or is man's authority above God's? Or are they alike?\n\nWhereas you say that it is the church which has this authority to restrain the things that are free by the gospel, I answer: The church of Christ is His spouse, and the fold of those who listen to His voice, to His voice (I say), and not to the voice of strangers. He Himself also sending out His Apostles, bids them teach all that He has commanded them, and not to bind that which He has loosed, nor to make free that which He has bound..The nature and condition of an honest wife is to listen to her husband's wholesome words, to prefer his commandments, and to ensure that her household folks keep them. A strumpet (in truth) and a harlot disregard controlling their husband, disobey him, and maintain evil rule in his house against his mind. Therefore, that church which takes upon itself any such authority that is not given to it by Christ is not his lawful spouse, nor can you prove that he has given your church any power to restrain the things which he has made free, except you do it with the words of St. James, who says, \"James IV: There is one lawgiver, who is able to save and to destroy. Or with the words of St. Paul, who asks the Colossians this question, \"Colossians II: If you have died with Christ from the elements of the world, why, as if you were living in the world, are you held with such observances?\" Standfast..Who has not heard him preach a carnal liberty with a damnable justification of only faith to justify? But I pray you, what carnal or fleshly liberty does he preach that exhorts men with good works to put to silence the ignorance of fools, as free from Fre, J. Pet. ii, and not as having liberty for a cloak of wickedness? How often has he taught this doctrine, as those who have heard him can tell, if they are not malicious or forgetful? Who can justly deny that he often and many times (upon due occasion in his writings and sermons) did exhort his hearers, Romans viii.xiv, not to live according to the flesh nor accomplish the desires of it, but to cast away the works of darkness, to put on the armor of light, and to walk honestly in the light that God has given them, Romans xiii..To follow such things as pertain to peace and things whereby one may edify another, J. Cor. 7:15, 1 Cor. 6:12, 1 Cor. 6:9, Col. 3:5, according to the wholesome doctrine of the Apostle? Do you call this a preaching of a fleshly and carnal liberty? Is this a doctrine that makes men run riot and do what they list? I truly wonder that you do not shamefully betray the truth so often.\n\nJustification. As concerning your blasphemy which says that it is a damnable justification where faith is preached only to justify, it is damnably spoken of you. You, though an angel from heaven should speak it, Galatians 1:9, if holy St. Paul be true which says, he ought to be accursed that preaches any other gospel than that he himself and the other apostles had preached..If you harbor a malicious hatred for the truth or have wilfully taken a part against the Holy Spirit, leading you ignorantly with a blind multitude to affirm the following inconvenience, I pray God grant you a clearer light in the Kingdom of Christ. But if you are disposed like the Pharisees (Matthew 12:27, Luke 11:15), maliciously ascribing damnation to it, then I am deeply concerned for you and for those of like mind. For if it is damnable to teach or preach wittingly against the express word of God, then truly this is a damning heresy to affirm that faith alone does not justify, since holy scripture teaches otherwise. As Genesis teaches in chapter 15, Ezekiel in chapter 34, Abacuc in chapter 2, Mark in chapter 16, Luke in chapter 1, John in chapter 5, Acts in chapter 13 and 15, Romans in chapters 3 and 5, Galatians in chapters 2 and 3, Philippians in chapter 3, and Peter in chapter 1 and Hebrews in chapter 4..Of this faith that scripture speaks of so frequently, I have made sufficient mention in the prologue of that little book which I recently put forth in English, concerning the true old faith of Christ. Now, just as the scriptures themselves testify for us that we mean no false or vain faith, so is the same article of justification defended and maintained by the doctors in many and various places, especially by Augustine in the 351st chapter of \"De vera innocentia,\" \"De verbis Domini sermone,\" and the 40th sermon; in the first book of the \"Retractations,\" the 24th chapter; the doctors in the 5th volume.. Epistle vnto Sixtus the bisshoppe / In the xxv treatise vpon Iohn the sixte chapter / In his manualle the xxij and xxiij chapter / In the exposicion of the lxvij and of the lxx Psalme / In the liij sermon de tempore / In the v boke of his ho\u00a6melis the xvij homelye / In the boke of the lxxxiij questions the lxvj chapter / And in the prologe of the xxxj Psalme / I might alledge Cyrillus / Am\u2223brose / Origen / Hilarius / Bernarde / Athanasi\u2223us / with other moo / but what helpeth it? Yet shall all the world know / that youre heresye is not one\u2223ly condemned by the open and manifest scripture / but also by many of the doctours. As for natu\u2223rall reason / it fighteth clerely agaynst you also / Naturall reason.\nyf ye pondre well the parable of the mariage\nin the xxij. of Matthew / and in the xiiij. of luke / the parable of the vnthriftie sonne in the xv. of Lu\u00a6ke / the parable also of the detter in the xviij. o\nGod is not the authour of synne.Where as it was laied to. D.Barnes argued against the idea that God is the author of sin. At St. Mary Spittle on a Tuesday in Easter week, he publicly denied ever holding such a belief. However, he did confess that in his book on predestination and free will, he had written something that could be interpreted as such. But if he had been as cautious as worldly people in his generation, he could have avoided the misunderstanding. Nevertheless, it is clear that he did not suspect such an accusation and therefore did not refute it sufficiently, as many others do not. You will not find the words \"God is the author of sin\" in his entire book, but you will find the words \"The governor of all things is most wise.\" Barnes' words..most righteous and most merciful and so wise that nothing he does can be amended; so righteous that there can be no suspicion of unrighteousness in him, and all that he does is well done. At the reading of his words, as well as they can note it in other places, they might easily have perceived his meaning and not mistaken him.\n\nYou say that D.Works maintained that works do not profit. If you mean works invented by men's own brains, not grounded on God's word, then indeed he might well say that such works do not profit for salvation. Romans 14. For whatever is not of faith is sin. But if you mean such good works as are included in the commandments of God (Osias 12), and within the precincts of his word, then truly you fail to report on him. For though salvation is God's work alone, yet....Barnes in his book not only condemns those who say, \"If faith alone justifies, what need are we to do any good works?\" But he also plainly affirms that we must necessarily do them. Those who will not do them because they are justified alone by faith are not true children of God or children of justification. For if they were, they would be gladder to do good works. Therefore, says he, they should also be freely moved to work, not only for no other purpose or profit, but only to do the will of their merciful God that has saved them. Barnes objects to the justification of faith..Where as ye make this blynde obiection and saye / of workes profit not / so that faith onely iustifieth / and Christes death be sufficient / then pen\u0304aunce is voyde and superfluous / I answere A goodly consequent / gathered nether of wittye sophistry / wyse logyek / ner of good Philosophy / (excepte it be of Philosophy vnnatural) no ner of right diuynite. Workes profit not to saluation ergo they profit nothing at all / Is this a praty consequent? Youre consequent is naught / saieth. S.lj. Pet. j. Peter / for by good workes must ye make your vocacion certayne and sure. Alike argume\u0304t might ye make after this maner / and saye / Yron is not profitable to chew or to eate / ergo it is no\u2223thing worth. were not this a wise consequent? The smyth will tell you a better tayle.\nPeraduenture ye will excuse youre selfe / and saie / This consequent is not myne / but Barnes wordes. I answere.Yes, these are your own words, for you plainly state later in your treatise that if Christ had delivered us from all pain satisfactorily, we would neither mourn nor be penitent for our offense against God, nor would we need to mortify our flesh. This fleshly and damnable reason, this heresy, this foul stinking opinion, this pestilent error and spiritual poison, did Barnes utterly abhor and condemn. St. Paul's own words in the forty-ninth leaf of his book confirm this. The more I examine your words, the more I marvel at your shameless slandering of the truth. But as for this, I will have more occasion to speak with you about it later.\n\nNow, to put you to the test. How are you able to justify, in a righteous manner, that penance is vain and superfluous where faith is preached alone to justify? The true faith of Christ, as stated in Galatians 5, is it that we speak of..Is it not occupied, and does it not work through godly love and charity? Those who truly receive this faith do not receive it to live worse or evil afterward, as God gave it to them. For though we are saved by grace through faith, and not of ourselves, Ephesians 2:8-9, this faith is not of works, but we are God's workmanship, created in Christ Jesus for good works, which God ordained beforehand that we should walk in them. Our Savior has given us no liberty to receive it in vain, 2 Corinthians 6:1, but teaches us to forsake all ungodliness and worldly lusts and to live discreetly, justly, and godly in this world. Therefore, he who despises living virtuously and doing good works despises not man but God. The same faith that only justifies sets forth this doctrine; therefore, it does not destroy good works and penance. Take heed and beware what you say another may ill understand. Jude 1:20..Ambrose, in his treatise on the calling of the heathen and the original source of our salvation, refers to the passage previously cited to the Ephesians (2:8-9) and explains that faith, like a mother, is replenished with all good thoughts and deeds and in due season brings them forth. St. Augustine says, \"If faith is the foundation of penance, without which nothing can be good, then penance is to be earnestly required, which, as it is evident, is grounded in faith. A good tree cannot produce evil fruit. Matthew 12:33. Therefore, penance which does not proceed from faith is not profitable. Augustine further states, \"Faith then destroys neither penance nor good works, but is the womb that bears them both and of whom they both proceed.\".Touching the article of forgiveness, where you say that it is contrary to the order of our Savior's prayer that we must be forgiven by God before we can forgive, are you not ashamed to proceed with such blasphemies against the manifest word of God? Do you not confess yourselves that God, in His mercy, gives us grace without which we can do nothing good? Is it not a good thing, as I John says..I. One man forgive another? Do you not also grant that God first loved us, even when He was not loved by us? Why then are you ashamed to write that it is against the order of our Lord's prayer to be forgiven by God before we can forgive? Is the love of our Savior contrary to the order of His prayer? Or did He not forgive us when He loved us first? Can He love and not forgive? Do you think God to be of the nature of those who forgive and do not love, or who show tokens and countenance of love in outward appearance and do not forgive in their hearts?\n\nA shame on you to take upon you the office of a teacher, of a reader, of a preacher, and to handle such a weighty matter as this so slenderly, so frowardly, so crookedly, so far out of frame, so wide from the order of Christ's sincere and true doctrine. Have you never read the parable of forgiveness, Matthew [?].Eighteenth Matthew, our Savior teaches in, which parable, as it sets forth our duty and teaches us to forgive our brethren's transgressions from our hearts, does it not also prove that the Lord first pities us, discharges us, and forgives us our great debt?\n\nGalatians 5: Is not love and gentleness, which one Christian man owes another, a fruit of the Holy Spirit? Is it not a work of faith then and of the Holy Spirit, one man to forgive another? Our Lord himself says, \"A new commandment I give you, to love one another: as I have loved you, so you must love one another\" (John 13:34). Be kind to one another, says St. Ephesians 4:\n\nPaul: \"Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.\"\n\nColossians 3:\n\n\"Therefore, as God\u2019s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.\".Now therefore, as the elect of God, put on tender mercy, kindness, humility, meekness, long suffering, and bear with one another. If any man has a quarrel against another, even as Christ has forgiven you, so do you also.\n\nAre these scriptures against the order of our Lord's prayer? The words, if we hear them in order as he taught them (Luke 11: Matthew 6), we first confess that Almighty God is our Father, and we are his children, which we cannot be except he has granted us forgiveness for Christ's sake. Again, there is no prayer good and acceptable without faith; for how shall they call upon him (Romans 10: S. Paul) in whom they have not believed? Therefore, those who truly say their Pater Noster (Job 3:13, Mark 15:34) are faithful believers to whom eternal life is promised by Christ's own mouth, and have their sins forgiven by God..Do you not consider that those to whom our Lord taught this prayer were His apostles and true Christians? And, as they themselves first forgave God (they should never have been Christians if they did not), they likewise forgive others, according to the doctrine of scripture. For the apostle says, \"Be ye followers of God, as dear children, and walk in love, as Christ also loved us.\" And what Christian man, being in his right mind, would ever deny that if we, who have forgiven God, do not forgive our transgressors, He will withdraw His forgiveness from us? But you, disregarding the order that God has established in the salvation of His people, turn the root of the tree upside down, draw the thread through before the needle, set the cart before the horse. You teach us to be the forerunners of God and not His followers, as scripture commands.\n\nStandish.\n\nA recantation of these was read in the octaves of Pasch.\nCoverdale..What reactions do you make in men's names (they being absent), I cannot tell. But just as you come to the sermon to take Christ in his words, so are you not to learn to turn the cat in the pan. This is apparent to all the world here in you, that as you are cunning and subtle to bring men to retractions, so are you malicious in defaming them.\n\nStandish.\n\nFurthermore, read his detestable books, and you shall see what pestilent seeds he has sown.\n\nCoverdale.\n\nIf D. Barnes' books are detestable and to be abhorred, why do you bid us read them? Will you have the king's subjects read abominable books?\n\nAs for the seed which he did sow, I cannot greatly marvel at you, that call it a pestilent seed, for in his book he said these words, D. Barnes' words in the 44th leaf of his book..When I am dead / the sun and the moon / the stars and the element water and fire / You and also the stones shall defend this cause against them (meaning the cause of God's word against the spirituality) sooner than the truth itself should perish. This is one corner of the seed that D. Barnes sowed. And indeed, I may tell you / this same little prayer seed (truth) will grow and come up. You, if his disciples would not speak / the very stones would cry out / according to the prophecy of Abacuc. It is no wonder therefore / that he calls this a pestilent seed. For pestilent is as much to say as harmful or unwholesome / so that if you suffer this seed of the truth to grow / it will harm your false doctrine / and the physicians who have seen your water say / that it is unwholesome for your complexion.\n\nStandish..And thereby you shall perceive how shamefully now he does lie (as he has done ever heretofore), Couerdale. By D. Barnes. Every man may perceive in Barnes' books that he confesses the articles of the Christian belief. And if he lied ever before (as you report), then he never told the truth. Now it is manifest also that in his book to the King's majesty, in the fourth leaf, he confesses that no man in England is exempt from the subject of the King's power, neither bishop nor other. He confesses also, in the fifth leaf, that it is not lawful for the spirituality to depose a king. Is this not truth? Will you then say that he has lied ever before? Let not the King nor his council hear these your words. I will advise you. Now, like D..Barnes spoke truth in these things, I heard him say to a group of malicious enemies of God's word, even the saying of Christ to the wilful Jews. John. viii. You are of the father the devil, and after the lusts of your father, will you do. He was a murderer from the beginning, and abode not in the truth, for the truth is not in him. When he speaketh a lie, he speaketh of his own, for he is a liar and father of lies. You will grant these words to be true, I think.\n\nStandish.\nWhich would have us here believe contrary to our hearing and seeing, that he never taught nor preached heresy nor erroneous opinions.\n\nCouerdale.\nTo that does D. Barnes say himself, in his fore-rehearsed words, that to his knowledge he never taught any erroneous doctrine. I have already said something concerning this matter to you.\n\nStandish.\nI pray you, what was his own recantation?\n\nCouerdale.\nYou answer for yourselves..You say that he utterly forsook many of his old damnable heresies there. If (as you say) he forsook them there, then he did there, as he did in other sermons, show himself to abhor the heresies of papistry, for those were the old infectious ones that he was once tangled with.\n\nBarnes.\n\nAlthough I have been forced to preach that our lady was but a saffron bag, which I utterly protest before God that I never meant or preached. But all my study and diligence have been utterly to confound and confute all men of that doctrine, as are the Anabaptists, which deny that our savior Christ took any flesh of the blessed Virgin Mary.\n\nStandish.\n\nA foolish consequent. Here he clears himself to be no Anabaptist, as though there were no heresy but that alone.\n\nCouerdale.\n\nYou would be loath yourself that others should understand your words in that way or draw such a consequence from them..If you were accused of being a thief and came before a crowd to clear yourself, would you think, therefore, that there were no other vices but theft alone? I doubt not, but if you were strictly examined, you would admit that there were also the vices of lying, malice, slandering, backbiting, frowardness, foolishness, and willfulness, and so on.\n\nStandish.\n\nThis opinion, which passed through the virgins as water through a sieve, was not that of the Anabaptists. It was one of the Manichees' errors, and also that of Eutices, some of whom among the Anabaptists followed.\n\nCouerdale.\n\nWhose error it ever was, I refer to you, for your treatise declares that you are well acquainted with heretics.\n\nStandish.\n\nTherefore, M. Barnes does not purge himself from the Anabaptist heresy concerning the baptism of infants.\n\nCouerdale..His disputations had often been with them,/ his continual preaching against them, and also his daily words and conversation, was recorded as sufficient, that he abhorred their error in that regard. Why/ would you have him there to purge himself? Your medicine is not good/ to give a man a purgation/ which is not infected with such evil or gross humors/ as require a purgation.\n\nStandish.\nHere he says, he never gave occasion to insurrection,/ But how do you say? Did he not offer himself to cast his glove in defense of his errors at Paul's cross?\n\nCouerdale..He said at the cross on the third Sunday in Lent: \"Here is my glove; not in defense of any error, as you unfairly report, nor with material sword, buckler, or spear to defend such things, but with the sword of God's word to prove that God forgives us before we can forgive, and that they are not breakers of order who set forth God's word and due obedience to their prince, but those who maintain their own traditions burn God's word and disregard the king's instructions.\"\n\nStandish.\n\nDid he not openly say these things, meaning his errors, must be tried by blood?\n\nCoverdale.\n\nYou are to blame for being so impetuous as to enter so presumptuously into a man's thoughts and to judge it. For his very death declares that he meant not to fight or to hurt any man's blood, nor to set men together by the ears for any article of his belief. But those who are of the truth, Matthew x..xvj must endure in the cause thereof to shed their blood and be content to die for the name of Christ, if they are called upon to do so.\n\nStandish: What do you call this, but giving occasion for insurrection?\n\nCourdale: If this is insurrection, then Acts xv did the Apostles send out two seditionists, Paul and Barnabas. And in their Epistle, they testify of them that they offered their lives for our Lord Jesus Christ. And yet their weapons were not carnal, as Paul says in 2 Corinthians x. If this is insurrection, then when a man offers himself to die in the cause of Christ, did he not himself preach insurrection when he said, \"Matthew x.42; Mark vi.35 He that loseth his life for my sake shall find it.\" Whosoever loseth his life for my sake and the gospel, shall save it. I say unto you my friends, \"Luke xii. Fear not those who kill the body and after that have no more that they can do.\".But I will show you whom you should fear / Fear him / who, after he has killed, has the power to cast into hell. I say to you, Fear him. Therefore, D. Barnes offers himself to die in the cause of Christ and his gospel. Shame on you, and all your affiliates, who will not join him in putting your little finger where his whole body has been burned for the trial of the truth.\n\nStandish.\n\nHe says he never called our lady a saffron bag / whether he did or not, I don't know / but I heard him at Barkyn two years and more before he was burned, declaring the canticle Magnificat, speaking slanderously of her.\n\nCoverdale.\n\nOur lady has but a faint friend in you / that, hearing one slander her in his sermon, could not find in your heart (within two years and more) to rebuke him openly for it / but now, like a coward, to stand up when he is dead / and to accuse him / who cannot answer for himself..Verily, whoever slanders our lady, as you admit you heard him do so before his death and remained silent, makes himself guilty by the same text that you cite from the Romans in the later end of your preface.\n\nRomans j. Neither can I believe that any of the king's council, hearing of such inconvenience and having sufficient proof, would delay the punishment.\n\nStandish. Making her no better than another woman. et cetera.\n\nCouerdale. In truth, it was not. D. Barnes, nor any other creature, made her better than other women, but rather the holy and blessed Trinity, whose good pleasure it was to choose her before all others to be the worthy mother of our savior Jesus Christ, in whom all the faithful should be blessed..But if you say that he in his sermons regarded her as no better than any other woman, then you declare yourself to be a malicious slanderer against whom, like you prove nothing. Not only were his sermons recorded from his mouth in writing, but also the learned men who heard him preach and were present at Barking testify and report that in their lives they never heard a man speak more reverently of the blessed virgin Mary than he did in that place. Barnes.\n\nAnd indeed, in this place, some of them have been burned whom I never favored or maintained. Standish.\n\nHere he says that he detests and abhors some who have been burned in Smithfield. Whereby we may see that in all things heretics do not agree among themselves, et cetera.\n\nBy the same collection, you should have inferred that an heretic disagrees with himself. An heretic disagrees with himself..And I have proven it when you have done, as you do favorably in that your treatise, where when you have said one thing in one place, you affirm the contrary in another, as I shall show more plainly afterward. Barnes.\n\nBut with all diligence evermore did I strive to set forth the glory of God, the obedience to our sovereign lord the king, and the true and sincere religion of Christ. Coverdale.\n\nHere, gentle readers, note well and forget not that to these words of D. Barnes, John Standish says nothing, whereby it appears that he cannot deny, but that D. Barnes was a diligent setter forth of God's glory, of due obedience, and Christ's religion. Barnes.\n\nAnd now listen to my faith. I believe in the holy and blessed Trinity, that created and made all the world, and that this blessed Trinity sent down the second person, Jesus Christ, into the womb of the blessed and most pure virgin Mary..And here record that I utterly condemn the abominable and detestable opinion of the Anabaptists, which say that Christ took no flesh of the blessed virgin. I believe that, without the consent of man's will or power, he was conceived by the Holy Ghost and took flesh of her, and that he suffered hunger, thirst, cold, and other passions of our body (sin excepted), according to the saying of St. Peter: \"He was made in all things like unto his brethren, except sin.\" I believe that he lived among us; and after he had preached and taught his Father's will, he suffered the most cruel and bitter death for me and all mankind. I believe that this his death and passion were the sufficient price and ransom for the sin of the whole world. I believe that through his death he overcame the devil, sin, death, and hell.\n\nStandish.\n\nThis is well said, but mark the devil and Peter, the one Matthew 15:24, the other Mark 5:6 and so forth.\n\nCouerdale..What are you so forgetful of yourself? You said in your preface that D. Barnes' protestation smells and tastes nothing but heresy and treason. And now you confess that in the foregoing words, he spoke well, which could not be if they smelled of heresy or treason. You contradict yourself. Thus, you have become not only contrary to yourself but also a defender of D. Barnes' protestation and approve of it. In this, you prove the sentence true that I spoke of before, namely, that he who is given to false doctrine agrees not with himself, as you do, who teach one thing in one place and deny the same in another.\n\nWhereas you compare D. Barnes' confession to the confession of the devil, we will try your doctrine by the text of St. Mark and there we shall see how well these two confessions agree and how clearly you have joined them together. S..Mark reports that the legion of devils which had possessed a certain man and taken his right mind from him cried out and said to our savior, \"What have I to do with you, son of the most high God? Here it is manifest that the devil cries out of our savior, Christ, and wants nothing to do with him. When did D. Barnes cry out of him? Many in the world can testify that he has cried out of Antichrist and his priests, you and that so loudly that he has awakened a great number with his crying. You, but to my purpose (will you say), the devil also confesses Christ to be the son of God. I answer Their confessions are not alike. For D. Barnes does not only confess that Christ is the son of God, but also says, \"I believe, he suffered the most cruel and bitter death for me.\" When did the devil believe that Christ died for him? Again, the confession of D. Barnes - this confession of D.. Barnes condemneth the he\u2223resye of the Anabaptistes concernyng the incar\u2223nacion of the lord Iesus. Whan dyd the deuell condemne anye such false opinion? Will ye make it not deuelish doctryne to be of that secte? Be\u2223ware what ye saye. Are ye not ashamed then to compare these blessed wordes / to the confession of the deuell / and yet to wryte that they be well sayde?\nStandishe.\nThis youre confession doth not proue you to be a good Christen man.\nCouerdale.\nBy youre iudgment / to confesse the true beleue in the blessed trenyte / to confesse the incarnacion of Christ / to abhorre the false opinion of the Ana\u2223baptistes / to beleue in Christes death / resurrecti\u2223on / et cete. is no profe of a Christen man / No though Christ himselfe saie / Who so euer doth knowlege me before men / him will I knowlege al\u2223so before my father which is in heauen. And. S. Paul / Math. x. Luc. xij. Roma. x.To believe with the heart justifies and to know with the mouth saves. For the scripture says, \"Whoever believes in him shall not be put to shame.\" - Isaiah 28:16. Therefore, if you consider your words, you bring yourself very much into a shrewd suspicion, for you seem to favor the wicked and infidels, even those who do not believe the articles of the Christian faith. It seems that you believe in something other than God; otherwise, you would value the Christian belief more than you do.\n\nStandish:\nFor the most part, the heretics condemned by scripture and our mother the church, et cetera.\n\nCouerdale:\nWhere in the scripture do you find that he is condemned who believes in the Son of God? Although you call him and write him a heretic ten thousand times, I see that you lack help. I will tell you where you will find a scriptural text for your purpose. John the Baptist says, \"He who believes in the Son of God has eternal life.\" - John 3:16..And Christ our savior says in the same chapter, John 3:\nGod so loved the world,\nthat he gave his only begotten son,\nthat whoever believes in him shall not perish,\nbut have eternal life. Et cetera. He who believes on him is not condemned.\n\nAnd where you say, that then were condemned by the church, I answer. If you mean the church of Christ (which I doubt not to be in England, as well as in other realms), then you blaspheme it, for saying that it condemns them whom Christ with his own mouth pronounces not to be condemned. For Christ's church never condemns them whom he saves. You also blaspheme the king's majesty, chief and supreme head next under God of this said church of England, without whose authorization no execution may lawfully be done within his dominion. However, among the bushes and in a corner without the king's knowledge, a true man sometimes may chance to be hanged as soon as a thief..If you mean your own mother, the church of the disobedient and multitude of wicked doers, then indeed (as a good child) you have revealed and disclosed her secrets and told us her true nature. She is a very spiritual strumpet and common harlot, as well as a mother of murder, a shedder of innocent blood, and (by your own confession) a condemner of those whom Christ dares to advocate for salvation.\n\nWhat you mean by the censure of the powers, I cannot well understand from your words. But if you mean the sentence, judgment, or determination of the higher powers, then you slander them (as I said before), in reporting how they should be the condemners of those whom Christ has not condemned.\n\nIf by the censure of the powers you mean your own usurped authority or the stolen and untrue authority of your mother, the wicked church, then we believe you. For in her, as the angel says, is found the blood of the prophets and saints..Apoc. xviij.\nIf you mean the censorship in the firepan that you cast incense in, then we see that your censure is harsher than others'. Therefore, the more people for any man to meddle with.\nIf by the censure of the powers you mean the censure of your excommunication, then declare yourselves to be the curses of them whom God has blessed, and so you are cursed by God. Gen. xii. Saith unto Abraham (and in him to every faithful believer), \"I will curse them that curse thee.\" And he that toucheth you, saith the Prophet, toucheth the apple of God's own eye.\nBarnes.\nAnd there is none other satisfaction to the Father but this his death and passion only.\nStandish.\nAmong other this was one of his errors, that he revoked the last Easter at the Spittle.\nCoverdale.\nHere you take your pastime upon the deed, and stray abroad almost as far as six leaves of your treatise will extend..And now and then, because the common people should understand you better, you give them a Latin sentence or half a sentence. Among other things (you say), this was one of his errors. You judge it an error to affirm that Standish is full of Latin, and that there is no other satisfaction to the father but the death and passion of Christ, and yet, like a learned man, full sure of yourself, you confess on the other side of the page in your book that no man can satisfy for the offense. Therefore, I ask you this question: If it is erroneous to say that Christ is the satisfaction to the father, and you yourself confess that Standish contradicts himself..That no man satisfies for the offense to whom shall we ascribe this honor of satisfying for our sins? Alas, what a great error are you in? O blind guides, what way will you lead the people of God? Unhappy is the flock that is under your keeping. And happy is the man whom thou, Lord God, instructest and teachest out of thy law. It is time, Lord, to lay thy hand; for they have wasted away thy law. Psalm xciii. Psalm cxvi.\n\nThis article (that Christ's death only is the satisfaction to the Father for all the sins of the world) is plain, manifest, and approved, though some parts of it use one vocal and some another..For this article pertain all those scriptures reporting him as the pacifier and reconciler of his father's wrath, the cleansing and purging one, the maker of atonement or agreement, the obtainer of grace, the sacrifice and oblation for our sins, and so on. The Father in heaven himself testifies that it is his Son, Jesus Christ (Matt. 3:17, Ps. 2:7, John 1:14). Who takes away the sin of the world but he? In whom are we complete, having all heavenly and necessary things pertaining to salvation, but in him? I pass over the rehearsal of the scriptures: Isa. 53, Os. 13, Ps. 2, Pet. 1:19-21, John 1:14-16, Rev. 5, Heb. 1:3-4, 9:14, Tit. 2:13, Col. 1:19-20, 2 Tim. 1:10, 1 Cor. 5:21, Rom. 3:25. Whatever D. Barnes revoked (as you report of him), I refer to you, as I seem to know less about it..If you were compelled by force to write or read anything against right and conscience, those who fear man more than God in that regard will surely be visited by God for such extreme handling. I wish, with all my heart (if I might lawfully do so), that the most royal persons might see as far as The king's grace knows not of all the evil that is done in his realm. For I fear the common proverb is true, that much water runs by the mill which the miller knows not of. Nor are all those gentle and loving intercessors of the King's subjects who speak fair words to his majesty in his face, for you may have Judas in your realm as well as Christ had him in his small court. I am sorry at heart when I remember how often the King's majesty has proven his conclusions true in his time..I cannot say more but refer all secrets to God, who (I am sure) will do as he has been wont, and bring all falsehood to light at the last. Regarding D. Barnes preaching at the spittle, as far as I can learn, there is nothing more against you than his daily work. For, just as he openly gave a good example of charity and fraternal reconciliation there, an example of charity, the same is a confusion to you and all your wanton sect, which lies against the truth, blasphemes the Holy Ghost, and slanders those who are the price of Christ's blood, as well as you. D. Barnes, in this his protestation, will not repent nor ask for open forgiveness..Which of your credible sorts has yet, of his own free mind (uncompelled), come into an open audience and played such a part or desired reconciliation? Not one of you all, that I know of, not though the King has commanded you in his injunctions, and though some of you has not been ashamed to burn God's word.\n\nStandish.\nAs it was declared at Paul's cross, et cetera.\nCoverdale.\nA man's last will must stand. D. Barnes' last will and testament (whereon he takes his death) is this: that there is no other satisfaction to the father but the death and passion of Christ only..Though it had been rejected thousands of times before / you and declared never so often at Paul's cross / either in the rehearsal sermon or otherwise / Yet shall no man's rejecting, no nor your blasting and blowing, your stamping and stayring, your stormy tempests or winds / be able to overcome this truth and testimony of the Holy Ghost through the scriptures / that the death of Jesus Christ alone satisfies and contents the Father in heaven / John 1.2 and makes atonement for our sins. Nor do you do anything but bark against the moon / so long as you labor to minimize the glory of Christ / as though he did not grant grace for all the sin of the world.\n\nYour opinion and doctrine will not allow Christ to be a full satisfier to his Father for all sins..You say he delivered us from original sin and actual, and yet you yourselves confess that there are also venial sins. If you taught not to be washed away with some other things of your choosing, there is no doubt you would confess that Christ delivered us from them also, as well as from the other.\n\nIn your doctrine you confess diversity. That though Christ delivers us from the eternal and second death, and yet afterward you say that our satisfaction pleases and contents Almighty God as satisfactory for our transgressions..But how faintly do you bring out these words (We may) O how loth are you / that Christ should have his due honor? Again / How do your words stand together?\nIf we escape the eternal and second death through Christ / how can we ascribe the pacifying and containing of almighty God to our own satisfaction? Moreover / how does God accept our satisfaction as satisfactory for our transgression / when no man (by your own confession) can satisfy for the offense? Is not transgression and offense one thing?\nHeresy.You affirm in your Latin words / that a man does not suffer the eternal and second death through sin in Adam / which saying includes a very heinous heresy / and is openly confuted by the Apostle to the Romans, Romans 5:12-18. Where, just as he proves that the salvation of all men came only through Christ / so he also asserts / that condemnation came upon all men through Adam.\nStandish.\nNo man can (I grant) satisfy for guilt, and so on.\nCoverdale.\nDiversity..You grant that no man can satisfy for the offense, yet you claimed before that our satisfaction is accepted by God as sufficient for our transgression. Diversity. Item, you say here that every man must satisfy for the punishment belonging to sin, and you granted before that through Christ we avoid and escape the eternal and second death. Look better on your book, man, for shame. Is not the eternal and second death everlasting damnation and punishment due for sin? How can we then satisfy for the punishment belonging to sin, when (by your own confession), we escape it by Christ? Alas, that you are so blind, or that you should build upon such a weak foundation.\n\nStandish.\nAccording to that of St. Paul, 1 Corinthians 11:31 and following.\nCoverdale.\n\nRemember yourself well and do not forget that you have brought in this text to prove that every man must satisfy for the punishment belonging to sin..Let us consider where the Apostle speaks and ponder the circumstances of his words, so we may determine if Paul and you agree, and if you have manipulated the text or not. I fear we may find that you have deceived not only this poor text but also each other. Corinthians 1:10. The Apostle's words are as follows: \"If we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, lest we be condemned with the world.\" These are the words of Saint Paul.\n\nIn another part of your treatise, you introduce this text for a different purpose\u2014namely, to prove that D. Barnes ought to have accused and condemned himself. Yet, you now forget this earlier argument or, willfully blind as it seems, you use the same text to prove that every man must satisfy for the punishment belonging to sin. Thus, you turn God's holy scripture into a sailor's hose, twisting and contorting it to serve your purposes..Verily such perverting of the scripture you cannot use without your own damnation / I John III except ye amend / if St. Peter be true.\n\nThe Apostle showing the Corinthians the true institution of our Lord's holy supper / and the right use thereof / concludes with these words / saying, \"Let a man examine himself, and so let him eat of this bread and drink of this cup. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lord's body from other meats. Therefore, there are many weak and sick among you, and many sleep. For if we judged ourselves, we should not be judged. But while we are judged, we are chastened of the Lord, lest we should be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. Therefore, my brethren, when you come together to eat, wait for one another..By the circumstances of this chapter, it is evident that the apostle's words extend to the right use of the holy sacrament, teaching us that before we come to the Lord's table, we ought first to judge, try, prove, and examine ourselves, in what case we stand toward God and our neighbor. It is no childish play, nor a thing lightly to be regarded, but a most weighty and earnest matter concerning our salvation, the glory of God, and the edification of the world. The holy supper of our Lord..And when we have duly and unfainedly tried ourselves (by comparing our whole conversation both inward and outward to the just commandments of God), and by occasion thereof have heartily known and confessed our sins, being sorry and penitent for them, believing steadfastly in the promises of God, receiving the absolution of His word, entering into true repentance and earnest amendment of our living, being reconciled and at one with all men, proposing without fail so to continue till our lives end, then to come and sup with the Lord. This is now the thing that St. Paul teaches in this chapter, and proves no such article as you go about. Therefore you do wrong to the text, in wresting it to this sense, that every man must satisfy for the punishment belonging to sin. By your doctrine, O wicked opinion..Like as you rob Christ of his worship, deface the merits and fruit of his death, and set every man in Christ's place, even so does your said article condemn every man. For just as Christ alone satisfied his heavenly father for our sins and for the punishment due to the same, if we should not also avoid the eternal pain of hell (which is the second death and reward of sin) until we make satisfaction for it ourselves, we would continue in the wrath of God and so be damned forever.\n\nStandish.\n\nAnd to prove this satisfaction, the words of Baptist Matthew iii are very strong: \"Bring forth therefore fruits worthy of repentance.\"\n\nCoverdale.\n\nThese words (bring forth the worthy fruits of penance) mean, as plainly explained by you, that \"Ye must satisfy for the punishment due to sin?\" O shameless controllers of the holy ghost. Do you make John the Baptist speak contrary to himself? Does he not clearly say in another place, \"Whoever believes in the Son of God, John iii.\".Have everlasting life? And what is it else to have everlasting life, but to escape the eternal and second death, even everlasting damination and punishment due to sin? Which (as you confess yourself), we do avoid through Christ. Why then do you twist the scripture to your own purpose? But one question will I ask you, Osee. xiv. Who speaks the words which are written in the Prophet Osee, saying, \"From the hand of death I will deliver them, from death I will redeem them?\" O death, I will be thy death. O hell, I will be thy sting? Find me now any creature in heaven or on earth that can of itself refuse and pronounce these words of Christ's person, and I shall grant that he may make satisfaction for the punishment due to sin, which (as this text declares), is eternal death and hell..If there is but one Jesus, the one savior, the one destroyer of damnation and hell, then he shall truly have my poor voice to be called also, as he is in truth, the only satisfier for the punishment due to sin, as well as the satisfier for sin itself.\n\nThe words of John the Baptist prove evidently that when men convert to God (as those Pharisees pretended to do at the baptism of John), they shall do it unfainedly and not be hypocrites still, nor lean to their old leagues, but bring forth the fruits of repentance, of which he speaks in the third of Luke to the people, and speaks of no such satisfaction as you feign.\n\nBut remember, you have named fasting, prayer, and alms deeds to be the fruits of penance; for I fear me, you will deny it again another time, when we come to Cornelius the centurion.\n\nFruits worthy of penance are a restoring of them and such.\n\nCouerdale..There are some of you who criticize us English doctors for writing so much in English, as if we understood other tongues inferior to yours. But now you make us your English interpreters, putting us to the pain to English the words which you wrap up in Latin from the understanding of the people. For the fruit of penance (you say) is a work amending those things; Standish. The penance is that, which is, making amends for things we regret leaving undone or have committed. This is what we call satisfaction for sins.\n\nCouerdale. To bring forth the fruit of penance is as much as to amend, in whatever we have thought or done amiss. I grant this, for Scripture allows the same. But where you call that the satisfaction to God for sins, you do not speak it out of the Lord's mouth.\n\nDiversity. Again,.You said before that no man can satisfy for the offense, and now you call the fruit of penance the satisfaction for sins. Is not every offense sin? Lord God, what hold is there in your words? Shame on such doctrine.\n\nStandish:\nAnd here let us note that it is not all one to bring forth good fruits and to bring forth worthy fruits of penance.\n\nCouerdale:\nIs it not so, where have you authority from God's word for this? Are not the worthy fruits of penance good fruits? Or are not they good fruits that are worthy? O unworthy teachers. What an unworthy doctrine is this?\n\nStandish:\nFor he that commits no deadly sins, et cetera.\n\nCouerdale:\nIf I should teach any man (when he has unlawfully behaved himself) to use unlawful things still, I am sure that, like as God's word would condemn me therein, so would the prudent rulers of the world (according to their duty) look sharply upon me and judge me little better than a sedition teacher..If rulers therefore allow such a pestilent doctrine to spread among their people, I beseech God to discipline them for their better enlightenment. Remember what harm comes from sedition, as many of their subjects (including themselves) have proven through experience. Well, remember the end.\n\nWhereas you separate the fruits of innocence and goodness, etc..From the fruits of penance, where do you find these in holy scripture? For although some man may offend more than another, I pray you, is he not bound to confess himself a sinner, to declare himself sorry for the imperfection of his own nature, to mortify the flesh, and to live in repentance all the days of his life? He may be he never so innocent, just or righteous in the estimation of man. Thus by your slender division, you prove but slenderly that the works of Mary Magdalene and David were not fruits of goodness, but only fruits of penance. As for the carnal liberty of man, it must be all way restrained, the abuse of all things is utterly forbidden. Yet must the body of man have its worship at his need (at his need I say, not at his lust). If you now through any means deny this, your doctrine is condemned by St. Paul to the Colossians, Colossians 2..According to the quality of the offense, the mode of punishment shall be proportional. Deuteronomy xxv.\n\nCourtdale.\nThis text, as slenderly alluded to in your purpose, proves only faintly the words of Moses you bring in. According to the measure of the offense, the mode of stripes shall be likewise. However, let us consider the context of the text, and we shall determine whether you have played a juggler's cast or not. Do not forget (I pray you), that you have alleged this text to prove that the satisfaction must be according to the quality of the offense.\n\nDeuteronomy xxv.\nMoses writes thus: \"If there is a matter of plea between any men, and they come to law, then let him be considered just by whom the judges deem right, and him whom they perceive ungodly they shall condemn for his ungodliness.\".But if they see him who has offended to be worthy of stripes, they shall take him down and cause him to be beaten in their presence. According to the measure of the offense shall be also the measure of the strokes, but so that they do not exceed forty.\nThis law (as it is evident) was a civil or judicial, made for the benefit of the people, and not without mercy. The text also speaks of no such satisfaction as you mean. But here, forgetting the rules of your logic, you would make a quality into a quantity. Note well now how the text and Standish agree. For in your article you speak of a quality, and the text makes mention of a numerical or measurable quantity. Again, this law states that the party who is to be beaten shall not have above forty strokes..And then (according to your doctrine), it must follow that though we be compelled to be punished and so to make satisfaction for the pain due to our sins, yet each one of us should have but forty stripes; for the text speaks of no more. Do not be ashamed then, to mock with the scripture?\n\nStandish.\nNot like us equal in the great offender and the lesser. In Apoc. xviii, it is written: \"As much as one has glorified himself and was in delights, so much to him let torment be given.\"\n\nCouerdale.\nWhereas the voice from heaven speaks of the whore of Babylon and says, \"Come away from her, my people, that you be not partakers of her sins, lest you receive of her plagues.\" As much as she glorified herself and followed her own lusts, so much give her of punishment and sorrow. By the last part of this text, you would prove that satisfaction may not be equal in the great offender and the lesser..Now the text says / The more she glorified herself, the more give her punishment. Here is equality. Equality. And where the text speaks of the whore of Babylon, you say / turning not only the feminine gender to the masculine (which a boy going to grammar school would not do), but also proving a universal through a particular. Again, this text speaks of her who is damned to hell / and the article you go about to prove / Meets this well. Speak of those / whom you have already affirmed make satisfaction to God for their sins through the fruits of penance / which by your own judgment are not damned to hell. Lord God / when will this blindness have an end?\n\nStandish.\nIt is not enough (says Chrysostom) and so on.\nCoverdale.\nI John v.8-9. The doctrine of God is / that when Christ has made us whole (for without him is no remission), we shall sin no more / Ephesians iv.\n\n(Note: The text appears to be a fragmented excerpt from a larger work, possibly a theological or philosophical treatise. The text is written in Middle English and contains some errors likely introduced during optical character recognition (OCR) processing. The text discusses the concept of sin, penance, and the nature of the whore of Babylon. The text also references specific Bible verses from the Epistle of Ephesians and the Book of Revelation (I John).).He that has stolen must steal no more. He that has not the gift of chastity should take a lawful wife for the avoiding of fornication. J. Cor. vii. It is better to marry than to burn. Therefore, on the back side of the book is that doctrine written, which teaches that when a man has lived long in whoredom, he shall then abstain from the lawful use of holy matrimony; for matrimony is the remedy appointed by God against all bodily fornication and whoredom.\n\nStandish.\n\nWhereby we may perceive, et cetera.\nCouerdale.\n\nYes, there are worthy fruits of repentance to bring forth. There is a new man to put on. The tree has good fruits to bear. The spouse of Christ (which is every true faithful soul) has lawful thoughts, words, and deeds to bring up and to nourish. Good works must necessarily follow faith, but not that we may set any of them in the place of Christ or make them the satisfaction to God for our sins..God hath called us (says the scripture), to walk in good words / Ephesians 2:\nBut not to make our savior or satisfaction to God / of them.\n\nSt. Luke. xi. When he had rebuked the Pharisees for their vices / said, \"Give alms and cleanse yourselves / St. Luke. xi:\n\nThat text (if it is not irony) proves / that we are bound to do good works / to which though God joins His loving promises (as He commonly does through the scripture) yet calls them not the satisfaction to Him for sins. But just as in Isaiah 58, the Holy Ghost rebukes the superstition and hypocrisy of the Jews / who had fallen to works of their own invention / and then tells them the true fast and good works which God requires / adding a loving promise to the fulfillers thereof / Even so does our Savior here in this chapter. For when the Pharisee was so superstitious / that he marveled why he did not wash his hands before dinner / then said he to him / The text St. Luke xi..Now you Pharisees clean the outside of the cup and plate, but your inward parts are full of robbery and wickedness. Nevertheless, give alms of that you have, and behold, all things are clean to you. Lo, first he rebukes their superstition, secondly shows them what good works he allows, commanding them to do the same, and thirdly adds a promise to them.\n\nStandish.\nAnd the preacher in Eccl. xxj. says, \"My son, have you fallen into sin? Do no more of that, but pray instantly for your former sins, that they may be forgiven you. Flee from sins as you would flee from a deadly serpent.\" This text then proves nothing more of your feigned satisfaction than it does of the Jews' circumcision.\n\n(This text does not prove the Jews' circumcision is feigned satisfaction, nor does it prove your satisfaction is not feigned. The text is from the Sermon on the Mount in the New Testament, attributed to Jesus, not Ecclesiastes, and the quote from Ecclesiastes is not part of the original text but a reference to it.).And just as your frequent assertion that you conceal the scripture from the unlearned declares, so the Holy Ghost in the text states that if we have violated the promises of our baptism and fallen into sin, we shall do no more than cover and turn unto God, continuing in the fear of Him and fervent prayer, to be at the end of our sins and to abhor them all the days of our life.\n\nStandish.\n\nHe who thinks this insufficient, et cetera.\n\nCouerdale.\n\nSuspecting (as it appears) that your worsting of the former scriptures will not be taken for a sufficient proof of your feigned satisfaction, you bring in examples of David, Moses, Aaron, and the children of Israel, as though their punishment had been their satisfaction. But where do you find that in any of those places in scripture? If you say, \"Why does God punish after He has remitted the fault?\" I answer, \"Like Him being the Father of mercy and God of all comfort,\" Objection. i Corinthians j, Proverbs iii..Proverbs 3:11-12. Hebrew 12: He corrects and chastises his own children, as gold is refined in the fire, partly because he loves them and partly for the example of others, that they may beware of such falls. The same examples therefore that you bring in make clearly against you and prove manifestly that you are blind and ignorant of the scriptures. For the Apostle speaking of the same children of Israel, in 1 Corinthians 10:\nand of their punishment, plainly says that all these things happened to them for examples, but are written to warn us, that we should not lust after evil things as they lusted, that we should not worship idols, that we should not commit adultery, that we should not tempt Christ, nor murmur against him as they did. Shame on you then for handling so irreverently the holy word of the living God.\nFurthermore, Daniel 4 exhorts Nebuchadnezzar and others. Coverdale..If that text should provide any satisfaction to be done to God (as it proves our duty to our poor neighbors), it should rather maintain a satisfaction for sin than for the pain belonging to sin. For the text speaks of sins and iniquities. By sin, Standish understands satisfaction for sin. And it makes mention of no punishment. Have you no better judgment or clearer sight in discerning of a text? You may be ashamed indeed.\n\nThe words of Daniel, as they include in them a commandment to do good deeds and show mercy to the poor (which thing every man is bound to do), so include in them loving promises to all such as are merciful in distributing to those who lack help. And as it is an eternal worship for them that follow this most wholesome counsel of the Prophet, so it is a shame and perpetual confusion to all churlish hearts and unkind people (especially to covetous princes, rulers). What a charitable heart Daniel bore toward the poor..and rich men who will not do their best in providing for the poor, after the example of Daniel, had a singular respect for their necessities and spoke to the king on their behalf. This would be the case for those who are great with princes or in their councils, if they were as diligent to do so as they are in their private causes. And certainly they would be more inclined to do so if it were not for you and others who do not use the scripture for such a purpose as the Holy Ghost has caused it to be written, but rather pervert it for the maintenance of your own fond opinions.\n\nStandish. Look also to Jonah 3, and what satisfaction the Ninevites made, et cetera.\n\nThe text declares that God first sends His word, which when it is preached, as it was by Jonah the Prophet, then the children of salvation believe. The story of Jonah..After the example of the Nunivakites, and earnestly turning from their old evil way, they gave themselves wholly to all manner of good works. God approved and allowed their works, accepted them, had mercy on them, and did not pour out upon them the wrath that he had threatened to those who would not repent. This is the sum of the third chapter of the Prophet Jonah. However, in the entire text, there is no mention made of any such satisfaction as you imagine.\n\nIs it not an ungodly thing, then, to wrest and wring the scripture violently? The everlasting and merciful God amends it. A thing to be wished..It were greatly to be wished that, like the King of the Ni\u00f1ives receiving God's word, made a proclamation for all his subjects to fast and pray, there were even such restraints made likewise in every country, that no man should twist the scripture of God, nor allege anything from it which cannot justly be gathered by the words of the Holy Ghost. That is, that no man should contradict the text.\n\nThis satisfaction Paul speaks of, in Romans 12:1: \"I beseech you brethren (saith the Apostle), for the mercy of God, that you would give your bodies a living, holy, and acceptable sacrifice to God, which is your reasonable service. And be not conformed to this world, but be transformed by the renewing of your mind.\" These are the words of St. Paul, which as you partly hide from the unlearned, so you cut them very short. Lest, I fear, if we heard them out, we would understand him the better.\n\nS..Paul's doctrine is that we must mortify our bodies, but to what end? Not to make any satisfaction as you would prove? No, the text does not say that. Rather, it is to the end that we may serve God, as we should, to forsake vanity and be altered from an evil mind to a good one. Likewise, the other text in Romans 6 says, \"Just as you have presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. That you may present your members as slaves to righteousness and are speaking of no such satisfaction as you invent.\n\nStandish.\nIf I do not do this, then I shall have the reward and punishment belonging to sin.\nCouerdale..To help you better understand your case using your own words (I pray that you may reflect upon yourself as a Christian should), I will present you with two arguments derived from scripture.\n\nArgument 1:\nTo deliver from eternal death is to pay for the pain due to sin. Major. Minor. Conclusion.\nBut Christ alone delivers from eternal death.\nTherefore, Christ alone pays for the pain due to sin.\n\nThe major is proven by St. Paul (whom you yourselves acknowledge), who said in Romans 6: \"The wages of sin is death, even eternal death,\" according to your own confession. The minor is proven by the Prophet and the Apostle. Osee 14:2 and Hebrews 2:\n\nArgument 2:\nBy whomsoever we are delivered from God's wrath (both past and future), that same one makes a sufficient satisfaction for the pain due to our sin.\nMinor. But Christ alone delivers us from God's wrath, both past and future.\nConclusion..Ergo he alone satisfies for the pain due to our sin.\nRom. 2: The Major is manifest, for the pain due to sin is the wrath and indignation of God.\nThe Minor is evident by the Apostle: first, that we are delivered only by Christ from the wrath of God past (Eph. 2:1-5, Rom. 5:1, Col. 1:20, Rom. 5:2, Thess. 1:10); secondly, that we are delivered by him from the wrath to come (Rom. 5:9, Rom. 5:1-2, Thess. 1:10). From these two premises, you may gather the conclusion.\n\nMajor: Now to your words.\nTo satisfy for the pain due to sin is the only office of Christ.\nMinor: But you take upon yourselves to satisfy for the pain due to sin.\nConclusion: Therefore, you take upon yourselves the office of Christ.\n\nThe Major is proven by the scriptures alleged in the two first arguments.\nThe minor is gathered from your own plain words.\nFrom these two follows the conclusion.\n\nTherefore, he alone satisfies for the pain due to our sin, as proven by the scriptures. You, however, claim to satisfy for the pain due to sin yourselves. Therefore, you claim to take upon yourselves the office of Christ..If you say that if you do not satisfy this, you will have eternal death. Major. Minor. Conclusion.\nBut you cannot do so, for it is the only office of Christ. Therefore, you shall have eternal death.\nBehold now what a dangerous case you are in by your own words. Alas, man, that ever you should be so blind as to sit in judgment and give sentence against your own soul, which Christ has shed his blood for, if you conform yourself to be a partaker of it. Who would not rebuke me if I were five miles from my right wit and made such an argument, saying:\n\nIf I am not Christ, the Son of God, I shall have eternal death and damnation.\nBut I am not Christ.\nTherefore, and so on.\n\nIf I were to believe and affirm this Major, would you not abhor me? Turn therefore, turn (for God's sake), in to your own conscience, and rebuke it earnestly between God and you, for suffering either your hand to write or your mouth to speak any such inconvenience.\n\nStandish..And now, to conclude this matter, if there were no need for satisfaction after repentance, why did Christ say, \"Luke 7:42, to those who love much, many sins are forgiven, and to those who love little, few sins are forgiven?\" (Couerdale)\n\nYour opinion on that passage from the gospel contradicts the parable of the lender and two debtors. The passage in Luke 7:42, and Simon's answer, which our savior allows. Simon says, \"To whom much is forgiven, the same loves much.\" And again, our savior says, \"To whom less is forgiven, the same loves less.\" By these two sentences, every man may easily perceive that the text speaks of no such satisfaction as you imagine.\n\nBut I have noticed you now at last..O cruel enemies of God's holy word, how falsely have you perverted and twisted our saviors words to maintain your heresy? Can't Christ's words stand in the gospels for you as he spoke them and as the evangelist wrote them, but you must teach him how he should speak? Standish creates a new text. Does he say in that place, \"To those who love much, many sins are forgiven, and to those who love little, fewer sins are forgiven?\" No, truly, these are his words, \"Many sins are forgiven her, for she has loved much. But to whom less is forgiven, the same loves less.\" Will you still then take it upon yourselves to control the Holy Ghost? Be warned, beware that this your juggling does not come to light. Be warned (I say), beware lest the breath of God bring down your house for a rotten foundation cannot stand long. Take heed in time.\n\nThis saying cannot be concerning culpable matters and so on.\n\nCouerdale..Our Savior speaks of sins and forgiving sins. Yet are you not ashamed to affirm that his saying cannot be about the fault but about the punishment? Standish would make Christ a liar. Can Christ speak a thing and mean the same? Can he not be true in his words? O blasphemers of the Son of God, you and Mary Magdalene, who must necessarily still be in your old sins if he meant otherwise, if his saying was not concerning the fault when he spoke these words. Many sins have been forgiven her, et cetera.\n\nStandish.\nThereby we see that after remission of sin, et cetera.\nCouerdale.\nYou have before called this satisfaction, the works of penance, sometimes. And now you say (but in laxity), that there remains some duty of punishment to be purged (or reconciled) with a worthy satisfaction..Which if it be a work of penance, what time can you assign me, in which I am not bound to be exercised in some fruit thereof? And now come you in with something. Again, you said before that the satisfaction must be according to the quality of the offense, and now you say that the punishment due to sin must be purged with a worthy satisfaction. An unworthy quality. Now it is manifest that unworthiness is a quality of every offense (for all faults are unworthy things), therefore, by your own confession it follows that the pain due to the same must be satisfied with an unworthy satisfaction. And truly so I take it, for unworthy is it, whatever a man invents of his own brain without some sure ground of God's word.\n\nStandish\n\nAnd this is signified by that of the Prophet Joel, et cetera.\n\nThe words of the Prophet (though you chop them very short) are these: \"Now therefore says the Lord, The text. Joel. ii.\".Be turned to me with all your heart in fasting, weeping, and mourning. Rent your hearts and not your clothes, and be turned to the Lord your God, for He is gracious and pitiful, long-suffering and of great mercy, and will be treated as concerning sin. Does this text now signify that after the fault is forgiven, there remains some duty of punishment to be purged with a worthy satisfaction? Is this your judgment in scripture? O shameless interpreters of the open and manifest text.\n\nStandish.\n\nNow if you say Esai (Cap. liij) says, \"Bear our sins on him,\" and so on.\n\nCouerdale.\n\n\"Of a truth (says the Prophet), he has taken away our sorrows,\" (Isaiah 49.1-3 and he himself has borne our pains) the correction of our iniquity was laid upon him..These are the words of Isaiah/which, as they are manifest and plain, do not you truly rehearse them as they stand, and yet cannot you deny/but that if we conform ourselves to Christ, then he has satisfied for us most abundantly. To what point now have you brought your former doctrine of satisfaction? Indeed, even to this point/that Christ has taken away their sorrows and pains (yours and borne the correction of their attitudes) which conform themselves to him.\n\nFor all this, your confession yet denies the truth again/and says that he did not deliver us from all painful satisfaction. Now says the Prophet/that he took away our sorrows and pains. What painful satisfaction then is there/that he has not delivered us from? If it is our pain, then (says Isaiah) Christ has borne it. But perhaps you mean some pain of your own..You seem to be still dwelling on your painful purgatory, if you had conformed yourself to Christ and his doctrine, you would be convinced and assured in your conscience (even by the same chapter of Isaiah) that Christ has satisfied his heavenly father for the pain due to your sin as much as for the sin itself.\n\nStandish.\nFor if he had done so, we would neither mourn nor be penitent for our offense committed against God, an heinous heresy. Nor do we need to mortify our flesh. O damnable heresy. And are you one of its authors? Are you one of its destroyers of penance, conversion to God, and mortification of the flesh? But as for such another ungodly consequence, I have spoken with you about it before. Therefore, the whole world will know that you are the teachers of such pestilent doctrine, and not we.\n\nBehold now how uncertain you are of yourself..You say that if Christ had delivered us from all pain satisfactorily, we wouldn't mourn nor be penitent for our sin, nor mortify our flesh. Yet you confessed before that through Christ we avoid and escape eternal death, which, by your own confession, is the pain due to sin. How do your words agree?\n\nWhereas you condemn your own perverse doctrine by the sixteenth chapter to the Romans, it would be sufficient to deliver you from suspicion if you abided by it. But that you recant and fall to your vomit again, saying:\n\nStandish.\n\nBut we should, with their fleshly liberty, have a joyful penance full of mirth.\nCourthope.\n\nYour doctrine is that if Christ had taken away the pain due to your sin, you wouldn't repent for your sins but follow your own fleshly liberty. In this way, you declare yourself to still hold that rotten opinion that you defended before..Now whereas you report that our penance is with a fleshly liberty, I answer: You, as by your former words you prove yourself to be one of their number, who say, \"Let us do evil, that good may come, Roma. iii. Rom. vi. 7. Let us continue in sin, that grace may abound. Let us sin, because we are not under law but under grace.\" Even so, Isaiah, do you declare yourself to be one of them who speak evil of us and report us as affirmers of your wicked words. As though we were those who exhort men to a fleshly liberty or not to live in virtue and good works. Now God is the true judge, Psalm v. Deuteronomy xxxii. Roma. xii. who, as he abhors all liars, even so I refer all vengeance to him, for it is his office by right..But in the meantime (until all falsehood is exposed), our earnest watching and laboring for your salvation / the poor life we lead in this world / and the fruits of our good will that grow in your own gardens (for your weddings) shall testify something on our behalf as well against your evil tongues. And God, who is able to restore the blind to their sight, shall lend men eyes to see and understanding to discern, whether the doctrine and open word of God which we teach would have men live according to their own lusts, or whether your doctrine (which is of human invention) is not rather the cause of all wickedness, robbing men of their wits, and making them run riot from God's word, from his ordinance, from his commandments, from his promises, and from the most virtuous examples of God's children..Now, regarding our penance, you would have the world believe that when we speak of it, we mean some moral dance, some such delightful banquet as is among the ungodly, some such unwarranted chambering, some such excess of eating and drinking, as (God amend it), is commonly used in the world. Again, your doctrine is that repentance should be without joy. And our belief is that if the Holy Ghost and the true faith of Christ go together, then, as repentance produces faith (Galatians 5:22), so is the joy of Christian men a fruit of the Holy Ghost, as the Apostle says. Thus, we are taught by scripture to be merry and joyful, as in Hieronymus 9:1-2, Corinthians 15:51-52, Corinthians 10:1, Romans 5:6-8, Matthew 5:13-14, Luke 10:21, and shall we be sorry because God has done so much for us? For our sins and transgressions, we will be sorry and mourn, though when we fast, Joel 2:12-13, Isaiah 35:10, Matthew 5:13, 2nd Samuel 14:31, Matthew 11:19, Ecclesiastes 5:1..we rent not our garments nor put on sackcloth, nor disfigure our faces to be seen of men, though when we pray to God we do not prick ourselves with thorns nor make too much babbling of words. Such things as flings, morris dances, wanton gestures, and light mirth we do not make for our joy and gladness is inward, concealed in our breasts, when we feel the inestimable mercy and love of God therein. You too, when we are put to trouble and adversity.\n\nAnother joy have we also, and the same is likewise a fruit of our repentance, appointed in scripture, as when we rejoice with those who rejoice, Romans 12:15.\n\nWhen we are glad of our neighbor's welfare, glad and cheerful to do him good, 1 Corinthians 9:13, Romans 12:15, glad to give him lodging and so forth. Therefore, to call such fruits of repentance any light or wanton mirth, you are to blame, and of a wanton judgment.\n\nStandish.\n\nAs these new fellows would have penance to be, and so forth.\n\nCouerdale..To be called new fellows of your mouth, we do not greatly force it. But first, where you lay upon us the burden of our sins and care on Christ, and rejoice that he has taken them upon himself, you show yourself not only ignorant in this spiritual cause of Christ's faith but also blasphemous against him and his. I pray you, who has such a broad back or such a capacity to bear the sins of penitents as Christ has? Has not his heavenly father laid our sins upon him, as you yourself have confessed, according to Isaiah? And does he not say to us himself, Isaiah 40:31, Matthew 11:28, Luke 14:23? \"Come to me, all you who labor and are heavy laden, and I will give you rest.\" Is he not the Lamb of God who takes away the sins of the world? John 1:29, 1:36. And does not his blood cleanse us from all sin?\n\nSecondly, where you blame us for casting our care upon Christ, we do not greatly concern ourselves with it (though we lament your blindness), for we have God's word on our side, Psalm 45:4, Matthew 11:28, Luke 14:23..\"yet not only his commandment and promises, but also his provision, that doing so, he will nourish us and not suffer us to lack. Nevertheless, in casting our care upon God, we do not deprive our body of his delight, but set hands to labor, feet to go, mouth to speak, and every member to work in its calling. Deuteronomy 6:13.\n\nStandish.\nThis penance Peter did not take.\nCourdale.\nWhat will ye believe, S. Peter? Did not he cast his sins upon Christ? Does he not plainly say, 1 Peter 2:24, that Christ himself bore our sins in his body on the tree, to the intent that we might be delivered from sin and live unto righteousness?\n\nOr did not holy Saint Peter 5:1 cast his care upon Christ? Why then does he bid us cast all our care upon him, adding also that he cares for us?\n\nAgain, does not holy Saint Peter 2:3 bid us rejoice insofar as we are partakers of Christ's sufferings?\".Or think you that he did not act as he taught? Was he not one of those disciples John. xx. who were glad when they saw that their lord was alive? Why are you not ashamed to contradict him? Fie, fie, take better heed to your words another time.\n\nStandish.\n\nBut his penance was mournful.\n\nCouerdale.\n\nThough he mourned and wept bitterly when he had denied our savior (as every true penitent does), yet proves this not the contrary, but that in consideration of the goodness of Christ, he also rejoiced, as appears by his own words before.\n\nStandish.\n\nThey are glad and joyful, et cetera.\n\nCouerdale.\n\nSo glad are we in our penance, but we may find cause enough of sorrow, though we considered nothing else, save the blind understanding that is in you. You say that we think justification to be without works of penance..But like you are unwilling to enter into men's thoughts, so I am glad that you cannot report that we should preach, teach, talk, or write, that we would have justification to be without works of penance following. Our books, our paper, our pens, our hands, our whole conversation (though we have our faults as well as others), you and the mouths of those who know us can testify that we are of a contrary opinion.\n\nStandish.\nIf you say, remission of sin is freely given in baptism, therefore we need no penance et cetera.\nCoverdale.\nI wonder in whose name you make that objection. If you know any man to affirm, teach, or write that we need no penance because sin is freely given in baptism, he ought to have an open rebuke. However, the same is like your own doctrine where you say, if Christ had taken away the pain due to your sin, you should not repent but follow your carnal liberty..Note well. You claim here that it comes from the third kind of penance, and in the eighth leaf of your treatise, you bring this in to strongly prove it. Saint John the Baptist's words, which you join now to the first kind of penance. Is it not now strongly proven? Are you not very sure now of the doctrine you teach?\n\nAgain, to prove that godly men are purged from such sins by the second kind of penance, which a man cannot live without, you allege the first chapter of the first Epistle of John. He says in the same place, \"If we say that we have fellowship with God, and yet walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin.\".This scripture clearly refutes you and proves your opinion false, as Christ's blood cleanses us from all sin (none excepted), as long as we walk in his light and not in darkness. Why then ascribe the purgation of men's sins to any kind of penance, seeing Christ's blood has and must have the honor thereof?\n\nYou allege here several places of scripture, the circumstances of which utterly disprove your doctrine, as plainly appears to him who considers the same in the open words of the text. I heartily require all impartial readers to do the same.\n\nThe place in Ezekiel is manifest: Ezekiel 18. God will no longer think upon their sins, those who truly repent and turn from them. The place in Isaiah shows: Isaiah 55. God will have mercy on such penitents. The place in Jeremiah is clear: Jeremiah 18. If people convert from their wickedness, God will no longer punish them. The eleventh [book] of Wisdom..Chapter of Wisdom declares clearly that the punishments which came upon the Egyptians were sent through God's indignation, and that the troubles, nurture, and correction the Israelites experienced were due to His fatherly mercy. Psalm 147:11 testifies, \"Psalm 147:11: The Lord is gracious and merciful, slow to anger, and of great kindness; He is patient, and is full of compassion. He raises up the humble and the humiliated; He binds up the brokenhearted, And He heals the broken spirit.\" Matthew 18:22 states, \"Matthew 18:22: 'Whoever therefore shall confess his faults in me before men, I also will confess his faults before my Father who is in heaven. But if his enemies shall deliver him up, I also will deliver him up to the judge; and in that day I will confess him before my Father who is in heaven. But when you are brought before the governor, do not be anxious how or what you will speak; for it shall be given you in that hour what you shall speak. For it is not you who speak, but the Spirit of your Father who speaks in you.' The one who converts from his sin, God will not allow him to perish. Furthermore, just as all true penitent sinners have their debts freely forgiven them, so they will be sharers of the same forgiveness if they will earnestly do to others as they have been dealt with.\".These places of scripture, though you do not express the words, are of your own alleging, and yet you are not ashamed to write (even of penitents), that none of their sins shall be unpunished. Now it is manifest in the said chapter of Ezekiel, Ezekiel xvi.i.e., that, as God will not reward their good deeds that forsake him and turn away from their vomit of wickedness, so He will not remember their sins that truly convert from them to Him. Yet you call them happy that punish themselves and take upon themselves to be satisfactions in that behalf. As though it were a blessed thing for men to lay crosses upon their own backs. III Reg. xviii. Isa. lxvi. Isaiah iii. Thus, by your judgment, were Baal priests happy, and the hypocrites that the Prophet Isaiah speaks of. O disciple teachers. Full well might the Prophet say to God's people of England in this behalf, O my people, my dear people, they say they are happy and so on..They that call the happy ones displease and mar the way you should go. Now let's hear more of D. Barnes' words.\n\nBarnes: And no work of man deserved anything from God except only his passion, as concerning our justification.\n\nStandish: This manner of justification clearly appears to be false, even by that one place, Acts x. and following.\n\nCoverdale: The words of the text are these: Acts x. \"There was at Caesarea a man named Cornelius, a captain of the Italian company, a devout man, and one that feared God with his whole household, and gave much alms to the people, and prayed God always.\"\n\nThe text states in order: first, that Cornelius was a devout man who feared God with his whole household; then it speaks of his good works, such as alms, prayer, and so on. Whereby it is manifest that he himself was first accepted by God and justified, for (as Scripture says:).Peter says in the same chapter, \"God has no favoritism but accepts those who fear him and do righteousness. And, as the prophet says, 'The strangers, that is, Gentiles or heathens, who cling to the Lord in worshiping him and loving his name, are accepted by him as his own servants.' Again, the scripture says, 'They who fear the Lord have faith in his word.' And without faith it is impossible to please God. Furthermore, whatever is not of faith is sin. This makes it clear that Cornelius' good works were fruits of his faith and fear of God, and he was justified before he did them. You confessed earlier that fasting, prayer, and almsgiving are fruits of penance; therefore, the tree was before them. Diversity.\".This text does not prove that our justification, deserved only by Christ's death, is a false justification or that Cornelius worked much for allmighty God before he was justified. For, as I shall recount later, you confess not only that we are justified freely through diversity, but also that God first gives us grace without which we can do nothing that is good.\n\nStandish.\n\nAs did the work of King Ezechiel II Chronicles 29:18 and following.\n\nCouerdale.\n\nYour purpose is to prove, by the example of Ezechiel, that our works deserve much from allmighty God before we are justified. And that work of Ezechiel which you allege was done long after his justification. For the text says that when he lay sore sick, the prophet Isaiah came to him and told him the message of God (II Chronicles 29:18 and following). And that he humbly prayed and wept. After which God sent him word that He had heard his prayer and seen his tears..And before in the same book, it is evident that King Hezekiah did what was good in the sight of the Lord, according to his father David, trusting in the Lord God of Israel. He clung to the Lord, did not depart from His paths, and followed all the commandments that God had commanded Moses. Therefore (says the text), the Lord was with him in all that he undertook.\n\nThus, according to the text, Hezekiah was justified before he fell ill, and his prayer was a worthy fruit of his repentance long after he was justified, and no work that deserved anything before his justification. Neither did his prayer nor the work of the Ninevites change the sentence of God. Hebrews 6:1-2; for God is neither changeable nor double in His words. But just as (before the Ninevites believed in Him), He first sent His word and threatened them (as in Jonah 3)..if they would not convert their city would be destroyed within forty days. Even so, when Hezekiah fell into sin, 2 Chronicles 32:14, God threatened him that if he would not repent, he would die. And just as God (when we earnestly receive his word, believe steadfastly in him, and bring forth good works) accepts us, Jonah 3:10, so too, though we have fallen from the profession of our faith, yet if we now do penitence and convert, he is merciful and true to forgive us our sins, 4 Kings 20:3, and grant us our petition, after the example of Hezekiah. Just as all kings and princes may take instruction in good governance from him, so in him have all other sinners (who have broken their covenant with God) a very notable example of true repentance..But how does the example of Ezechias or the Niniuites apply to your purpose? Did Ezechias, after falling into sin, or the Niniuites before they believed, deserve anything from God? Or does any of these examples prove that our justification, deserved only by the death of Christ, is a false justification?\n\nIn the tenth leaf of your treatise, you cite the example of the Niniuites to prove that after sin is forgiven, diversity of satisfaction is required to make amends to God for the pain due. Now bring this same argument forward to prove that our works can merit much from the Almighty God before we are justified. If this is not a mockery of God's word, let the learned judge.\n\nStandish.\n\nScripture is full of such examples, as Couerdale adds.\n\nScripture is full of examples; they lead us to the faith in Christ and help us rise again through true repentance when we have fallen from it..But in all scripture find you no example,\nThat teaches you to call our justification (deserved only by Christ's death) a false justification,\nOr to affirm, that we may deserve much from Almighty God before we be justified.\nStandish.\n\nNotwithstanding, I am not ignorant of the order of our justification, and so forth.\nCouerdale.\n\nAre you not ignorant what order God takes in justifying his people, and will yet teach the contrary? The more shame for you. Now may every man (that notes your former doctrine) perceive evidently, that you are a wilful teacher against the order of our justification. For if God first, of his mercy only, gives us grace without which we can do no good thing, then teach you contrary to this order, when you say, that men's works deserve much from Almighty God before they are justified. Thus does your own doctrine prove you not only to be contrary to yourself, but also a wilful breaker of godly order.\nStandish.\n\nHe that loveth us begins with us. I John iv..\"You are not pleased and others agree, Couerdale. In this part of your treatise, you make arguments in Latin, which, as it is poorly printed and patched together with little bits of scripture, so do the same against your purpose. John IV, Rome. You grant that God loved us before we loved Him, and that Christ died for us when we were yet sinners. If this is true, then it is manifest that God forgave us for Christ's sake. If He forgave us first, then your doctrine is false when you assert, contrary to the order of our Savior's prayer, that we must be forgiven by God before we can forgive, and that our justification, deserved only by the death of Christ, is a false justification, seeing you also confess that the mercy of God goes before and follows us, and that we are freely justified.\".Whereas you grant that through faith we obtain the grace of God, how does this agree with your former doctrine against the justification of faith? You even refer to the same third chapter to the Romans (that you here allege) as being against you. The righteousness of God comes by the faith of Jesus Christ, unto all and upon all who believe, and freely they are justified even by His grace, through the redemption that is in Christ Jesus, whom God has set forth to be the merciful one through faith in His blood. Barnes.\n\nFor my knowledge, the best work that I ever did is unpure and imperfect.\n\nTaking this saying as it is, Iob xxv. and so on.\n\nCouerdale.\n\nTake D. Barnes' words none otherwise than he spoke them, and let them be tried by the same place of scripture that you allege. Where Baldad the Suhite says thus, Iob [Job]..A man compared to God can be justified? Or can one born of a woman appear clean? Behold, the moon is not clear, and the stars are not clean in His sight. How much more man, who is corruption, and the son of man, a worm? And in the ninth chapter, Job himself says plainly, God is he - Job 9. Whose wrath no man may resist, and under whom are subdued the proud of the world. Who am I then to answer him or speak with Him in my words? If equity of judgment is required, no man dares bear record on my side. If I will justify myself, my own mouth shall condemn me. If I will show myself innocent, He shall declare me to be nothing.\n\nDo these scriptures not prove now that in consideration of God's judgment, all men's works are impure and imperfect?\n\nStandish.\nFrom Isaiah. LXXXIV..all of us impure ones and as if cloths menstruate / but for his purpose it cannot be taken / and so on.\nCouerdale.\nWhat do you mean, man, / so perversely to deal with the deed? D. Barnes confessed (as it appears by his words), that the best works which were done by him upon earth / in this corrupt body / were not so purely and perfectly done / as the equity of God's law requires / and therefore (it appears later), in consideration thereof, he prayed with the Prophet / Psalm cxli. Psalm cxxix. saying / Lord, enter not into judgment with me..If thou Lord wilt strictly mark our iniquities, Lord, who can endure it? Notwithstanding, though His words be manifold, yet you say not only that it cannot be fulfilled for that purpose (as Isaiah wrote in that chapter), but also, on the same account, you gather an intent (for you are skilled at that; you are good at judging men's intentions and thoughts). D. Barnes' words.\n\nAnd if we refer them to that place of Isaiah which you allege, this matter will be the more manifest.\n\nThe words of the Prophet are these: Isaiah lxiiij. All we have become as an unclean man, and all our righteousnesses are as a garment stained with the flowers of a woman. This text, as it clearly makes apparent for D. Barnes' purpose against yours, even so, in alleging it, have you minimized it and left out of it those words that are most contrary to you..But the abbot, or father of lies (even the devil), taught you that lesson, as I told you before, from Matthew 4: all we are unclean, and as a cloth stained with a woman's flowers. Standish alters the text, so that you leave out: \"all our righteousnesses.\" If the text can remain stable for you, as the Holy Ghost left it, then happily you will have little thanks, not only for opposing it, but also for minimizing the text.\n\nRegarding the Germans (to whom you attribute error in this matter): Their doctrine is, that when the servants of God have done all that is commanded them (Luke 17), they must acknowledge themselves as unprofitable, continually to cry out to God and to say, \"Matthew 5: Luke 17.\".O forgive us our trespasses, who in their flesh dwell no good thing, you and to confess, Rome VII. That though they delight in the law of God after the inward man, yet there is another law in their members, which struggles against the law of their mind, and takes them captive in the law of sin which is in their members, III. Re. v. That there is no man but he sins, that the whole life on earth is a very battle, where the flesh lusts against the spirit, and the spirit against the flesh, so that Christian men cannot bring every thing to such a perfection, Gal. v. as they would.\n\nThis is now the doctrine of the Germans, and thus taught also. The scripture and S. Austen maintain the German doctrine. S. Augustine writing according to the words of the Lord, according to John, sermon xliij. where he says these words, We cannot do that we would, why so? For we would that there were no concupiscences, but we cannot have our will..For whether we have them or not, they provoke/tickle/flatter/prick/vex/persist/are kept down but not yet utterly extinct, as long as the flesh lusts against the spirit and the spirit against the flesh. He affirms this in the sixteenth sermon on the words of the Apostle, and in the forty-ninth chapter on the orthodox definitions of faith, he says as follows: And therefore all holy men do truly acknowledge themselves sinners, for they have cause to complain, and though not through any reproof of conscience, yet through frailty and so on.\n\nSuch doctrine now (though it be approved both by holy scripture and by Augustine)\nyet because the Germans teach it, it must necessarily be condemned by you as error..I wonder if you condemn them not also for holding so little of the pope's church, of his pardons, purgatory, putting down his religions, his chantries, soul masses, and dirges, his trentals. The Germans cleanse their church from the Papacy.\n\nFor ministering the sacraments in their mother tongue, for setting their priests daily to preach the only word of God, for bringing in no new customs into the church, for avoiding whoredom and secret abomination among their clergy as well as from others, for bringing up their youth well in the doctrine of God, in the knowledge of tongues, in other good letters and honest occupations, for providing so richly for their poor, needy, fatherless, and aged people, et cetera.\n\nNow to your example of Abraham, which obeyed the voice of God. Does it prove that his obedience was so perfect as the equity of God's justice required? Or that his own words were false when he said to God, \"Gen\" (Genesis)..I am but dust and ashes. (Standish)\nJob 1:1 \"In all things Job did not sin, nor did he speak a foolish word against God.\" (Couerdale)\n\nThe later part of the text, which declares the whole meaning of it, leave quite out. The scripture's words are these: Job 1:1 \"In all things Job did not sin, nor did he speak a foolish word against God.\"\n\nThe same chapter also makes mention of Job's notable patience in the loss of his goods and children. The passage continues with these words. The part you leave out and tell the other in Latin from the unlearned, make of a particular and universal, as though Job might not have offended in other things, though he did not grudge here against God. For it is manifest that he did curse the day of his birth, as the third chapter declares. (Ioh).Now because Job was patient in his first adversity and did not blaspheme God, does that prove it an error to hold with him when he says, \"If equity of judgment be required, no man dares bear record on my side? If I will justify myself or show myself innocent, my own mouth shall condemn me?\"\n\nStandish.\nAnd St. Peter in 2 Peter 1 says, \"after he has recited certain virtues,\" speaking of the same virtues, says, \"If these things are present and plentiful in you, they shall not let you be idle or unfruitful in the knowledge of our Lord Jesus Christ. Let one scripture open and expound another.\"\n\nStandish.\nFurthermore, a strong argument to prove it may be this: \"He who abides in God does not sin. 1 John 3:6. But he who abides in love abides in God. 1 John 4:16. Therefore, he who abides in love does not sin.\"\n\nTo your argument I answer, 1 John 3:\n\n(Note: The text appears to be in Old English or a variant of Early Modern English. I will attempt to translate it into Modern English while being as faithful as possible to the original content.)\n\nNow because Job was patient in his first adversity and did not blaspheme God, does this mean it's an error to support him when he asks, \"If equity in judgment is required, will no one record on my side? If I wish to justify myself or show myself innocent, won't my own mouth condemn me?\"\n\nStandish.\nAnd St. Peter in 2 Peter 1 states, \"after he has recited certain virtues,\" speaking of the same virtues, says, \"If these things are present and plentiful in you, they will not let you be idle or unfruitful in the knowledge of our Lord Jesus Christ. Let one scripture open and expound another.\"\n\nStandish.\nFurthermore, a strong argument to prove this can be: \"He who remains in God does not sin. 1 John 3:6. But he who remains in love remains in God. 1 John 4:16. Therefore, he who remains in love does not sin.\"\n\nTo your argument, I reply, 1 John 3:. Like as it is true whan the scripture saieth / they that are borne of god sinne not (partly because god hath couered their sinne / and imputeth it not vnto the\u0304 / and part / Roma. iiij\nly because they are at the staues end with sinne / and delite not in it but kepe them selues from sin\u0304e / Roma. vij Gala. v j. Ioh. j.\nas. S. Iohn saieth in the same fifth chapter) So is it true also / that yf we saie we haue no sinne / we disceaue our selues / and the trueth is not in us / as holy. S. Iohn saieth. In the declaracion of the which words. S. Augustine noteth heresie in the Pelagians and Celestines / for affirminge / that the righteous haue utterly no sinne in this life. Take you hede therfore / that ye smel not of the Pe\u00a6lagians panne / for it stinketh afarre of.\nStandish.\nAs Dauid speakyng in the personne of euery good man / said he did / seruaui mandata tua domi\u2223ne / Psal. cxviij.\nCouerdale.He says also a little after in the same Psalm 119 to God: The place of the Psalm I have gone astray, like a sheep that is lost. Seek thou thy servant. The circumstances also declare that it is not only a Psalm of consolation, of doctrine and of thanksgiving, but also an earnest prayer of one who is very fierce in God's cause and in the defense of his word. So that, just as sometimes he mourns and weeps to see the acts and statutes of God despised, he is sore grieved to God concerning them. Thus, in respect of them, he dares boldly say that he keeps God's commandments and no man's doctrines, for he abhors all the false learning of hypocrites. But in consideration of his own infirmity, he says to God often in this Psalm: Teach me thy statutes; give me understanding; that I may learn thy statutes; save me; help me; deliver me..Like in another Psalm (where he confesses having kept the ways of the Lord), he says a little after in the same Psalm (Psalm 18), \"O my God, give thou light to my darkness.\" (Standish.)\n\nAccording to God's saying to Jeroboam (II Kings 14),\n\nCouerdale.\n\nThough God covered David's sins and imputed them not to him, yet he made his confession to God (while he was in this body) and said, \"If you, Lord, will mark iniquities, Lord, who shall stand?\" (Psalm 139, Psalm 143: \"Lord, who shall abide it?\") (Standish.)\n\nAnd also, as it may be proved by this, God commands us nothing unpossible for us to do. (Couerdale.)\n\nOne false opinion you would prove by another, and by this present article (as by the other before), you declare yourself to be a very Pelagian and a partaker of their heresy, confuted by St. Augustine in the sixteenth chapter of his book \"de libero arbitrio,\" and in many other places. (Standish.)\n\nBut he says not only, \"Matthew 19:\" (Standish.).If you want to live, and so on.\nCouerdale.\nYour argument is that God commanded us to keep his law, therefore it is not impossible for us to do so. But whether your consequence will be allowed in the checker or not, we shall see by our Savior's own words. When he had said to the young man, \"If you will enter into life, keep the commandments,\" and told his disciples how hard it is for the covetous to enter into heaven, they asked him, \"Who then can be saved?\" Then he answered them, \"With men it is impossible, but with God all things are possible.\" Therefore, the Pelagian heresy goes down, and little thanks are you likely to have for holding it. If he asks, Objection. Why then does God command us to turn away from evil and do good, if it is not in our power? To the same objection, St. Augustine makes a sufficient answer in the second chapter of de correctione et gracia. Answer. And not only does he refute it with St. Paul's words, \"Saying, 'Philip, behold, the eunuch, a man of Ethiopia, an officer under Candace, queen of the Ethiopians, who is intently listening to the Scripture, and asking, \"What does this passage mean?\" And you will reply to him, \"If you believe with all your heart, you may.\"' (Acts 8:30-37).\".It is God who works in you both the will and the deed) according to Romans 8:28. He also leads us to do good, and when we have done any good thing, we may give thanks to him from whom we are led (etc.). In another place, De lib. arb. cap. 15, he commands certain things that we cannot do, because we do not know what we ought to ask of him. The same doctrine teaches us in the LXXXI sermon in Romans 7:21-22. This is confirmed by holy scripture, for by the law comes the knowledge of sin; therefore, even those who are renewed in Christ find by the law that when they desire to do good (for in that they delight), evil is present with them. The words of our Savior (if you love me, keep my commandments) prove nothing more than your pretense of following them, making you a true scholar of his. For after those words, he himself says, \"I am the way, the truth, and the life.\" (John). xiiij. No man commeth to the father / but by me. Naie (saieth your doctrine) we maie come to god by oure selues / he commaundeth us nothing vnpossible for us to do. Now let me aske you this question / Yf Christ whan he saide these wordes (Yf ye loue me / kepe / my commaundementes) did meane / that it is not vnpossible for us so to do / why then immediatly after the same wordes / doth he promes us the sprete of conforte? What nede haue we of him / yf we be not comfortles of oure selues / or yf nothing that he commaunded us / be\nvnpossible for us to do? What nede haue the who\u00a6le of a phisician? And. S.S. Augusti\u2223ne de uerbis Apostoli. Augustine writing agaynst them that extolle their owne possibilite in the seconde sermon de uerbis Apostoli / saieth / Let us be glad to be healed whyle we are here in this church / Let us not make oure boast of health bein\u2223ge yet sicke / lest by oure pride we do nothing els / but make oure selues incurable.\nStandishe.\nWhich to the louers of the\u0304 be but light. Math. xj.j. Ioh.v/ And Deut. XXX.\nCourdale.\nTherefore God commanded us nothing unpossible for us to do? Is that your conclusion? You are hardly able to prove it by those three chapters that you allege. First, in Matthew 11:\nOur Savior bids all those who are laden come to him. And yet he says in another place that no man can come to him except his father draws him. Where is now our possibility?\nThat fifth chapter of John's first Epistle shows that those who are born of God overcome the world through the victory of faith. Since we were not born in God's kingdom but he of his own good will begat us with the word of life, it is also manifest that true faith is the only working of God, not ours. Where then (I say), is our possibility? forsooth it has fled into the isle of weakness..If, by the thirtieth chapter of Deuteronomy, you will prove that God has commanded us nothing impossible, for Moses says, \"This commandment that I command you today is not too difficult or far off.\" Then I require you to consider the response of St. Paul, who says, \"It is the righteousness of faith which speaks these words, and the word which Moses spoke of Rome is the word of faith that Paul himself preached.\" If you think you can prove your purpose because Moses laid before the people life and death, good and evil, blessing and cursing, and bade them choose life, then I implore you not only to remember the office of the law, for which it was given and to whom it applies, but also to consider that in the beginning of the same thirtieth chapter, Moses himself says, \"Deuteronomy:\".The Lord your God shall circumcise your heart and the heart of your descendants, that you may love the Lord your God with all your heart and with all your soul, and so it is evident that except God circuits our hearts, we are not able to love him nor to keep his commandments. Therefore, these words of Moses prove rather impossible for us. (Romans 2) For the circumcision of the heart (says the Apostle) is the true circumcision, which is done in the spirit and not in the letter, whose praise is not of men but of God.\n\nThese three chapters now prove that, just as to be saved, to keep God's commandments, to have circumcised hearts, and to overcome the world with its lusts, is the only working of God in us. (I John 5) Even so, to those who love God, his commandments are not burdensome (not through any possibility of man) but partly because Christ has taken away the curse of the law and delivered us from the heavy burdens of our souls. (Galatians 3:13, Matthew 11).and partly because they delight in God's commandments / Psalm cxviij. And esteem his word sweeter than honey / as David did. For love makes all things light.\nStandish.\nTherefore I conclude, in all our workings we do not commit sin.\nCouerdale.\nHowever, a weak conclusion follows from an evil Major and Minor. You have wrenched and distorted the scriptures violently / to make them serve for your purpose, and now, without any scripture, you make your conclusion / that in all your working you do not commit sin. To the proof of this (because you bring no scripture yourself), I will help you with a text / where the scripture says, \"There is no righteous man on earth / Ecclesiastes vii. He who does good / and sins not.\" If you are a man (I will not reason much with you about righteousness / for I am a sinful man myself), then you must grant this scripture to be true..If you are not a man, I am sorry I have argued with you for so long. Angels do not need my words, and as for devils, they cannot be counseled.\n\nStandish.\n\nOur deeds and actions that are good cannot be called so, and so on.\n\nCouerdale.\n\nI will not presume to judge the secret intent and meaning of D. Barnes, but what can be gathered from the circumstances of his words I have already reasoned with you about. Now, because you cannot prove this last part of your conclusion (namely that our good deeds and actions are not impure or unperfect in this life), the Prophet Isaiah, to compensate you for the wrong you did him by misinterpreting his words earlier, will yet take the trouble to prove your purpose (though it may be little to your mind). When he says, \"All we are like an unclean man,\" Isaiah 64:6, and \"all our righteousnesses are as a filthy garment,\" Proverbs..And the wise man says, \"Who may say, 'My heart is clean, I am pure from sin?' Barnes. And with this he cast abroad his hands and desired God to forgive him his transgressions. Standish. Extra ecclesiam nulla salus and so on. Coverdale. Without the church (you say), there is no salvation; now it is manifest that besides the church made of lime and stone, there is also a congregation and multitude of forward and wicked doers, who not only gather themselves together like roaring lions, fat bulls, wanton calves, and cursing dogs against Christ (as the 21st Psalm complains), but also make laws, constitutions, statutes, ordinances, and traditions against God's word. Whereby it comes to pass that though they boast never so much of God's service, Isa. xxix, Matt. xv, yet all is in vain to them, as the Prophet and Christ himself testify. Another church is there, which is the holy spouse, congregation, and company of those who are of the fellowship and communion of Christ..I John 1:5 and Walker not in darkness but in truth, having all their sins cleansed by his blood. Acts 2:42 This church continues in the Apostles' doctrine, renouncing not from the heavenly fellowship of Christ and his members, distributing the sacraments duly and truly, ceasing not from prayer and good works, etc. Acts 2:44-45 are of one mind and soul. Acts 2:4 are glad to help one another, as it is manifest in the acts and Epistles of the Apostles. The men of this church pray in all places, lifting up pure hands, etc. James 3:10 Matthew 7:7-8 Luke 11:10 Matthew 16:19 Luke 24:33\n\nIn this church, whoever asks has, he who seeks finds, and to him who knocks it opens. In this church is free pardon and remission of sins for all true penitents. For God will not:\n\nI John 2:2 The death of sinners, Ezekiel 18:23, Matthew 6:12, I John 5:16..but if they convert to him, they shall live, and whoever is burdened with sin and comes to Christ finds rest and ease in his soul and shall not be cast out. Since D. Barnes does this (and you judge him to be none of the church, one who desires God to forgive him his transgressions), it is evident that in your church there is no forgiveness for poor sinners, and so it is not the church of Christ. Therefore, seeing that you dissent from Christ's church, where the door is ever opened to those who knock, your own sentence condemns you. Luke xxiv: that you can trust to have no salvation by God's promises..But alas, what blindness is in you? Though a sinner has erred or has erred from the right faith and the true use of the sacraments in the church of Christ, and now comes to repentance, desiring God to forgive him his transgressions, is not this a damnable doctrine to teach, that he cannot trust to have salvation by God's promises? No? Has God promised that sinners who repent shall not be saved? The thief who hung on the right hand of Christ proved the contrary.\n\nAgain, if a sinner may not trust to have salvation by God's promises, whereby may he trust to have it? By himself? by his own works? Or by your merits? Even by your merits (as it appears) would you have him trust to have salvation, for you must needs be full of merits, committing no sin as you say yourself.\n\nMoreover, the tenor of your words separates the mercy of God from his promises, as though they occurred not together..But I pray you, who can trust in God's promises and not have salvation through His mercy? When the Apostle says in Galatians, \"God gave the inheritance to Abraham freely by promises,\" was it not done by His mercy? And when he says in the same chapter, \"You are heirs of Christ according to the promises,\" what does he mean but (as he says to Titus) that the kindness and love of our Savior has appeared, not for the righteous deeds we have done, but according to His mercy He saved us? et cet.\nSt. James' words which you bring in Latin, James 2.\ndenies no forgiveness to those who repent, but is like him who rebukes those who are but Christians in word and not in good works and deeds. And (if partiality is a sin), then does the circumstance of the same text condemn your former conclusion, that says, \"you sin not in all your works.\"\nStandish.\nLook at the reward of final impenitence, et cet.\nCoverdale.\nD.. Barnes words testifie what faith and repe\u0304\u00a6taunce he had toward god / and what hert he bare toward the comon welth of all Christendome / and yet shame ye not to wryte / that he dyed without\nrepentaunce and in errours / because he wold not denie Christ / and reuoke his worde with you.\nStandishe.\nWhich died by his wordes / without signe or token of saluacion.\nCouerdale.\nIs it no token ner signe of saluacion to beleue in the holy and blessed trenite / the incarnacion / passion death and resurrectio\u0304 of our sauioure / and to knowlege the same before men? Is all this ut\u2223terly no token of saluacion?Math. x. Roma. x. Christ and the Apost\u2223le Paul are of another iudgment.\nStandishe.\nAnd so his praier must nedes be voyde.\nCouerdale.\nD. Barnes cast abrode his handes / and desired god forgeuenes / and yet darre ye affirme / that his praier must nedes be voide.Matth. xviij Luc. xxiiij Ioh. xx.By the which words, like as you deny the article of forgiveness (mentioned in our Creed / and promised in the scripture to every one that truly repents), so evidently do you declare that there is little mercy in your mother the church of the wicked. For in Christ's church, if the son asks the father for a loaf of bread, he will not give him a stone, Matthew 7:9.\nStandish.\nMark how he trusts within an hour, etc.\nCouerdale.\nIs it blind arrogance, when a man (refusing all confidence in his own works), trusts to have eternal life through the mercy of God? What blind arrogance was in the Apostle, when he said, \"We know certainly, 2 Corinthians 5:1, that if our earthly house of this dwelling were destroyed, we have a building ordered by God, an house not made with hands, but everlasting in heaven?\" John 5:16..Our savior also gives this comfort to those who believe in him, that they shall not come to damnation but pass from death to life. Are you not a comforting physician then to men's consciences, not ashamed to teach otherwise than Christ does? But surely these two places of scripture are not for the establishment of your soul masses and dirges, and therefore it is no marvel that you teach a contrary doctrine. For though the name of purgatory be absent from some of your books, yet are not all purge-priests come to the pillory.\n\nBarnes.\nFor although perhaps you know nothing by me, yet I confess that my thoughts and cogitations are innumerable. Wherefore I beseech thee not to enter into judgment with me, according to the saying of the Prophet David, Psalm cxli. \"None in three judgments with my servant, Lord, / Psalm cxxix, and in another place, \"If you observe iniquities, Lord, who can stand?\" Lord, if you strictly mark our iniquities, who is able to abide your judgment?\n\nStandish..Se if the devil had led him so far that he would acknowledge no sin but only thoughts and the like.\nCouerdale.\nBarnes replied that he had no sin but, he said, perhaps you know nothing about me yet. I confess, he continued, that my thoughts and considerations are innumerable. Does this mean I have no sin but only thoughts and considerations? Or are thoughts and considerations great sins? Did he not also confess, along with the prophet, that if God strictly marked his iniquities, he could not endure it? Is iniquity not a sin? Not in your judgment, it seems, for you boldly affirm that in all your dealings you commit no sin.\nStandish.\nHe judged other men perhaps to have no sin in him, Couerdale..If it is an abhorrent vice (as it is certainly the case),\nto slander the scripture or to lie about it, then surely you are guilty of an abhorrent vice,\nif you have misreported it and lied about it in so many places in your treatise. Now, if you are in agreement with so many good men who knew of Barnes' vices, I marvel that you do not tell us what those vices were. As for your mother, the unholy church, he called her a harlot many times. And I am quite certain that anyone who knows her thoroughly, and compares her with her fruits to Oholah and Oholibah in Ezekiel 23, will judge her to be little better.\n\nTherefore, consider what advantage he derives from these feigned prayers.\nCoverdale.\n\nThe prayers that Barnes uses here are the holy words of God's scripture, and yet you call them feigned prayers. Now, if the Holy Ghost, which is the author of the scripture, abhors feignedness (as the wise man says), then surely it is blasphemous to call those feigned prayers \"Sapi. j. that he alone has taught.\".Againe if they are feigned prayers, why say ye that you doubt not, but to another man passing in the faith of Christ, they would have been acceptable and meritorious before God? Can feigned prayers be acceptable to God? Can they merit or deserve anything from God? Or can he who dies in the faith of Christ use feigned prayers at his death? How does feigning agree with the faith of Christ? Full feigned and false is your doctrine. Our Lord rooted it out from among his people. Barnes.\n\nTherefore I trust in no good work that I ever did, but only in the death of Jesus Christ.\n\nStandish.\n\nTo trust in our works (ut in deum credimus) that they of themselves, and so forth.\n\nCouerdale.\n\nWhat an unstable doctrine is this that you bring among God's people and would bear them in hand, that Christ allowed your saying in the 20th of Matthew? Matthew 20: Whereas the parable in the same chapter, and the process of the last part of the 19th chapter before it, utterly condemns your doctrine..Lord God, what a derogation to God's high glory is this,\nto teach that we may trust in our works,\nthat we may claim our inheritance by our working,\nthat our working may deserve to receive immortality?\nIn the later end of the 19th chapter of Matthew, our Lord affirms\nthat to be saved is a thing impossible through the power of men.\nAnd in this 20th chapter, his parable testifies,\nthat just as we are first called by him,\nreceive his promises, and are set to work by his commandment,\nso is not the reward given\nfor any deserving or pains taken,\nbut according to his own promises..First, find in any article of the Christian faith (contained within the holy Bible) either commandment or promise of God, or example of any good man, where we may put any manner of trust in our works? Again, if our inheritance comes by the death of Christ and his promises, how does it come by our working? Is our working the death of Christ or his promises? Now, if our working can deserve the inheritance of immortality, then may we make satisfaction to God for our offense, and that you have denied before. O how well do you agree with yourself?\n\nStandish.\n\nAnd this caused Paul boldly to say, \"It is a good thing to be zealous in a good thing fervently\" (2 Timothy 4:7 et cetera).\n\nCouerdale.\n\nWhen that holy vessel of God, St. Paul, had exhorted Timothy to the fervent executing of his duty in preaching God's word, and had told him beforehand of this present perilous time that men will not endure wholesome doctrine, the place 2 Timothy..iij He showed him his own imminent death / For I am now ready to be offered / and the time of my departure is at hand. I have fought a good fight / I have fulfilled the course / I have kept the faith. From henceforth there is laid up for me a crown of righteousness / which the Lord, the righteous Judge, shall give me on that day / not only to me / but also to all who love his coming.\n\nWhat caused Paul to say these words? Any trust or confidence in his own deserving or works? Nay, verily. He confesses not only that the crown of righteousness is laid up for him, but also that God shall give it to him / neither does he say here that S. Paul condemns the Standish doctrine. That it shall be given to him for his working's sake / for then he would be contrary to his own doctrine, which utterly condemns yours, Romans 3:21-22, Ephesians 2:8-9, Philippians 3:9, 1 Timothy 1:15, Titus 3:5. Note well the places yourself.\n\nStandish.\n\nAllbeit I fear me these his words, et cetera.\n\nCouerdale..When he did any good work, he caused no trumpets to be blown before him, nor murmured up long prayers in the corners of streets, nor disguised his face to be seen of men when he fasted. There was the less hypocrisy in him. It is a proverb as true as old, \"A still Our Father is as good as a lowly one.\"\n\nBarnes. I do not doubt, but through him to inherit the kingdom of heaven.\n\nStandish. I beseech God, this false and erroneous belief, contrary almost in every sentence to our mother, the holy church, and so forth.\n\nCouerdale. Full unholy and ungracious is your mother (and you as unwise to take her part), who calls it a false and erroneous belief, when a man doubts not but to inherit the kingdom of heaven through Christ. If that belief be contrary to your mother, then she is contrary to it, and so she is the synagogue of Antichrist. You are afraid, that the innocent lambs of Christ should listen to his voice and not to yours, Ioh..But set your heart at rest, for they will not heed the voice of strangers. Standish.\nWho believes by any other means contrary to Christ, et cetera. Couerdale.\nYes, indeed, even you, if you believe as you write. For the same preeminence that is due to the death of Christ and his promises, Standish's words rebuke himself. Give yourselves to your work in the vineyard. You put confidence that your working shall deserve immortality. Remember your own words well. Standish.\nBut what Christian casts off and forsakes all duties belonging to our part, and so temerously, et cetera.\nOne duty that belongs to your part is the sincere and true teaching of God's holy word. Which duty, though you cast off and forsake, I will not say all that I might by your own words, but God amend it that is amiss. Again, this protestation of D. Barnes testifies that he does not cast off and forsake all duties to a Christian man. This is no casting away of all honest duties..for he believes in the Holy Trinity / he extols the merits of Christ / he praises our lady / he abhors the Anabaptist heresy / he prays for the king's majesty / he exhorts men to good works / he beseeches God to forgive him his trespasses. Are these not duties of Christ's? What has moved you thus untruly to report otherwise?\n\nWhereas you lay presumption to his charge for trusting to inherit the kingdom of heaven through Christ, I have answered you before. Where you imputed arrogance unto him for so doing.\n\nStandish.\n\nWhich go about being blind to themselves / et cetera.\n\nCouerdale.\n\nMatthew 7. Those heretics, of whom Christ bids us beware, are false prophets, which come in sheep's clothing but inward are ravening wolves. You shall know them (says he) by their fruits..In describing their fruits, he shows us that they are those who boast of their works and ask, have we not done this? have we not done that? Blindness is what he speaks of in that chapter. In the fifteenth chapter, he calls them blind leaders of the blind, who, through their own traditions, make the commandment of God ineffective. Paul speaks of them in 1 Timothy 4:1-3.\n\nThe heretics whom Paul prophesies of in 1 Timothy 4 are those who, through their devilish doctrines, forbid men to live in holy matrimony and command them to abstain from the meats which God has created for Christian men to receive with thanksgiving.\n\nThe heretics of whom he speaks in 1 Timothy 3:1-5 are those who, among other vices, are covetous, boasters, proud, cursed speakers, false accusers, riotous, fearless, despisers of those who are good, traitors, and so forth..having a semblance of godly living / but denying the power thereof / resist the truth / being men of corrupt minds / and lewd in things pertaining to the faith / et cetera.\n\nThe heretics that he speaks of in the 20th of the Acts / Acts 20.\nare such grievous wolves as spare not Christ's flock / and speak perverse doctrine / to draw disciples after them.\n\nThe heretics whom St. Peter speaks of / 2 Peter 3.\nare such mockers as regard not God's promises / and are not only unlearned / but also unstable / and pervert Paul's Epistles / as they do the other scriptures also to their own damnation.\n\nThe heretics whom St. Jude speaks of / Jude 1.\nare such as (among other errors) creep in subtly to the church / and turn the grace of our God into wantonness / and deny God the only Lord / and our Lord Jesus Christ / Even such dreamers as defile the flesh / despise rulers / et cetera..Speak evil of things you do not know, and in natural things corrupt yourselves like beasts, following the way of Cain, the error of Balaam for the sake of gain, and the treason of Core. Have you not now described papistry and the unholy pillars of your unholy mother, the church of the wicked? If you had joined the second chapter of St. Peter's second epistle and the twenty-fourth of Matthew to these places you have cited, you would have given us greater pleasure. But we thank you for pointing us to those scriptures; we now know you better than before.\n\nTo Jeremiah the Prophet, as God threatens destruction to Jerusalem and Tophet in the nineteenth chapter, so here..For the forty-fourth chapter, God threatens severe punishment for prophets or preachers who speak of their own heads rather than God's word. In the forty-seventh chapter, He advises King Sedechias and his people not to believe prophets who speak fair words to them and promise that no such plague will come, as God has threatened. Regarding the thirteenth chapter of Ezekiel, which you allude to, I earnestly request all Christian readers to compare it not only to the forty-fourth of Hosea but also to carefully consider every sentence in it. Doing so, I am confident that the Holy Spirit will provide clear insights, enabling them to distinguish scismatics, false prophets, and the true ones..For I can wish no man a better glass to look in than the scripture. Barnes.\n\nTake me not here, I speak not against good works. For they are to be done; and surely those who do not, shall never come to the kingdom of God. We must do them, because they are commanded us by God, to show and set forth our profession, not to deserve or merit, for that is only the death of Christ.\n\nStandish.\n\nIt is commonly said, no venom or poison is worse, et cetera.\n\nCouerdale.\n\nD. Barnes sets forth good works. Does he not set forth good works, who prays for them, teaches men to do them, and threatens damnation to those who do not? You cannot deny (by your own confession) that he praises good works; yet you have reported of him that he cast off and forsook all duties belonging to us. Is it not our duty to praise good works?\n\nStandish.\n\nBut mark, it is nothing that he speaks afterward, et cetera.\n\nCouerdale..Is it unnecessary to say that we must do good works because God has commanded them? Eccl. xxix. The wise man says, \"Take the poor man's part for the commandment's sake.\" Is it not God's commandment to do good to the poor? Moreover, where in all holy scripture do we find that God has commanded us to do good works to merit or deserve, and not to show and set forth our profession? Must we not let our light shine before men (Matt. 5:16) so they may see our good works and glorify our Father in heaven? Has not our Savior chosen and ordained us to go and bring forth fruit (John 15:16 et cetera)? Were we not made heirs of eternal salvation and baptized (Romans 5:1-2, Romans 6:1-2) to live a new life? Are we not dead to the curse of the law (Ephesians) and married to Christ (Ephesians 5:25-33) to bring forth fruit to God?.Have not God ordained us to walk in good works? Are we not chosen of God to show His wonderful works, which have called us out of darkness into His marvelous light? Must we not lead an honest conversation in the world (2 John 1:6)?\n\nWhat is it then, but to show and set forth our profession, the life that we have promised and taken upon us at the font, even the holy covenant and appointment that we have made with the eternal God? Do you not consider also (2 John 3), that the scripture appointing married women their estate and duty, wills them to be of such an honest conversation, that even they which as yet will not believe God's word, may be won by their godly living? And not only this (2 Timothy 2:):.But how should women present themselves modestly and with becoming shamefastness and decent behavior, without excess, as becomes those who profess godliness through good works? What is plainer than this? How earnest is the scripture in moving and commanding us, especially those who take on the task of instructing and teaching others, about showing examples of good works in the doctrine of God? So that those who resist his truth may be ashamed of their part, having nothing good to report. And immediately after in the same chapter, how diligent is the Apostle in requiring Titus to exhort servants to do their duty to their masters, and to show all faithfulness? But for what purpose? To merit or deserve immortality. Timothy..vj He wanted Timothy to teach and exhort, and then he said these words: \"If anyone teaches otherwise and does not agree with the wholesome words of our Lord Jesus Christ and the doctrine of godliness, he is rejected, and knows nothing. read the text aloud and remember yourself well. Consider in what case you are, and how wide your doctrine disagrees from the whole word of God. If I were to say you were rejected, ignorant, a waste brain, or of a corrupt mind, or deprived of the truth, you would happily be angry. Yet be content to let Paul speak to you, for though he rails not, yet you will not find him a flatterer.\n\nStandish.\n\nWhich thing being true (as the church confesses),\nCouerdale.\n\nThe church of the wicked grants many more things than it will ever be able to prove, except it be with violence and shedding of blood.\n\nStandish.\n\nAre not our own good works meritorious to us?\n\nCouerdale.\n\nYes, indeed, for the prophet says, \"Isaiah\".\"lxiiij. All our righteousnesses are as the rags of a menstruous woman.\nStandish.\nShall we rather believe in S. Hierome and others.\nCouerdale.\nIf we receive the witness of men / John iii. The witness of God is greater / for this is the witness of God / which he has testified of his son / and others. Even that God has given us everlasting life / and this life is in his son. S. Augustine also says / All my hope is in the death of my lord / his death is my merit / my refuge / my salvation / my life / and my resurrection.\nStandish.\nWhich for their detestable opinions deserved justly to be burned as heretics.\nCouerdale.\nIf they were not burned as heretics in deed / no force. And if they were justly deserving / it is a token that they meddled the more with righteousness / for no man can justly err / nor justly commit treason.\nStandish.\nWhat a detestable heresy is it to say / that the cause that we are commanded to do good works / is to set forth our profession?\".Is not our profession the promise and covenant that we have made with God, to seek his glory and our neighbor's profit, even to love him with all our heart, with all our soul, and with all our strength, and our neighbor as ourselves? In which two points hangs all the law and the prophets? Are we not then, bound, by God's commandment, to set forth God's glory, our neighbor's profit, and to love them both? Remember what places of scripture I have pointed you to concerning this matter.\n\nStandish.\nBefore whom should we set it forth? before God? He knows our profession before.\nCordale.\nWhat then? Acts xxiv. Study always to have a clear conscience toward God and men, after the apostles' example.\nStandish.\nBefore man? So we may have good works, as the Pharisees had.\nCordale.\nThough Pharisees do their works to be seen of men, Matthew 6:1, will you, being a preacher, not give a good example to others, 1 John 5:3?.Let your light shine before men, that they seeing your good works may give glory to God? What, Matthew 5:16 are you so far from the knowledge of this truth, and yet a preacher, a reader, and a member of the church? Who would think that you, who are so well acquainted with him that you can compare the precious blood of Christ to the stinking blood of a swine, should be so far from understanding such things? O wicked hogs, whom Satan has possessed of that sort. Is the worthy prince of our redemption come among you? No marvel that you are so blinded in your understanding, for there was never an enemy of Christ's blood that had any clear judgment in his words until he earnestly repented and gave himself wholly to the study and life that it teaches.\n\nBarnes.\nI believe that there is a holy church and a company of all those who profess Christ.\nStandish.\nIt is admitted that every true Christian ought to believe this, and so on.\nCoverdale..You say that every true Christian ought to believe this, yet you call the same belief erroneous and damnable. Is the Christian belief erroneous and damnable? Or is it erroneous and damning to believe as every Christian man ought to believe? In this way, you are not only contradicting yourself but also judging Christian men to be heretics.\n\nStandish.\n\nDiversity-For you judge (as it appears by your preaching), et cetera.\n\nCouerdale.\n\nBarnes' words are clear enough. He goes no further than the article of your creed, if you are a Christian man. What more do you want? Do his words judge any good man to be none of Christ's church? Or are good men those who profess not Christ?\n\nStandish.\n\nFor it cannot be that either your sect or the other is not the malicious church.\n\nCouerdale.\n\nBut it is that you, who are of another sect, make up the argument. Blaspheme Christ's blood, therefore, you are of the malicious church.\n\nStandish.\n\nTwo contradictories cannot stand in one.\n\nCouerdale..It is not reasonable that they should, and yet you can bring it so to pass, for you can truly grant to a thing in one place and deny the same in another. I have told you often before. (Hinc Iacobi. iij.) Is not the same source from the same opening, and so forth.\n\nCouerdale.\n\nIt follows a little after (even in the same place), if any man is wise and endowed with learning among you (Iacob. iij.), let him show the works of his good conduct in the meekness that is coupled with fear. This text utterly contradicts your former doctrine, which will not allow us to do good works to set forth our profession.\n\nStandish.\n\nUndoubtedly 2 Corinthians 6:14-15. What part does the believer have with the unbeliever? How does the temple of God accord with images? Now I could also ask this question of you, How do these scriptural places (that you have now alleged) agree with the confutation of D?.Barnes says I believe that there is a holy church and a company of all those who profess Christ.\n\nStandish.\n\nYou prove yourself both a heretic and a traitor. (Couerdale)\n\nDo you lay heresy and treason upon him for believing that there is a holy church and a company of all those who profess Christ? Does he say anything else here? And do you not confess yourselves that every Christian man must believe this if he wants to be saved?\n\nStandish.\n\nMaking by your doctrine not only us the malicious church. (Couerdale)\n\nTo believe that article of the Creed which D. Barnes here affirms is no doctrine that makes you of the malicious church, but your blaspheming of Christ's dear blood, your defacing of his glory, your twisting, perverting, and denying of his holy word, and disagreeing from the wholesome doctrine thereof, makes you known what, by St. Paul's words in 1 Timothy 6:\n\nYou play here with D. (Barnes).Barnes, though deceased, acted like the false prophet Sedechias, who, after exhorting the king not to break God's commandment, stepped forth among four hundred of his sect and struck Michee on the chest. He said, \"What has the spirit of the Lord forsaken me, and spoken to these two Parthians? (Par. xv) Even so do ye with the dead; whom though you may not harm with your fist, yet do your worst with your tongue against him. Nevertheless, you shall be of the malicious church still, for all your feigning and bragging, (you, though you had ten thousand times four hundred false prophets on your side) so long as you resist the manifest truth of God.\n\nBarnes is deceased. But our head is the king's most gracious majesty and his honorable council.\n\nCouerdale..I dare say that the king's majesty and his noble council do not consider it malicious for any subject to believe that there is a holy church, for they know that it is an article necessary for all Christian men to believe. A pike thanks. Therefore this council declares plainly that you are but a pike in this regard. However, remember the end of Sedechias; the story is written for your warning. And indeed, my humble expectation in the king's majesty persuades me, just as I heard a very famous and prudent counselor of his (who is still alive) say within these few years, that of all princes living, his grace is the greatest enemy to flatterers, when he has thoroughly spotted them..The king has received his high and supreme office from God, to defend the word, the faith, the congregation and church of God within his dominion, and is not a maintainer of any such malicious church. If your doctrine is revealed, it will certainly declare the same.\n\nStandish.\n\nBy whose laws you are now justly condemned to be burned.\nCoverdale.\n\nBy what law he was condemned, I do not know, nor can I tell what point of treason was laid against him. But I am sure, that just as the civil laws of every realm (except the prince grants his pardon) condemn those accused by the mouths of many witnesses, so do false witnesses often bring about the death of even innocent persons, as you see in the stories of Naboth, Susanna, 2 Kings xx1 Daniel xiii. Acts v. Matthew xxvii of Holy S. Stephen in the acts, and of our Savior Christ. You speak completely contrary to the judges' minds. Nevertheless, Cain killed Abel in the bushes, but murder will still come to light in the end.\n\nStandish..But now to speak of this part of your belief / Couerdale.\n\nWhat is the holy church and company that profess Christ / The holy church. But that true and faithful church which is ruled by the Holy Ghost according to God's promises? Even the congregation of the elect and chosen children of God? What else can you justly gather from D. Barnes' words / but he confesses the same / when he says / I believe that there is a holy church? et cete.\n\nStandish.\n\nFor this is the company that professes Christ with their mouth / et cet.\n\nCouerdale.\n\nSo they also do with other good fruits, as well as with their mouth. Now, if this company of Christ's church professes Christ with their mouth / then they have some injunction from God to do so / for without His commandment, they will do nothing or consent to that / Profession set forth with the mouth. Which they know not to be His will..And thus have you proven yourselves, that it is not erroneous to say that God has commanded us to do good works for the setting forth of our profession. Had it not been more worshipful for you to have granted the same at the first, now with shame to affirm it that you denied before?\n\nBarnes.\n\nAnd that all those who have suffered and confessed his name are saints, and that they do praise and laud God in heaven more than I or any man's tongue can express.\n\nStandish.\n\nAs you take it, this is also erroneous, etc.\n\nCoverdale.\n\nWhatever the cause was that he was put to death for (of which I am ignorant), it is no evil sign of a Christian man, at the very point of his death (among other articles of the creed), to confess that such a holy church is, which professes the name of Christ, and is content to laud and praise it, and to live and die in his cause. Neither is it erroneous to say, regarding arrogance, that you lay to D..Barnes: I have spoken with you before about martyrs. Just as we have sufficient reason to praise God daily for His word ministered to us by the martyrs you have named, and for all those who truly follow the faith, we also have reason to lament and be sorry that any man, taking up God's word and making a covenant with Him to live unfainedly, is corrupted by the fall of others. Our Lord be praised, who, through the fall of others, has warned us to beware of ungratefulness. For when those who pretend to set up godliness are hypocrites to God, untrue in their prince's affairs, maintainers of pride, idleness, swearing, excess, and adultery in themselves or their household servants, God's good word must be the pyre, and we are jacked out of service from other men. Now may God show the truth.\n\nBarnes..And I have always spoken reverently of saints / and praised them, as much as scripture allowed me to do.\n\nStandish.\nHere he plainly shows himself to be a heretic, et cetera.\n\nCouerdale.\nI am sure that Christ's church has made no such ordinance / nor given any sentence or judgment / that men shall not speak reverently of saints / nor praise them otherwise / than scripture teaches. How does he show himself to be a heretic in this regard / who follows the example of Christ's church / and not of your unholy synagogue? What makes your definition of heresy prove / that he is a heretic? The definition of heresy. Which not only speaks reverently of saints / but also praises them according to the rule of scripture? Verily, your definition comes at an inopportune time. You might also have defined it thus / and have said /\n\nit / I am at a full point..For truly I see little in your writing but wilfulness and obstinate resistance to the manifest truth. Standish.\n\nAdditionally, in this his saying that he will do nothing but what scripture bids him, he plainly goes against scripture. Couerdale.\n\nIs he not a worthy Apostle, legate, or messenger, having commission from his prince to speak in his message, who speaks things of his own head or more than his master commanded him? Indeed, he declares manifestly whose Apostle you are. But now let us see how the scripture will maintain this spiritual treason (even treason indeed, and no better), against the King of all kings and lord of all lords.\n\nIoh. xx. Christ our Saviour says to his Apostles these words: \"As my living father sent me, so send I you.\" How did his father send him? My doctrine (says he) is not mine own, I John vii. Matt. xxviij but my Father that has sent me..Therefore [he says], go ye and teach all nations, and baptize them, and teach them to keep all things whatsoever I have commanded you. Cor. iv:4 Should not stewards be faithful ministers of their masters' goods, to pay every man his due money and not give false coin in place of silver and gold? Must we not continue in the doctrine of Christ (I John j:1-4), and speak that which is agreeable to God's word? Your doctrine would have us run at random and not keep us within the bounds that God has appointed us?\n\nStandish.\n\nSo that here he proves himself to have another property of a heretic, which is to go about with the word of God to destroy the word of God, et cetera.\n\nCouerdale.\n\nLike as you do not prove here with what text of scripture. D..Barnes should go about destroying the scripture, declaring this openly by your opinion and twisting the text, becoming one yourself who, with the word of God, goes about destroying the word of God. Now to your three places drawn from God's word.\n\nWhere do you find, in the fifteenth chapter of Acts (Acts 15), that we must obey more than holy scripture commands us? First, Peter confesses in that council that it is a tempting of God to lay any yoke of the ceremonies of Moses' law upon the necks of Christ's disciples or to trouble the weak consciences of those recently returned and converted to the faith. And before in the same place, he confesses that God appointed and ordained him to preach the gospel word, making mention of no other doctrine. Again, Acts 15:2, as by the consent of the apostles in the same council, you see that they would not be brought into subjection..\"Give no place to false brethren who wanted to introduce ceremonies of the law to bind consciences. They did not want the brethren who had turned to Christ to abuse their freedom in this regard, but to abstain from certain foods to avoid offending the weak. Romans 14:14-15, which thing Paul also earnestly requests in his Epistles. In the 15th chapter of Acts, Paul and Silas preached the word of the Lord, and when Paul saw that circumcising Timothy was a thing that could be done for the time and was not required of the Jews as a necessary thing, he was content. This shows that, in matters indifferent, they always respected the time in forbearing for a while, and they preached no other doctrine but God's only word. In the second chapter of the Second Epistle to the Thessalonians.\".Paul, after informing them of his departure from the faith, gives thanks to God for calling him to the truth of the gospel, requiring them to stand firm and keep the ordinances he and the other apostles had taught them, either by word or epistle.\n\nActs 15. I ask you this question: In Acts 15, when Peter preaches the word of the gospel and forbids binding weak consciences with superstitious things, and agrees (along with the other apostles) to show such charitable respect to the time, is this equivalent to commanding that men obey more than scripture dictates?\n\nActs 15. Paul and Silas, in Acts 15, preach the word of the Lord and deal gently with the weak according to the time, will men be obligated to obey more than holy scripture instructs them?\n\n2 Timothy 2. When Paul exhorts them to stand firm in the truth of the gospel (2 Timothy 2), 2 Timothy 2..And to keep such ordinances as he and the other apostles taught, either by mouth or in their Epistles, will they obey more than is contained in holy scripture? Thus is it evident where you go, namely, by your false alleging of such places of God's word, to destroy the word of God. This is verily (as you say yourself), the property of a heretic, and this property learn you from the father of all heresy, even father Satan. He, by his angels, commanded, Matth. iv:\n\nThat a man may tempt his lord God.\n\nBut like Satan, twisting that place of scripture which most opposed him, was commanded by our Savior to avoid. Therefore, be sure, that your false doctrine cannot stand. Dab your wall and spare not. Ezech. xliv:\n\nFor Ezechiel tells you plainly that God will send such a shower of rain among all lying prophets as shall overthrow it. Your labor is but lost, so long as you dab your wall with untempered mortar..Standish: You also claimed that he spoke reverently of saints and so forth. Couerdale: You granted before that his words were true when he said that all those who confessed Christ's name and suffered death for his sake were saints in heaven. This reverent talking and praying to saints you allowed before, during diversity. And now, contrary to your own words, you say that you do not know whether he ever spoke reverently of them or not. Yet you confess that you have heard him frequently. Who will now trust you, being so inconsistent in your words?\n\nBarnes: And our lady, I say, was an immaculate and undefiled virgin, and the purest virgin that ever God created, and a vessel elect of God, in whom Jesus Christ was to be born.\n\nStandish: Ignorantly, he goes beyond the scriptures and so forth in this. Couerdale: Are these his words outside the bounds of scripture, or not according to the scripture? Read them over again.\n\nStandish:.He would never willingly grant anything that is not in scripture. Coverdale.\n\nIf you prove him to have been a true messenger of God in granting to the holy scripture (which, by your own confession, is God's very word), declare what report Stanish gives of this. D. Barnes. If he revoked anything that is in it or granted anything contrary to it, it was against his will. Have you not now a great cause to make such triumphing of recantations in your sermons?\n\nStandish.\n\nAlbeit here with the church he does profess that our lady did continue a virgin still.\n\nCoverdale.\n\nDoes not the scripture affirm this doctrine? That the mother of our Savior is the purest virgin that ever God created? Will not the prophecies of Christ's birth, the performance of the same, and the practices of the Holy Ghost in Christ's blessed mother allow this doctrine? Isaiah 7:14, Matthew 1:23, Luke 1:27..I have noted the work of God in her no better? If she had any need of you, you show her but feint friendship in reporting that her most pure virginity has no other ground but the authority of your church. Such your doctrine will make both you and your church less respected. Standish.\n\nDeus fecit eam tantam [et cetera] / said some one / and so on.\n\nIs not your doctrine now well sealed with butter? When you have presumed to control God's word and to call the blessed mother of Christ by other names than the Holy Ghost gives her, now to ratify and confirm your false matter, you bring in an heretic to help you. Can not Christ's worthy mother keep still the gracious names that the holy trinity has given her, but she must now have a sort of heretical Rufians to become new godfathers unto her? Call her (as God's word teaches you) full of grace, blessed, immaculate virgin, and so forth..Pray to God that you may follow the footsteps of her constant faith, her fervent charity and godly love, her most meek and humble behavior, her unfained truth. And when you speak in matters of Christ's religion, bring forth plain and manifest words of his scripture, and no Roman heretic, nor any text out of frame, to prove your purpose withal.\n\nBarnes said. M. Sheriff: You have spoken well of her before. And, being afraid that M. Sheriff had been or should be displeased with anything he should say, said: M. Sheriff, if I speak anything that you will not, do no more butbeck me with your hand, and I will straightway hold my peace. For I will not be disobedient in anything, but will obey.\n\nStandish.\n\nNow, as he feigns he would give no slander or offense, Sed sero sapiunt Phriges.\n\nCouerdale.\n\nAt this point you are with D..Barnes, though deceased, whatever he said in this protestation or did at the time, you judge him to the worst and slander him. But your own proverb that you bring in, Servus veni, warns you that it is too late. Standish now says he is afraid to displease [Couerdale]. Just as you refer to him words that are not his own, report likewise of him that he was afraid where no fear existed. But was there no fear at the fire side? Standish is a manly man. The manhood of our Savior feared death, and so did that holy king Hezekiah. As for you, you must necessarily be of some bold and steadfast kind that can kill a dead man..But how do those words of the Psalm apply to your purpose? Standish perverts the words. The Holy Ghost speaks of wicked workers who consume God's people as bread, call not upon God, are afraid to see God stand on the side of the righteous, and mock me for putting my trust in God. How does this scripture now prove that there is no fear, where a man says death is present before his eyes? O wicked mockers with God's holy word.\n\nStandish.\n\nNow see I pray you how obedient he says he will be, who before time was ever disobedient, and so on.\n\nCouerdale.\n\nAn example of obedience in D. Barnes.\n\nYou say much and prove little concerning this man. His present protestation (and his book written before) clearly declares his obedience toward his prince. If he had at any time disobeyed (contrary to this his doctrine and example), I am the more sorry. But yet have you not proved it to be so..Touching bishops (which are to be esteemed according to their estate), I don't know what disobedience you have to prove against him. Such bishops as labor in the word of God and in the doctrine thereof, according to Timothy, are to be counted worthy of double honor. Therefore, in hearing such, he did well. And if he despised such, Matthew 15 he despised Christ. But if he followed St. John's commandment in 2 John 1 and did not receive such false apostles who bring not the doctrine of Christ, then you cannot justly blame him.\n\nAfter this, there was one who asked him what he said about the sacrament of the altar. Then he said to Master Pope, who was present: Master Pope, you know and Master Rich, if you are alive, that there was one accused before my lord chancellor for denying the sacrament. And for lack of a better, I was assigned to the examination of him in the gallery..And after long reasoning and dispute, I declared and said that the sacrament, used rightly and according to scripture, changes the substance of the bread and wine into the body and blood of Christ. Were not these my words? (said he) Yes, you said. Pope. Witness me, I do not err in the sacrament.\n\nStandish.\nThough you did not deny the sacrament, yet you, Coverdale,\n\nCall it slanderous railing when a man, with God's word, earnestly rebukes such horrible abuses as Antichrist and his malicious church have brought among Christian people. So averse are you to consent to God's word or to use anything according to His holy institution. What could it then have helped you if he had opened his mind further, seeing that in his godly and honest request, you ascribe nothing unrighteous to him? Standish would not have the sacrament used according to the holy scripture..He showed that he would have the sacrament used rightly and according to holy scripture, and the Corinthians were not content with him in this. Yet, the Corinthians, though they had fallen into abuse regarding this holy mystery and other things, we do not read that they spurned against the Holy Ghost when called to repentance.\n\nStandish:\nSee also, I pray, how he says, \"et cetera.\"\n\nCouerdale:\nIf you should say that, for lack of a better, you wrote against this protestation of D. Barnes, would that mean you therefore think there were not many better learned men in England to take such a matter in hand than you?\n\nThen he said, \"Have you anything else to say? There was one then who asked him his opinion on praying to saints. Then he said, 'Now concerning saints, you shall hear my opinion.'\".I have said before that I believe they are in heaven and worthy of all the honor that scripture grants them. But I say throughout scripture we are not commanded to pray to saints: therefore I cannot, nor will I, preach to you that saints ought to be prayed to. For then I would be preaching a doctrine of my own head.\n\nThere is an old heresy that says saints are not yet in heaven.\n\nCouerdale:\nIs this your next way to confute him who says we are not commanded in scripture to pray to any saints? You argue with the man who says nothing against you in this article of saints being in heaven.\n\nStandish:\nHow can it be in scripture (you impudent heretic) the prayer to saints?\n\nCouerdale:\nBe good to the poor man and take not the matter so lightly. He goes not about to prove that your praying to saints is grounded in scripture.\n\nStandish..As for the old law, in Couerdale:\n\nThe doctrine of God is, according to Apoc. xiii, that Christ is the Lamb slain since the beginning of the world - He, whose power and deliverance have cleansed and saved all who ever put their trust in Him. Christ Jesus, yesterday and today, and the same continues forever. (Heb. xiii.)\n\nRegarding praying to saints in Couerdale:\n\nMust we believe the testimony of men without it being grounded in God's word? Are you become such an Apostle? (1 Cor. xiv, 1 Jn. ii, 1 Thess. v) Because the church and congregation of Christ must discern, judge, try, and examine all manner of doctrine (and so to shun evil and keep the good), does it therefore have authority to create any new article or receive a doctrine contrary to God's word? (Jn. xiv and xv).Because Christ has promised his holy spirit of truth to be always in his faithful congregation, should they therefore make, ordain, set up, or believe anything that is contrary to his own teaching? Standish. Do you set no more by the authority of it than inasmuch as St. Augustine said, \"I would not believe the Gospel unless I believed the Church?\" and so on. Couerdale. Even as you pervert the words of holy scripture, Standish perverts St. Augustine's words. So do you with St. Augustine. As you chop and change with it, so do you with him. And as you allege the scripture for another purpose than the plain circumstances of the text mean, so do you here with this holy doctor. For your purpose is with St. Augustine's words to prove that your church, by her authority, may make new articles, and that we are bound to believe as she believes, though the same is not grounded in scripture. But if men diligently mark: S..Augustine, perceiving the great harm growing through the doctrine of wicked Manichees, took it upon himself to confute them and their sect. The errors of the Manichees were noisome and delusive..For he had not only feigned a new gospel of his own / and named himself Christ's Apostle / but also maintained the heresy (which the Anabaptists recently held) that the Son of God did not take the nature of man from the blessed Virgin / and denied rulers the right to bear office / denied marriage / denied certain kinds of meat to be of God / or granted to Christian men / Taught also that some men's souls die with their bodies / despised the exterior word of God and its administration / and sought other visions without it / And many other fond and wicked opinions he had, unknown to the holy church and flock of Christ.\n\nAgainst Epistle of Manicheans, which they call the Fundamentals..Augustine wrote a special book against a certain Epistle of the Manichees, called Epistola fundamenti. In the fifth chapter, after showing the reasons that kept him within the unity of the Catholic Church, he showed the cause that moved him to give credence to Christ's gospel rather than Manichean teachings. Among other things, he said, \"You know that I have determined not to give hasty credence to anything you say from your own heads. I ask, then, who is Manicheus? You answer, 'An apostle of Christ.' I do not believe it. Now what can you say or do? You promised to impart knowledge of the truth, and now you compel me to believe the thing I do not know. I, however, would not believe the gospel except that the authority of the Catholic Church moved me.\".Peradventure you will read me the gospel and thereby you will attempt to affirm the parson's doctrine of Manicheus. If I were to find any man who as yet does not believe the gospel, what should you do to him who says to you, \"I do not believe\"? As for me, I would not believe the gospel unless the authority of the Catholic church moved me. Since I was obedient to them when they said, \"Believe the gospel,\" why may I not obey them when they say to me, \"Do not believe Manicheus?\" Furthermore, the doctrine of St. Augustine. By the circumstances now of St. Augustine's words, it is evident: first, that he would believe no such doctrine as men brought up from their own heads. Secondly, that he would believe no uncertain doctrine or one he knew to be false. Thirdly, that the occasion which moved him to believe the gospel was the whole consent and authority of the Catholic or universal church..Now, according to him, they did not teach any other doctrine besides the gospel. He does not say that he believed any other learning, except for this. In contradicting Manicheus' error, he brings no other doctrine but scripture, as is clear in the same fifth chapter of his book.\n\nWhat use have you now with St. Augustine's words, either to prove praying to saints or that a particular church may make any necessary article to be believed through her authority? Standish quotes St. Augustine's words, except it is grounded in scripture? You meant something when you quoted his words in that way. It is not in vain that you have perverted his saying and read it otherwise than it stands in his book. For these are his words: \"I would not believe the gospel unless the authority of the Catholic church moved me.\"\n\nWhich word, similar to what you leave out in your reading, is Franciscus Maronis..Follow the mind of Franciscus Maronis, who coming after, gathered from these his said words that the authority of the church is greater than the authority of holy scripture. Saint Augustine meant nothing less, but teaches us that whoever brings up any opinion or sets forth any doctrine, we shall receive none but that which agrees with the manifest doctrine of the universal church of Christ. That is, we shall hold to that doctrine which was taught by the Prophets, by the Apostles, and by such others as were true followers of them in Christ's holy congregation and church.\n\nIs it not still the foundation and pillar of truth? and so forth.\nCouerdale.\n\nThe universal congregation and multitude that believe in Christ is still the house of God (1 Timothy 3:15)..The church of the living God, the pillar and establishment of truth. For in it dwells God with His mercy, grace, truth, forgiveness, and so forth. Neither did the apostles, contrary to Christ's former institution, baptize differently when they set up His name (which was then so despised at the time), if you remember the prerogative of holy baptism and the presence of the blessed Trinity therein.\n\nPaul, vessel of election, over five hundred years and more past, desired the Romans (Romans 15, Colossians 4:3-4, Thessalonians 5:25).\n\nCoverdale.\n\nI had not turned over two pages of your treatise until I read these your words where you say, \"How can it be in scripture, you impudent heretic, the prayer to saints?\"\n\nLord Jesus, what do you mean? Will you prove that thing by scripture? Standish will prove by scripture the thing that cannot be proven therein..Which, as you yourself confess, cannot be in scripture? Do you grant that the holy scripture is the very word of God? Will you then use God's holy word to prove that which cannot be in it? Are you not contradicting the word of God? Do you not yourself elsewhere declare that it is an abominable vice to slander it? To what extent have you corrupted the revered doctrine of your unholy mother, the malicious church? Which teaches that we must now pray to S. Paul and other saints because he, being here in this body, required other men to pray for him and for all saints. Should we fulfill his request now, as well as when he was living on earth, we should desire God to be good to his holy saints who are out of this life. And then save our lady, help. S. Paul, have mercy. S. Anthony.\n\nYou mock God's holy word and are a shameful slanderer of it. Vain words require no answer but reproof..Therefore, as unworthy to be answered to every vain sentence of your unstable doctrine, I leave your long disputation in this matter. I desire all Christian readers to take note well of what scriptures you bring forth and compare the same to the open text, and then try which of our two doctrines is most agreeable to God's holy word.\n\nThe doctrine of the Prophets, of Christ our Savior, of his holy Apostles, and of those who have and do follow them in the Catholic or universal church and congregation of God, is his holy word and scripture. This (as Holy Scripture says in 2 Timothy 3:16) is able to instruct us unto salvation, which is through the faith in Christ Jesus. If your article, therefore, of praying to saints who are out of this life, were a thing belonging to salvation, there is no doubt that the same holy scripture of God would have taught it..The ancient and stable doctrine of Christ's Catholic or universal church is this: Christ Jesus took upon Him our flesh and blood (without sin) and delivered us from eternal death and hell. Christ is our high priest. Hebrews 7: So is He still our merciful and faithful high priest in things concerning God, to make intercession for our sins and able to save those who are tempted. He is the seat of grace. Hebrews 5: He is the seat of grace, Hebrews 7: Heb. ix. To whom if we resort, we may receive mercy and find grace to help in time of need. He is able also to save those who come to God by Him and lives ever to make intercession for us. You and He appears now for us before the face of God.\n\nThis doctrine is confirmed by those same texts of scripture that you bring in: John 2:18, 2 John 14, 2 Timothy 2:19. And yet, without open scriptures, are you not ashamed to resist it?\n\nMatthew 7:21, Luke 10:25, Psalm 49, Hosea 29..We are commanded throughout all holy scripture (both old and new Testament) to pray unto Almighty God, to call upon him, to make our petitions to him, and to ask of him whatever we lack.\nPsalm xc and cxliij, Matthew vii, John xvj, Isaiah xxx.\nWe have his true and faithful promises that if we do so, we shall be heard, we shall have our request, we shall find that we ask, we shall be delivered, and so on.\nWe have innumerable examples that all those faithful people whom the scripture mentions did make their petitions and prayer to none other but unto God while they were in this life.\nActs x and xii.\nLet Cornelius (whom we spoke of before) and the practice of the primitive church be a reminder..Shall we now refuse God's holy commandments / think scorn of his loving promises / despise the examples of his catholic and universal church / and defy God's holy ordinance (as you do) and run riot with your doctrine? Away from us, ye wicked / the commandments of our God we will keep / not yours. Psalm cxviij.\n\nStandish.\nWhich took our sins upon him (penance for sins) Jn. 2:2 et seq.\nCouerdale.\nYou taught before (twisting many scriptures for your purpose) that every man must satisfy for the punishment belonging to sin / but now you grant / that Christ took the pain for it. As much hold is there at your doctrine / as in an Elysian tale.\nStandish.\nBut we have more means concerning intercession et cetera.\nCouerdale.\nThe scripture is manifest / that each one of us in this life is bound to pray for another / and daily occasions have we of such petitions and exhortations as pertain to our estate..As for addressing saints who are out of this life, you have my answer already. Barnes.\n\nNotwithstanding whether they pray for us or not, I refer to God. Standish.\n\nA good Christian would have gone no further than the congregation of Christ's church, that is, in this region, the king's majesty with his learned council. Couerdale.\n\nJust as your impious handling of the holy scriptures and your heretical doctrine against them, Standish, exclude yourself. You declare that you are not of Christ's church (unless you repent and turn), so do not marvel therefore, that when I see you follow your unholy mother rather than Christ's dear spouse, I call you now and then her own white son.\n\nIn this region of England, you say, the congregation of Christ's church is the king's majesty with his learned council..But is this a sufficient definition? What comfort is it now for many of the King's subjects (both learned and unlearned) to hear that they are not of Christ's congregation? Is it a great consolation for the foot to be none of the body?\n\nYou reputed D. Barnes no good Christian man because he would not define whether saints pray for us or no, but referred that unto God and not to the King's majesty and his learned council. What will you make of the King's grace? A prince who would rather have secret things referred to him than to God, the only knower of all secrets? Or do you esteem the King's learned council to be such men as will give judgment in things that are not evident? Or think you them ignorant of the scripture, Proverbs xxv:3, which forbids men to search out or meddle with secret things that God has not commanded?\n\nBarnes.\n\nAnd if saints pray for you, I trust within this half hour, to pray for you. M..\"sheriff and for every Christian man living in the faith of Christ and dying in the same, I will surely pray for you.\n\nStandish. O damable presumption and so forth.\n\nCouerdale. Because this man trusted through the only mercy of God in Christ to pass from this death to life, you note damable presumption, arrogant presumption, and presumptuous arrogance in him. And because you seem to have scripture to prove this, D. Barnes would temerously appoint and determine the time himself, as a ram's horn, and as near to the purpose as Paul's staff and Mount Falcon. Acts. j\".At the time of Jesus' ascension, when the apostles had gathered, they asked him, \"Lord, will you at this time restore the kingdom of Israel?\" He replied, \"It is not for you to know the times or seasons that the Father has set by his own authority.\" He gave a similar answer to another question in Matthew 24:36, saying, \"But about that day or hour no one knows, not even the angels in heaven, but only the Father.\"\n\nWhat proves this that one who, according to Christ's promises, trusts to pass from this death to life temerously appoints and determines the same time, day, or season which our Savior spoke of there? Or that he is either presumptuous or arrogant, as the example of holy scripture shows, that after the destruction of his body he has an everlasting dwelling in heaven?.You have alleged the scripture well to its purpose? You would have men believe, as it appears from your doctrine, that when they depart hence, they shall go from the hall into the kitchen or else into the whole kiln of your purgatory.\n\nStandish.\nLook what case he is in, that thus ended his life, and so on.\nCouerdale.\nTo prove here that saints pray for us in heaven, you make a long dispute, and with the scriptures you do as you were wont. They have love yet (you say), and therefore they pray for us and are our advocates. I answer: The same places of scripture that you bring in yourself are most against you, for they declare manifestly that it is the office of Christ to make intercession for us - Hebrews 7:25, I John 2:1. And that he is (with the Father) our advocate, who obtains grace for our sins. The saints then, who are in heaven, knowing the eternal will of God, love us not so that they desire to be, nor can they be, against it - 2 Macabees..The dream of Judas Maccabeus: It is a sign that your doctrine has a weak foundation when you attempt to prove it by a dream, from such a book as does not serve for the confirmation of the doctrine of Christ's church. In the Prologue of the Book of Ezechiel the Prophet Ezekiel. Though it is read among the stories of other books, the church did not receive it among the Canonical scriptures in the time of Jerome. Furthermore, you cannot prove that book to be authoritative by any saying of Christ. Luke 24:44 states that throughout the New Testament, he mentions none but the law, the Prophets, and the Psalms, and commands not to search any other scriptures but those that bear record and testimony of him. The fifteenth chapter of Jeremiah, as well as the seventh, tenth, and twenty-fourth chapters, prove (as does also the seventh, tenth, and twenty-fourth) that God cannot be treated with contempt where his word is trampled underfoot, and that men will necessarily spurn against it..And truly in all the scripture, could you not have brought in a more manifest place to contradict your own doctrine, if compared to the twenty-fourth of Ezekiel? The seventeenth of Luke proves nothing for your purpose, in that Abraham prayed not to God when he was desired. But, just as it proves that there is no redemption in hell, nor time of acceptable repentance and forgiveness after this life, so it evidently proves that we ought to hold ourselves to the only word and scripture of God, and not to look for other doctrines, visions, dreams, or revelations.\n\nGenesis iv The place Apocalypse v proves that the voice of Abel's blood and of such as are slain for the word of God cries vengeance from the earth (and under the altar, as St. John says in his vision), and that all such as are malicious persecutors thereof are guilty of the righteous blood that is shed upon the earth.\n\nActs v St. Peter's shadow proves your doctrine weakly, Acts xix..Except you can make us believe that there are shadows in heaven. Nor does [S. Paul's napkin] unless you can prove that he has not yet left wiping his nose. But where do you learn to disbelieve the word of God? Find in the scripture where Peter's shadow or Paul's napkin healed the sick? Does the text say so? Because the people brought their sick to Peter's shadow (Acts 5:15), did he therefore heal them? Peter himself confesses (Acts 3:1-10) that it was not his own power which made the lame man walk. Luke also reports (Acts 19:11-12) that God worked no small miracles by the hands of Paul. And as Christ our savior himself testifies (Matthew 9:20-22), it was not his vestment but the woman's faith which made her whole (though she touched it). Mark also reports (Mark 16:20) that the Lord worked with the apostles and confirmed the word with signs following.\n\nMoreover, where Paul desired to be lowly and to be present with Christ (Philippians 1:21)..What proves that praying to saints? He said in the same place that it was more necessary for them to have him yet living among them, which thing was not so, if this your article were not so necessary as you make it. But Paul's words shall be true still, for great need have we of many such as he was, if it were for nothing else but to preach with his mouth (as he has done in his Epistles against your and all other such false doctrines.\n\nStandish.\n\nIs the prince of them not comforted? Psalm cxxxvi.\n\nCouerdale.\n\nLike as that scripture makes no mention of any such article as you imagine, the Psalm cxxxvi sets forth the wonderful care and provision that God makes for us, and teaches us that God's secret counsels and thoughts are high for our capacity.\n\nStandish.\n\nHinc Iero. against the vigilant and others.\n\nCouerdale.\n\nC. de Isaac.S..Ambrose says that Christ is our mouth by which we speak to the Father. Our eye by which we see the Father. Our right hand by which we offer to the Father. Without whose intercession, neither we nor all saints have anything with God.\n\nStandish. If you say that saints do not hear us, et cetera.\n\nCouerdale. Three Reigns six shillings eight pence, Paragraph five, Luke five, verses twenty-six to fifty-one, Matthew eleven, fifteen, twenty-five, Mark two, twenty-eight, Matthew six. What knowledge the saints have, it is truly above my capacity. But well I know that the scripture of the Old Testament ascribes knowledge of hearts only to God. The Gospels also bear witness to this, and so does the first of the Acts. Now it is manifest likewise that the prayer which comes from the heart is most acceptable, and our Savior bids us pray to our Father in secret..Whereas you bring in the example of Abraham and the work of God shown to him in this life for your present purpose, it proves that you are an un reverent handler of God's word. For the text is plain that God did there show to Abraham (being yet in this life) the destruction of the Sodomites, not because of his only accusative goodness and mercy, but because Abraham was under his covenant and did faithfully keep his promises, and because he knew that Abraham would command his children and household to keep the way of the Lord. To affirm your purpose then by this place is just as much as to go about proving that saints in heaven have children yet and households to teach in the way of the Lord.\n\nStandish.\nWhereas the least of them (qui minor est).\nCoventry.\n\nLike as of a comparative degree you make a superlative, Luke..Vij and wrest the words to Abraham that our Savior spoke of John the Baptist, in the same manner as the saints now are, apply those words. St. John iii: John speaks of the estate that God's elect shall have at the second appearing of Christ, even when they shall be like Him (Cor. xv). When their bodies shall rise unconsciouscorruptible as His is risen. Philip. iii: And when He shall change their vile bodies, that they may be fashioned like His glorious body.\n\nAgain, you said before that there were no saints in heaven before Christ's ascension. And now to prove that the least of the saints in heaven is more entirely beloved of God than Abraham was in this life, you allege the words that were spoken long before the death of Christ. Qui minus est in regno [et cet.]. Remember well, what a clerically part you play with that text..As for the communion of saints: it is the declaration of the holy catholic or universal church of Christ that they are a company or fellowship of all who are sanctified in Christ's blood and are partakers of his merits and members one of another. But it is not a proof that saints in heaven pray for us, as St. Paul's doctrine in Corinthians 12 makes clear.\n\nIf you wish to prove your purpose by the angels' offices, then you must prove that saints are ministering spirits sent for their sakes who will be heirs of salvation. Hebrews 1. But that will be hard for you to do. The twentieth chapter of Luke does not help your matter in any way, for, though you may chop up the text at your pleasure with the shortest extracts, these are our Savior's words: \"For he will give his angels charge over you, to keep you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone.\" (Luke 4:10-11).The children of this world marry and get married, but those who will be counted worthy of the world to come and the resurrection from the dead shall neither marry nor be married, for they can die no more, for they are like angels, and so does our Savior's answer to the Sadducees, which confutes their heresy, prove. In heaven, the children of God are like angels in life, immortality, and in being free from the necessity of marriage, like angels. However, it does not prove that they are like angels in all things, for if they had no bodies to be raised up at the general resurrection.\n\nBut also, their merits profit us, as we read in Genesis 25: \"To your seed I will give all this land,\" because Abraham was obedient to my voice. (Genesis 25).Upon this, are you not ashamed to say that the cause is only through the merits of his father Abraham? The text does not say so, but rather, \"To you and your seed I will give all this land, and perform the oath which I swore to your father Abraham, and to your seed after you\" (Genesis 17:7, Paul's words in Galatians 3). This scripture, therefore, proves (according to Galatians 3: Paul's words), that those who have faith are blessed with Abraham's faith. It manifestly declares that this same blessing comes from God's promises through the seed of Abraham and Isaac - that is, through Christ.\n\nBut why bring in this or any other place of the Old Testament to prove that the merits of saints in heaven profit us, seeing that you yourself say there were none in heaven before Christ's ascension? And since those virtues of Abraham and David were things practiced here and not in heaven? God is my record. I wonder greatly what you mean by thus trifling with His word.\n\nRegarding merits, I have answered you all ready, but.S Paul answers you better (Rom. 8:32) and says that God, giving us his dear son, has given us all things with him, and that in him dwells all fullness, so that we are complete in him. I am also confident, Col. 2:2, that no true servant of God will be otherwise minded than was holy John Baptist, who said that from Christ's fullness all we receive grace, John 1:16 and that grace and truth come by Jesus Christ. If the merits you speak of are any part of grace and truth, then you must necessarily grant that we receive them only from him. But surely you have some ungracious and false matter in hand.\n\nStandish:\nHe speaks nothing of our works after justification, but only of works before faith, which in fact are not meritorious, and so on.\n\nCoverdale:\nBefore (to prove by Cornelius' works that our justification deserves only by the death of Christ), there is a diversity in Standish's doctrine..You say that his good works before he was justified deserved that he be called into the congregation of our savior, and so through God's mercy, his works deserved much from Almighty God. These are your own words. And now, contrary to the same, you grant that works before faith are not meritorious. Thus, by your own words, you condemn your own doctrine.\n\nBut every good work done in true faith after God's commandment shall be rewarded, and it has His promise annexed to it (as it is written, \"If I am merciful to my neighbor,\" Matthew 19:19, Galatians 3:14). Will that reward be given for my works' sake, or rather because of His own promise and blessing in Jesus Christ? Is not all our sufficiency in God? 2 Corinthians 3:5 Philippians 2:13\n\nCan we think a good thought of ourselves? Is it not God who works in us both the will and the deed? When God rewards any good work, Augustine says:.He does not crown his own gifts in us? Be silent and know yourself to be in God's danger and in his debt. Romans 3: Ephesians 2: Why boast you of your merits against the doctrine of God's word? Why do you not grant, as you allege yourself, that when you have done all things commanded you, Luke 17: you are an unprofitable servant? And with Romans 8:\nthat the pains taken in this life are not worthy of the glory to come? Do you not also say these words yourselves: We must think and surely believe that all comes from Christ's liberality, who freely called us and loved us before we loved him? What practice of any worldly prince can prove this truth false? Your own words and sentences destroy your doctrine of merits. Follow St. Augustine's counsel: De predestination, and boast not of men's merits, but let the grace of God which reigns through Jesus Christ have all the preeminence..And if you have any works following the free and liberal vocation of God, grant that they are His reward and your duty. Barnes.\n\nWell, have you anything more to say? He called then. M. Shireffe, and said, Have you any articles against me for which I am condemned? And the sheriff answered, No. Then he said, Is there here any man who knows why I die, or who by my preaching has taken error? Let them now speak and I will make them answer. And no man answered. Then he said, I am condemned by the law to die, and as I understand by an act of Parliament, but why I cannot tell, but likely for heresy, for we are like to be burned.\n\nArticles against you, what articles did you recant at the spittle? etc.\n\nCouerdale.\n\nIt is a very spittle-like fashion to ask questions of the dead..And I suppose very truly, except he was a conjurer, a juggler, or a worker with sprites, that there is none who uses it. Touching articles at the spittle, I am certain, D. Barnes did not affirm there that faith does not justify or that Christ's death was not the sufficient satisfaction for our sins. Now whereasm he was enjoined to affirm, that though Christ be our only mediator, savior, justifier, and only satisfaction unto God for the sins of them that believe in him; yet if we lose this grace through sin, then must we rise again by true penance, et cetera. If for this article (I say) you will gather that he should recant, then do you interpret his words contrary to his own declaration that he made of them in the same sermon. In so much that the Sunday after, at Paul's cross (as I understand), D. Wilson could lay no greater thing to his charge than that he had expounded penance after his wonted manner by the office of the law and the gospels..Now, as you have compared this his confession to that of the devil, so by this and such other your taunts, you would make the world believe that he recanted all truth at the spittle field and that he had lived an ungodly and carnal liberty, the contrary of which is evident not only by this present protestation but also by his writing and preaching before. Namely, that to the true belief and consent of the heart are necessarily required good Christian fruits in every man and woman's conversation according to the same. Therefore, this his confession, as long as he maintained no damning error contrary to it (which in all your babbling book you have not proven, nor shall be able to do), was sufficient evidence at his latter end that he died a true Christian man. Neither can you justly condemn him (John iii.4), who makes no worse confession on his deathbed. Again. S.Iohn says every spirit which confesses that Jesus Christ has come in the flesh is from God. Therefore, you are to be cautious in judgment to affirm that he was justly condemned for heresy, seeing that he neither held nor maintained any doctrine nor evil conversation, anything from which you can truly deduce that he ever denied the true faith of God or any one of the benefits or offices of Jesus Christ.\n\nRegarding the articles laid against him in Cambridge over twelve years ago, it seems, in repeating them, you appear to pretend outward forgiveness and yet keep hatred for many years. So it seems you favor those who accused him of the same articles, in some of which he maintained the prerogative of princes against the tyranny and usurped power, which you well know of whom. I say no more, but if you are at that point and may so freely write what you will, I commit my part of the play to God..Whoever will defend the king in his right, I am certain that though you may be angry now, he is not yet asleep. Whereas you say that at D. Barnes' death there were three types of men, and that the first sort, which (according to your report), were most contrary to him, would not give him an answer at his earnest request - You clearly state that either they had nothing to say against him or showed little charity, seeing that (according to St. Paul's words which you cite) they did not find themselves distressed to see the weak offended. Neither does it prove that they clung steadfastly to the pillar of truth, loved God's law, had true quietness in their conscience, or were endowed with fervent charity if they did not follow the same law of love in times of need..How do those places of scripture that you bring in allow their acts? Let all different readers judge how the 84th Psalm, the third to Timothy, or the eight to the Romans agrees with their purpose.\n\nIn describing the second sort of people that we are dealing with, you also fail in reporting that they are always and will be as apt to receive evil preaching as good. Secondly, they are content in these matters to go where they are led. Thirdly, they are content to believe what they are taught. Fourthly, they do not know when they are in the right way or when they are astray. Matthew 18:6 Now says our Savior (in the same text which you yourself allege) that they believe in him. Then, just as they listen to his voice, I John 1:8, Romans 6:17, Jude 5, I John 4:1..x and they follow not the voice of strangers, but are led by his holy spirit, and prove all doctrines, whether they be of God, and keep that which is good. For they know Christ's voice, and not the voice of strangers.\nMoreover, if that third sort of people did not favor worse opinions, and were no fuller of fleshly and carnal sensuality than this present protestation of D. Barnes, that text (dilexerunt magis tenebras, Iohn. iii et cet.) may rather be verified by you and your sort than theirs.\nBarnes.\nBut those who have been the occasion of it, I pray God forgive them, as I would be forgiven myself. And D. Stephin, Bishop of Winchester, who now is, if he has sought or wrought my death either by word or deed, I pray God forgive him as heartily, freely, charitably, and without feigning, as ever Christ forgave those who put him to death.\nStandish.\nSee now whether this be feigned charity or not, et cetera.\nCoverdale..It is no point of feigned charity a man to forgive those who offend against him, Matthew 21:24 and to pray for those who persecute him, as it is manifest in our Savior's doctrine and example also at his death.\n\nYou take upon you here the office of a judge before you are called there to, you even gods in judging men's hearts, take you upon you. As one says, he goes about to overthrow and cast down a man who disagrees with him in his doctrine. Regarding any contentious matter between my lord of Winchester and D. Barnes, though you and I both (as I suppose) are ignorant of what direction the King's highness took therein, yet seeing one was reconciled to the other openly at the Spittle, you should not take the matter so lightly.\n\nBut a pitiful thanks will you be still. What reason has he to be avenged who first asks a man for forgiveness and then prays to God to forgive him (as Christ forgave his death) if he is guilty? Againe, W. B..Of Winchester, a bishop considers himself either sedulously or disdainfully named, or without reverence, when called a bishop? I dare say, he will not. Why do you, Philippe, play the flatterer's part, as if the name of a bishop were not a reverent name? Barnes.\n\nAnd if any of the council or others have sought or worked it through malice or ignorance, I pray God forgive their ignorance and enlighten their eyes, that they may see and ask mercy for it. Standish.\n\nO what ignorance? et cetera.\nCouerdale.\n\nThis prayer is neither malicious against God's word nor prejudicial to any man. And if D. Barnes were allowed to live so long, those who suffered him to do so are to blame for their doing so. And you, who have played the coward all this while and not helped him to his death, make yourself guilty of the same fault. Barnes..I beseech you all to pray for the king's grace, as I have done ever since I have been in prison and do now, that God may give him prosperity, and that he may rule among you, and after him may Prince Edward rule, that he may finish those things that his father has begun. I have been reported a sedition preacher to the king's majesty, but here I say to you, that you all are bound by God's commandment to obey your prince with all humility and with all your heart, not only for fear of the sword, but also for conscience' sake before God.\n\nStandish.\n\nThou hast been truly reported a sedition preacher, et cetera.\n\nCouerdale..Will you then wink at sedition so long and not be an accuser of it, since, by your own confession, you have heard him preach this often? You, who know that his book has been printed for so long? But how untruly you believe him, it will be evident to the whole world that reads his book. You allege that he should say in his book (printed ten years ago) that if the king would take the New Testament from his subjects by tyranny, they should not suffer him. Now it is manifest that, as he says here in this part of his testimony, so he also says in his book and brings in the same 13th chapter to the Romans. He adds furthermore these words: \"In no way, be it right or wrong, mayest thou make any resistance with sword or hand.\" Itee. If the king forbids the New Testament, et cete. men shall first make faithful prayers to God and humble supplications to the king. D. Barnes' words in the 55th leaf of his book..that his grace would release that commandment. If he will not do it, they shall keep their testament with all other ordinances of Christ and let the king exercise his tyranny (if they cannot fly) and in no way under pain of damnation shall they resist him by violence, but suffer patiently. Nor shall they go about to depose their prince, as the bishops were wont, In the 51st leaf. But if the king will do it by violence, they must suffer it, but not obey to it by agreement. Item, it is clear that we may not resist this temporal power (in no way) by violence, In the 56th leaf. But if any thing is commanded us that is against the word of God whereby our faith is hurt, that should we not do in any way, but rather suffer persecution and also death..These words mean as much as if the king commands anything against my will not to suffer him? What do you mean, so untruly, to report on the deed? But no wonder, when you have no shame to deny so many texts of God's word.\n\nRegarding men's laws, it is manifest that those not grounded in God's word do not bind a man's conscience to deadly sin. For if they are not grounded in God's word and agreeable to their faith, then they are sinful and void. Who is bound now to obey sin? But a man may smell you a far off whose successors you are. You will not hesitate to call it a lawful act for a prince to condemn God's word and forbid that which is instituted and ordained by God. If our prince were to take such a thing in hand (God forbid), he would lack no instigation from your malignant church. I cannot yet infer the contrary, but that you are about such a tragedy..Now go to / set your watchmen to keep the sepulchre / suffer not Christ to rise up in any way / let not the soldiers lack money (the church is rich enough) / cast your great heads together / and let Caiphas give you his most secret counsel / For when you have done your best / and lied all that ever you can / yet shall God make your policy serve for the glory of his truth / Amen. Barnes.\n\nWe and I further say / if the king should command you anything against God's law / if it be in your power to resist him / yet may you not do it.\n\nStandish.\n\nSee here the steadfastness, et cetera.\n\nCouerdale.\n\nThis man neither wrote nor said / that we must obey an earthly prince / more than Almighty God / and yet are you not ashamed to report it of him. He says / that though the King command us anything against God's law / yet may we not resist him / Which you call an abominable heresy..Thus declare you yourself manifestly to be of the number of those who teach that it is lawful for a man to resist his prince. This, whether it be not both heresy and treason, let those who have authority judge.\n\nAmos 7: Because Amos the prophet preached against idolatry at Bethel, that false priest Amazias (whom you speak of) told the king that he was a seditionist and so found means to get him out of the court. Yet Amazias played a more honest part with Amos than you do, for he laid rebellion to his charge that was alive, and your accusation is against the deed. Again, Amazias (being yet a false priest) does not say that it is lawful for a man to resist his prince, and you call it abominable heresy to teach the contrary..Though Peter and John teach us to obey and listen to God more than men, do they therefore teach us to resist our prince? Where do we find such an example in them? Peter struck Malchus' ear in deed, but he had little thanks for his labor. Does he not teach us to endure suffering, to bear wrong, and to take it patiently? Does he not say in 2 Peter 1 that we are called to this? Does he not set Christ before us as an example of suffering?\n\nBecause our Savior wills us not to fear those who kill the body, Matthew 10 - must we therefore resist them? When a prince persecutes us for the sake of God's words in one city, must we resist him and not rather flee to another? Matthew 5 Does he call those blessed who resist and not rather those who suffer for persecution's sake? Luke 24.\n\nAs for that saying (qui timet hominem et cetera), I cannot find it in Proverbs 19, but I find it written, Prov-erbs..\"xix. A false witness shall not go unpunished, and he who speaks lies shall not escape. You call it an abominable heresy to teach that we ought not to resist our prince, no matter what unlawful thing he commands. To prove your purpose, you point us to the fifth chapter of Isaiah, where there are no such words as you speak of. But I find these words in Isaiah: Isaiah 20: \"Woe to those who call evil good,\" and so on.\n\nRegarding the example of the seven brothers and their mother, it condemns you entirely, for they say, \"They say not, we are ready to resist. We are ready rather to suffer than to offend the laws of God,\" and so on. And they did just that, without making resistance, though the king's commandment was unlawful. What other thing did they do? D\".Barnes spoke in his previous words, but, as he had said in his book before, if the king commanded us anything unlawful, we must endure it, even if we do not agree? What danger are you in then for teaching the contrary? I will not define. I pray God, according to his good pleasure, have mercy upon you, Barnes.\n\nThen he spoke to the sheriff and said, \"Mister sheriff, I require you, on God's behalf, to have me commended to the king's grace and to show him that I request these petitions: first, that wherever the king has now received into his hands all the goods and substance of the abbeys. Then the sheriff asked him to stop there. He answered, \"Mister sheriff, I warrant you that I will speak no harm. I know it is well done that all such superstition be taken away. The king's grace has well done in taking it away.\".But seeing his grace is made a hole king and obeyed in his realm as a king (which neither his father nor grandfather nor his ancestors who ruled before him ever had), and though it is through us and such other wretches as we are, who have dedicated our entire studies and given ourselves to the furtherance of the same, this is now our reward. Well, it makes no difference. Now he reigns, I pray God long may he reign among you. May it please his grace to bestow the said goods or some of them on the comfort of his poor subjects, who truly have great need of them.\n\nThe second thing I desire of his grace is that he will see that marriage be held in greater reverence than it is, and that men do not cast off their wives for every light cause invented, and live in adultery and fornication, and that those not married should not abominably live in whoredom, following the filthy lusts of the flesh..The third, the abominable swearers may be punished and strictly looked upon. For surely God's vengeance will come upon them for their mischievous oaths. M. Pope, who was present, urged him to be commended to do so. M. Edgar also urged him, for the dear blood of Jesus Christ, to leave that abominable swearing that he used. For surely, except he forsakes it, he will come to some mischievous end. The fourth, may his grace set forth Christ's true religion. And seeing he has begun, he should go forward and make an end, for many things have been done but yet much more is to do. And it would please his grace to look on God's word himself. For it has been obscured with many traditions invented in our own brains. Now (said he), how many petitions have I spoken of?\n\nThe people replied: four. Well (said he), these four are sufficient. I urge you, that the king's grace may be certified of them..And I most humbly request that he look earnestly upon them. Standish.\nIt was high time to look, et cetera.\nCouerdale.\nDaniel, I trust, was not an arrogant wretch, though he urged his prince to make provisions for the poor. Jeremiah 49. No more was Holy. S. Paul, who taught Timothy to exchange the riches of this world for the same lesson. All those who were true messengers of God labored to have adultery, fornication, whoredom, and abominable swearing expelled from among Christian men, as the whole scripture testifies. Neither did D. Barnes require anything other in these his words. His words are plain enough, yet (as is your manner in your treatise), you imagine an intent and mind clean contrary to the same..You grant that he spoke earnestly for the poor and the common people, and yet you call him an arrogant wretch, reporting that he desired a great stroke in every matter of weight. D. Barnes did not say that he and his fellows reformed those things that were amiss (for he knew that to be God's office and the king's), but you suspect him untruly because of this. But he says that through the preaching of God's word in the ministry of him and such other, the king's grace is now more obeyed than ever before. And I pray, is it not so? Or was it not God's holy word that brought the king back? May he thank any papist-call doctrine therefore? No, truly.\n\nRegarding M. Edgar, if D. Barnes had not had a good opinion of him, there is no doubt he would not have sent him that commendation with such an honest request..But because he took him, as he might right well trust, for a gentle man who would suffer a Christian exhortation, as those who belong to Christ are wont to do, therefore he was bolder with him. As for that swearing, I think truly it comes rather from custom (which yet might well be left) than from any set purpose. Nor was D. Barnes acting against the process required in Matthew 18, though he had not spoken with him before, seeing he could not now come to him.\n\nBarnes.\n\nAnd let your grace take heed that he is not deceived by false preachers and teachers and evil counselors. For Christ says that such false prophets will come in sheep's clothing.\n\nStandish.\n\nO how great thanks are you worthy of, et cetera.\n\nCouerdale.\n\nYou should have proven these words to smell of nothing but heresy and treason (as you say in your preface), because they have the sweet odor of the gospel, Matthew 7:15-16..Where our Savior bids us beware of false prophets and the leaven of the Pharisees, and tells us that many such will arise, and deceive many, even through sweet preachings and flattering words, says the Apostle (Matthew 15:12, Mark 12:38, Luke 20:46). This man did not call the king's most honorable council evil, yet, even like a pitiful fool, you suspect him. If a friend of the king should say to him, \"I beseech your grace, take good heed whom you receive into your precious chamber,\" does he therefore call his chamberlains evil? Or does he therefore prefer his own wit above the discreet wisdom of the king's noble counsel? (2 Peter 2:1-3).Peter believed it was his duty, as long as he was in this body, to remind men of their duty to Christ, even if they were of ripe knowledge and established in the truth. And yet you call it obstinate pride, treason, blindness, and rash foolishness to do so. Such is your judgment. Even when the party humbly desired his prince to hear him speak.\n\nBarnes requested that all men forgive him, and if he had ever spoken any evil at any time, unintentionally offending anyone or giving occasion for evil, that they would forgive it and amend the evil they took from him.\n\nStandish marks how he continues in one manner.\n\nCouerdale.\n\nSteadfastness in the way of God's truth is to be commended..And it is evident that he is of the same doctrine, who teaches no evil, reconciles himself to all men, is sorry if he has offended any man (or given any evil occasion), and gives other men at their death an example of true repentance. Barnes.\n\nAnd they would bear him witness, that he detested and abhorred all evil and erroneous opinions and doctrines against the word of God, and that he died in the faith of Jesus Christ and the sacraments of the church, by whom he doubted not to be saved. Standish.\n\nI know that no good man. (et cetera omitted)\n\nIf he had not detested and abhorred all evil and erroneous opinions but had loved your strange doctrines (which are against God's word) and so died outside of Christ's faith, you would have been a record and witness to him rather than fail. Barnes..And with this, he desired them all to pray for him, and then he turned about and removed his clothes, making himself ready for the fire, and most patiently took his death, yielding his soul into the hands of the almighty God.\n\nStandish.\n\nBy this, it appears that the first writer of these words was very charitable.\n\nCouerdale.\n\nWhatever he was that first wrote these words, truly I cannot tell. I never read them or heard them before I saw them in your treatise. And though it may be suspected that this is not the truest copy, because it comes from your hands, Yet truly, a right charitable deed it was to write his words and to certify us of them, for otherwise (by your present practice), we might conjecture that you would have discarded his death, as of one whom you had overcome with your doctrine..Now, although you can stop the truth no farther, you would bear us in hand that it is the writer's judgment only which ascribes to him that he patiently took his death as though there were none else who heard him and saw him die but the writer alone.\n\nCouerdale.\n\nI will judge only of the outward behavior.\n\nCouerdale.\n\nJohn. \"Judge not according to the outward appearance\" (says our savior), \"but give a righteous judgment.\"\n\nYet you do not do as you say, for in many places of your treatise you judge the man's mind and intent contrary to his words.\n\nStandish.\n\nTaking occasion by his erroneous words, to judge he died an obstinate heretic.\n\nCouerdale.\n\nYou cannot deny, but that after the open confession of his faith and his humble requests unto the King's grace, he then reconciled himself to all men, and at the last when he had desired to pray for him, took his death patiently, and yielded up his soul into the hands of Almighty God..For all this you not only call his words erroneous, but also give sentence that he died an obstinate heretic.\nStandish.\nAnd as for the inward secrets, whether he was condemned or saved, whether he yielded up his soul into the hands of almighty God or no, I remit that to the secret counsel of the blessed Trinity.\nCourdale.\nIt is wonderful that you are so unstable in your words. Do you not take upon yourselves earlier to judge that he died an obstinate heretic? And now you cannot tell whether he was saved or condemned, whether he yielded up his soul into the hands of almighty God or no. But can an obstinate heretic yield up his soul when he is dead already? Can an obstinate heretic be saved? Behold now, to what worship you bring your doctrine at the last.\nStandish.\nTo whom be praise, honor, and glory forevermore. Amen.\nCourdale.\nAmen. Even to that same blessed Trinity (Father, Son, and Holy Ghost) be honor and glory now and forevermore. Amen..The Apostle instructs that a minister or preacher of God's word should be a laudable workman, handling the truth justly. Therefore, your unreverent handling, perversion, twisting, and misrepresentation of God's holy word in your treatise is not to be endured. Simple ignorance and frail weakness, inherent in human nature, may be tolerated. However, wilful spurning at God's holy word, froward and false belief thereof, must be rebuked and improved. Your zeal (despite your holy pretense) is to suppress God's truth to maintain a doctrine that the Catholic or universal church of Christ never received, and to defend the church in her wickedness. This is evident from your current practice..But God Almighty, who sows the seed of his holy word in hearts and daily increases it, shall maintain and defend it himself, even if no one else will. We, whom God does not wish to be idle, shall also do our best and carry stones to rebuild the wall you have broken down. This is so that Christ our Savior may have his own glory, our prince his honor, and our neighbor his duty.\n\nDo not falter in faith, dear reader, nor grow cold in love and charity, though the enemies of God's word gather and swarm. Be strong in the Lord and in the power of his might. Let it not discourage you that the said word is so little in the world's estimation, so greatly despised, so sore persecuted, so wickedly perverted, so unthankfully received, so shamefully denied, and so slothfully followed..Arms yourself therefore with the comforting examples of scripture, and regarding those holy persecutors who hunt down God's word from every corner, sharpening their swords and bending their bows against it: be assured, the God of our fathers Abraham, Isaac, and Jacob will deal with them as he has always dealt with tyrants in times past. You recount the stories of the Bible, how he turns some of their hearts from cruelty to meekness; yet with death, with fire, and with water, and with such other plagues, he destroys those who despise his warning. You break their bows in pieces and kill them with their own swords..As for Iamnes and Iambres, those wicked sorcerers and covetous chaplains who teach contrary to God's word and dissuade the great meek of the world from it, their own wresting and lying about it must necessarily confound their doctrine. For though there are many who resist the truth, yet when it is uttered and comes to light, their madness (as St. Paul says) will be manifest to all men. And just as Moses turned their rods into serpents in the king's presence, so likewise the same places of scripture that they allege for their wicked purpose will destroy their false doctrine in the face of the world. You, even as little honesty as papistry has gained by wresting of (Tu es Petrus et cet.), so small profit are they like to have for lying about other texts. Nor is it to be feared, but God will do for one part of His word as much as for another, when He says His time..Concerning those beasts that, for no commandment or promise of God, for no example, warning, or exhortation, are counseled but still blaspheme His holy word through their ungodly conversation, let not that deter you from the way of righteousness. Love not Christ the less, though Judas was a traitor. Set not the less by his wholesome doctrine, though dogs return to their vomit, and though swine wallow in their stinking mire again.\n\nI know (gentle reader) that to all true Christian hearts, it is a great temptation to see God's holy word either persecuted, belied, or ungratefully received..But first remember yourself well by the practice of all stories: When was it without persecution? When were there not one tyrant or other who exercised all his power, strength, wit, and counsell against it? When were the children of Israel without some bloody Edomites, Egyptians, Assyrians, Babylonians, or other?\n\nSecondly, when was not God's word belied, perverted, or evil spoken of by one false prophet or other? Were there not heretics and hypocritical chaplains in all ages who drew men from the truth and misreported the straight ways of the Lord?\n\nThirdly, when were there not some multitudes who pretended a love toward Christ's word but followed him for their own beliefs' sake? When was the seat of Christ's word sown but some part of it fell upon the stony ground where it withered, and among the thorns that choked it up?\n\nTherefore, seeing you are surrounded by so great a number of witnesses: Hebrews..Follow their example, as you see they followed Christ, and do not go beyond that. Regarding any doctrine, believe no one without God's word, as St. Jerome counsels in his letter to the Galatians, chapter 5. It is certain that you will often observe great faults in the conduct of God's elect, and you read of very few teachers since the Apostolic age who have not erred, often grossly, in various things. Therefore, whoever you hear teaching, preaching, or writing, or whose books you read, try them by God's word to see if they agree with it..When you know them (I say), and are certain and sure by Christ's doctrine that they are false, sedicious or abominable, then curse them, avoid them utterly, shun them in any way, and give yourself to the wholesome hearing and reading of scripture. But so, that you be sober and discrete in the knowledge and use thereof. And in confessing the true faith and belief of Christ, let your heart, mouth, and deed be in agreement, and that you consent to no opinion contrary to the same. That God may have the praise, and your neighbor be edified in all your conversation. Thus doing, you will not only stop the mouth of evil speakers, but also allure and provoke other men to bear fruit in faith and good works, and to help (with their unfained faith and godly living) that the tabernacle of God may be set up again. The grace of our Lord Jesus Christ be with us all. Amen.\nJames 3..If you have a bitter zeal and there are contents in your hearts, make no boast, neither be liars against the truth.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "I was recently searching among my books to find some argument for recreation of my spirits, weary from the long study of correcting and expanding my Dictionary of Latin and English. I came across certain pieces of paper I had written on eight years ago, containing the acts and sentences notable of the wise and gracious Emperor Alexander, known as Severus. This book was originally written in Greek by his secretary Eucolpius.\n\nI found...\n\nExcuse me for my folly, I will confess without arrogance, that when I considered that cunning continues when fortune sits, having also the terrible check of Matthew 18: \"those two words, serve us or not\" constantly ringing in my ear..My spirits were so stirred that it caused me to take more regard to my last reckoning, than to any riches or worldly promotion. And though I do neither dispute nor expound holy scripture, yet in such works as I have and intend to set forth, my poor talent shall be, God willing, bestowed in such a way that no man's conscience shall be offended. My book called The Governor, instructing men in such virtues as shall be expedient for them, which shall have authority in a well public. The Doctrine of Princes, which are but the counsels of wise Isocrates, inducing noblemen's wits with honest opinions. The Education of Children, which also I translated out of the wise Plutarch, making men and women, who will follow those rules, to be well worthy to be fathers and mothers. The little Pasquil, although he be merry and plain, teaching as well servants how to be faithful unto their masters..In my book titled \"Of the knowledge belonging to a wise man,\" I demonstrate the ability to discern flatterers with discretion. The role of a good counselor, with magnanimity or courage in times of adversity, can be found in this work. While reading the sermon of St. Cyprian, which I have translated, the devoted reader will find great comfort in pleas or calamities. The Banquet of Sapience, drawn from holy scripture, offers many wise sentences. The Castle of Health, an accurate representation of governance, will be a true model for those who read it sincerely, allowing them to shape their actions accordingly. In all these endeavors, one will not find any sentence contradicting God's commandments, true Catholic faith, or leading to vain deceits. Therefore, I trust that my account will be favorably accepted by God, despite the ingratitude of some who may report or mock me..The good woman replied, \"I have brought meat for the dead men.\" Peace said her husband, \"You increase my pain by speaking of meat. Bring me some drink, I beg of you.\" Hearing this, the good woman replied, \"Alas, my husband has made this habit natural for him through this vice, which will never leave him.\"\n\nThis fable requires no explanation: every man can understand what it means. Moreover, many ignorant of good letters universally condemn those who are studious, citing the common proverb, \"The greatest clerks are not the wisest men.\" The truth of their allegations and the foundation upon which they are built will become clear to wise men. First, the said proverb seems to have been devised by one who lacked learning..He preferred ignorance to cunning: such arrogance declared him a very fool and unwise, for knowledge is the chief means by which a man excels all other mortal creatures, and thereby is most like God. Learning is nothing but an accumulation of many men's sentences and actions to increase knowledge. And if some learned men neglect their temporal commodities, it is for one of these reasons: either because they have been so desirous of knowledge and in respect thereof have esteemed so little all other pleasures, that they thought the time they spent on it too little, holding themselves well contented with that which served for nature's necessities; or else like the hound that was sent to Alexander the Great by the king of Albania, who, when shown to him separately a great heart, a boar, and a bear, vouched not to look at them, but lay still wagging his tail: there was then brought forth a great lion, to whom he arose softly..and setting up his bristles, and showing his teeth, he fled to the lion, lightly strangling him. Afterwards, a powerful olive oil bottle was brought to the place, and the hound seeming to rejoice at the greatness of the beast, roused him, and after two or three questing (chasing), he leapt to the great elephant, and after a long fight overthrew him and killed him. I doubt not that some men there are living, in whom is such courage, that in things of little importance they may seem negligent, disdaining as it were to spend their wits or labors on the trifles of riches; which, being once called to authority joined with liberty, will\n\nAnd for the confutation of that pestilent opinion, you great learned men are unwilling to minister to things of weighty importance, this shall be sufficient. First, as I lately said, learning is the augmentation of knowledge, which the more that it is, the more may be perceived what shall be most necessary in things which happen in consultation. And the more that it is perceived..The better and more aptly may it be ministered and executed. Examples we have of Moses, who being extremely learned in the most diffuse doctrines of the Egyptians and Ethiopians, was by almighty God chosen to guide and rule his people, which were innumerable and most forward of nature: and with what wonderful wisdom and patience did he govern them for the space of forty years, being without any cities, towns, or any certain possessions? Who were better leaders of armies than great Alexander, Scipio, Lucullus, and Caesar, who were all men of great learning? Who better handled matters of weighty importance than Octavian called Augustus, Hadrian, Marcus Aurelius, Alexander, Severus, and of late years Charles the Great, all emperors of Rome, and men very studious in all noble sciences? When was there a better consul than Tullius Cicero, Henry, exactly well learned? Has he not thereby only sifted out detestable heresies among the corn of his faithful subjects?.And caused much of the chaos to be thrown in the fire? Also hypocrisy and vain superstition to be cleansed? Of this I have no doubt, but that there will be, or it be long, a more ample remembrance to his most noble and immortal reputation? Having given this careful consideration, let men cease their foolish opinion, and be content with their own ignorance. And for my part, I will, during my life, be occupied in this way, in bestowing my talent, being satisfied with the contentment of such men as you are, adorned with virtue, the most precious garment of true nobility.\n\nBut now, to the intent that you, if you please, may attain estimable profit by the reading of this little work, I exhort you, reading it distinctly and studiously, first mark diligently how, by the lascivious and effeminate education of Uarius Heliogabalus, he grew to be a person most monstrous in living, also how, not only did he not only suffer\n\n(Note: The text appears to be in Old English, but it is actually a modern English transcription of Old English text with some errors. Therefore, no translation is necessary.).But also provoked the people to live in a most beastly manner: yet horrible sin at last became to all men fastidious and loathsome. Wherefore they slew in most miserable fashion him who consumed infinite treasure in supporting their lewdness. Therefore note diligently such fashion, for men will have you in more favor and honor than if you had on you as rich a garment as the greatest Turk has any. Only for my good will in translating it for you, I desire your gentle report and assent against them who hate all things which please not their fantasies.\n\nOf what lineage Emperor Alexander was, and the signs foretelling his empire.\n\nCap. I\n\nThe education of Alexander and how he profited in virtue and doctrine.\n\nCap. II\n\nThe monstrous living of Emperor Varius Heliogabalus, whereby the city of Rome was corrupted.\n\nCap. III\n\nHow Alexander was made emperor..Cap. iv.\nThe example of virtue given by Alexander in the form of his living and daily customs.\n\nCap. v.\nThe letter of Gordian the senator to the emperor Alexander.\n\nCap. vi.\nThe answer of Alexander to the letters of Gordian.\n\nCap. vii.\nThe first practice of Alexander in reducing.\n\nCap. viii.\nIn what form the emperor Alexander had his councils.\n\nCap. ix.\nThe oration of Alexander to the senate.\n\nCap. x.\nHow the correctors of manners, called Censors, were elected, and with what rigor they executed their office by the commandment of Alexander.\n\nCap. xi.\nOf the great prudence of Alexander used in the election of his counsellors and officers.\n\nCap. xii.\nHow extremely Alexander hated extortioners.\n\nCap. xiii.\nA notable example given by Alexander in reprimanding an ambitious and vainglorious counsellor.\n\nCap. xiv.\nThe consultation concerning the punishment of Turius..Cap. xv. and the excellent reason of Emperor Alexander.\n\nCap. xvi. How Emperor Alexander instructed and entertained his officers.\n\nCap. xvii. Alexander's curiosity in assigning justice in his laws and his use of liberality or sharpness towards them, according to their merits.\n\nCap. xviii. The great care and diligence Alexander showed for the public weal and certain new officers ordained by him.\n\nCap. xix. Alexander's detestation of idleness and the vices proceeding from it, and various provisions he made against it.\n\nCap. xx. Of banes and places of exercises, made for the people of Rome, by Emperor Alexander.\n\nCap. xxi. The magnificence of Emperor Alexander in sumptuous and necessary works..Cap. XXII. And what exercises Alexander engaged the nobility and gentlemen of Rome in.\n\nCap. XXIII. Of hospitals and other provisions made by Alexander for men who were decrepit or so diseased they could not labor.\n\nCap. XXIV. In various ways Alexander exercised his own person, ensuring he was never unprofitably occupied.\n\nCap. XXV. At the request of his mother Mammea, Emperor Alexander summoned the excellent cleric Origen. Various notable sentences spoken by the emperor regarding the reception of the Christian faith.\n\nCap. XXVI. Mammea, Alexander's mother, exhorted him to marry and his wise responses, ultimately taking to wife the daughter of a noble and ancient senator.\n\nCap. XXVII. The severity Alexander displayed towards the proud..Cap. XXVII. The emperor Alexander's speech to the people of Rome.\nCap. XXVIII. Alexander's severity towards the pride of the people and his soldiers.\nCap. XXIX. Reforming usury, as mentioned in Alexander's speech to the people.\nCap. XXX. The sentence of Catelius.\nCap. XXX. The sentence of Gordian.\nCap. XXXI. The law concerning usuries made by the Emperor, Senate, and people of Rome.\nCap. XXXII. Alexander's love and benevolence towards the people of Rome and his other virtues.\nCap. XXXIII. Alexander's carefulness.\nCap. XXXIV. Alexander's response to Alphenus regarding Sextilius Rufus' disability in his absence.\nCap. XXXV. Sextilius hearing that he was made a praetor..Cap. XXXV: And what Emperor Alexander said concerning that matter\n\nThe letters of Emperor Alexander sent to Sextilius and his unwilling return to Rome, receiving the office of Pretor again.\n\nCap. XXXVI: A notable question posed by Julius Paulus to Emperor Alexander. And the wise answer he gave in response.\n\nCap. XXXVII: Of a great exclamation made against a gentleman named Marcus Geminus by his libertines. And the outcome.\n\nCap. XXXVIII: The oration of Junius Moderatus.\n\nSame.\n\nCap. XXXIX: The wonderful prudence and equity shown by Alexander the Emperor, in the determination and sentence in the preceding matter.\n\nAlexander Avrellius, sometimes Emperor of Rome, was born in the kingdom of Syria, in the city of Arche, whose father was named Uarius. Although some writers suppose that Severus, before he became emperor, was in love with a woman in Syria..And by the art of astronomy, finding in her nativity that she would be an emperor's mother, he took her as his wife, and had a son by her named Uarius, who was the father of Alexander. However, the lineage of this emperor is very uncertain. Therefore, his life and actions are more worthy of honor and marvel, considering that he came from such uncertain lineage and was born so far from Rome in a barbarous country, and was able to govern the Roman empire, which before his time was extremely corrupted with pride and other detestable vices.\n\nThe mother of Alexander was called Mammea, a woman of notable wisdom. This will become apparent later in the account of how she brought up her son and preserved him, not only from the vices to which he was both provoked and nearly constrained, by that most beastly emperor Heliogabalus, his cousin and predecessor.\n\nDespite this, in Mammea there was....A great source of avarice in gathering and keeping of treasure, which ultimately led to the death of both her and her son. The aforementioned Mamma was the daughter of a woman named Mesa, born in Phenicia, in a town called Emesa. Messa was sister of Julia, wife of Emperor Severus. Messa, living, was continually present in the courts of those emperors. After the decease of Bassianus and his son Diadumenus, Uarius Heliogabalus was advanced unto the empire. He lived with voluptuous and monstrous behavior, corrupting the city of Rome in such a way that virtually no step of virtue or honesty remained.\n\nContrarily, the other daughter of Messa, named Ma\u043c\u0435a, whom I intend to write about, induced her son Alexander not through her vicious nature, but rather through nature and reason. She nourished and trained him in virtue and learning..But much more by his own inclination, he became one of the most perfect princes who ever governed. Alexander's education in childhood was not neglected by his noble mother Mammea. She ensured that he was nourished in virtue and among honest company, and from the time he emerged from infancy, he was continually instructed in all manner of doctrine, both civil and martial. He never allowed a day to pass without exercising himself, either in letters or in martial facts. In his childhood, he had instructors: Ualerius Cordius, Titus Veturius, and Aurelius Philippus, who later wrote about his life. In his country, he was taught Greek by Nebo the grammarian, and the rhetorician Serapio, and Stilio the philosopher. At Rome, he had teachers in the Latin tongue, first in grammar, Scaurinus, a famous master..In rhetoric, he was instructed by Iulius Frontinus, Bebius Macrinus, and Iulianus Germanus. Although he did not delight as much in Latin eloquence nor profit as much from it as in Greek, he loved all learned men and feared: moreover, he often sent for those excellent personages, communicating with them things that were done both privately and publicly. He willingly allowed them to repay him by putting true things in writing and to handle the great affairs of the public. He was fair-faced and well-proportioned in body, large and handsome in stature, and strong and durable enough to endure pains, as one who knew his own strength and did not neglect its preservation. He was amiable and gentle towards every man, and easy to speak to. In him there was so much humanity and benevolence..He would frequently visit not only the best and second of his friends and servants when they were sick, but also those of lower and base station, encouraging them to speak freely to him. Upon hearing them thoroughly, he would diligently amend and correct what was spoken, according to the requirement of the matter. When his mother often admonished him, \"Sir, you are too familiar and easy, and therefore the imperial state will be less respected,\" he replied, \"But it will be more secure, and continue longer.\" This was his disposition, proceeding as much from the perfection of his most gentle nature as from the education of his good and circumspect mother.\n\nNow I will proceed to write about his excellent wisdom and virtue, experienced in his imperial authority..In this text, the most perfect form of governance that ever was practiced by any prince is declared. This will be more manifestly apparent if I first discuss the most miserable state of the public weal, which seemed incurable, at the time he received its governance. He was but sixteen years old at the time. This history will be pleasant and marvelous to readers (except I am deceived), and profitable to governors who prioritize their public weal over willful appetite and particular pleasures.\n\nMacrinus, the emperor, was abandoned (or rather betrayed) by his own people and killed, along with his son Diadumenus. Uarius Heliogabalus, whom I spoke of lately, was advanced to the empire with the full consent of the Roman Senate and people..Who gave hasty credence to all reports that praised their new princes. Men's appetites are quick to believe: they delight in new tidings, even if falsely reported. But Heliogabalus, as soon as he came to Rome from Syria, immediately revealed his bestial nature by encouraging abominable vices and favoring their practitioners. He used all his study and power to exterminate virtue and honesty from the city of Rome, which had previously set an example and taught the world about virtuous manners and martial prowess.\n\nFirstly, in lechery, this Heliogabalus was insatiable. He not only practiced this vice openly in common brothels and bordellos with various women of diverse degrees and nationalities, but also established a senate of common harlots..Among them were various noble matrons and maidens of Rome, whose husbands or parents did not prevent them. To these women, after he and his companions had satiated their lecherous appetites, he made a solemn proposal or declaration, calling them his companions, and exhorting them to persuade all other women to live as they did. He explicitly declared that he desired above all else that all men and women of the city of Rome should be similarly disposed as he was. I find it inappropriate to write in any common tongue how he perverted and abused his nature. I suppose the most vicious man living would be ashamed not only to witness it but also to hear it. He did not only do this secretly or in his own home, but also publicly, in the presence of all who cared to look and listen to him. I omit the remainder..Which, in my opinion, should never have been written for abhorrence of it, nor should it have been known to any man. He promoted to the highest dignities of the public weal common bawds, notable rabbles, solicitors, and furtherers of dishonest appetites, often times cooks and devisers of lecherous confections and sauces: Apparently by such persons he sold dignities, authorities, and offices in the public weal. He also elected into the Senate, and to the rooms of great captains, dukes, and governors of countries, most vile personages, not having regard to any age, gentleness of blood, merit, possessions, or substance. He had of his private council in all his acts, two Carters, one named Protogenes.\n\nBut to return to this monstrous Emperor, who spent days and nights in lechery and gluttony, having some day all his company served with the brains of ostriches, and a strange bird called Phenocopteri; an other day with the tongues of peacocks..and other sweet singing birds, often with the multitudes of most delightful fish. I omit other light fantasies, of which I have written in my book called The Governor, where I treat of sobriety. Finally, it is remembered that he was never two days together served with one meal, nor wore twice one garment, nor companyed twice with one woman, except his wife. As often as he traveled in progress, there followed him six chariots loaded only with bands, common harlots, and ruffians. This company had he in place of counselors, and so delighted in this form of living that he often said, that if he had a son, he would order for him masters that would compel him to live in a similar fashion. To these monstrous vices he added cruelty, in putting to death various noble senators. Also using the counsel of witches and sorcerers, he made his sacrifices with young children: And violently seizing from the noble men and women of Italy, their young infants..He caused their bodies to be opened in his presence, searching cruelly in their tender bowels for his most damnable deceit. He favored one named Zoticus, who, for familiarity between them, was chosen by the chief officers to be the emperor's husband. This Zoticus, under the guise of this familiarity, sold the emperor's words and actions to amass abundance of riches by promising fairness to many men, but ultimately deceiving all. Upon leaving the emperor's private chamber, after hearing each man speak to him, he would say to some, \"I told the emperor of you,\" to another.\n\nOf the men I heard the emperor say this to today. To various he would say, \"Your matter or request will come to pass.\" As is the fashion of such persons, who, rising from a base condition, are admitted too much into princely familiarity..They sell the fame and reputation of their masters. Such as I have mentioned were the counsellors of Heliogabalus. For all wise and virtuous men he deeply hated. Therefore, he banished the nobleman Sabinus, to whom fortune, or the providence of God, inclined the minds of the senate and people to his preservation. For nothing avails the malice of tyrants against innocents and good men, where Almighty God wills not have them to perish. Therefore, this monstrous emperor, desiring the destruction of Alexander, procured his own death, agreeable with his abhorrent ways.\n\nIn this history, it is to be notably mentioned that notwithstanding that he not only permitted, but also willed his subjects to live in license and without correction for sin, moreover showed them such liberality, that he fed them with most delightful and exquisite foods, gave them money in abundance, and also to those who dined or supped with him..He gave all the vessels and plates, whether of gold or silver, with which he was served, and made many other distributions to the whole people, wonderfully sumptuous. Yet the Romans, abhorring his own vices or rather being satiated or weary of him, finally killed him, as is written before, after he had reigned for six years, and was then but in the twenty-first year of his age.\n\nImmediately after the death of Heliogabalus, the senate and people of Rome, surprised with incredible joy, made every effort and haste so that Aurelius Alexander, whom they had defended from death, might forthwith receive all authority and honor as emperor. Therefore, they contended among themselves which of them might apply the most titles and names of dignity to him. He was the first to receive at one time all ornaments and tokens of honor, aiding this with the name of Caesar, which a few years before he had received..but rather his honest life and virtuous manners, which earned him favor from all men. When Heliogabalus attempted to have him slain, the soldiers resisted and the senate refused, as he was worthy of being saved, desired by men of war, and generally regarded as electable emperor, despite being only sixteen years old. Despite his remarkable sobriety, the senate proposed the surname of Antonine, which had been usurped by other emperors for its association with the incomparable virtues of Antoninus Pius and Antoninus the philosopher, but he humbly refused it. Similarly, he declined the name of Great Alexander, openly telling the senate:\n\n\"I beseech you, honorable fathers\".Do not call me to this necessity, that I should be compelled to satisfy you in the merits of so high a name as Antoninus. For if you seek goodness in a prince, who was better or more virtuous than Antoninus Pius? If you seek learning, who was more wise or cunning than Marcus Aurelius? And who was more harmless than Verus Antoninus? Noble fathers, these high names of honor are burdensome and grievous for my youth to sustain. For who will gladly hear a dumb man called Tullius, an idiot Varro, a tyrant Metellus? And as for the name of great Alexander, it is much more incongruent, considering that with better reason I might have taken the name of Antoninus, induced by ties of affinity or else of equal state in the imperial majesty. But the name of great Alexander, why should I have it? What great things have I yet done to deserve that name, which Alexander the Great after great enterprises, Pompey the Roman after many triumphs achieved?.had given to them? Cease therefore, honorable fathers, conferring honors above my merits. And since you will have me called great, suffer me to be one of you, who in very deed am great in honor and perfect magnificence.\n\nThis moderate and sober answer of so young a prince inflamed immediately the hearts of the senate and people much more to honor him, than if he had received those strange names. And from that time, he had the reputation of Constance and gravity. Moreover, for his great austerity against the presumption and lightness of his soldiers and servants, he was named Severus, which signifies constant or sharp in punishment. This name in his time gained him much reverence, and afterward great fame and reputation among his successors.\n\nFinally, this most worthy prince was triumphantly conveyed by all the Senate and people to the imperial palace: where being left, he prepared himself for the reform of the entire empire..After Alexander's election, with the Senate and people's consent, he was established in imperial authority. Due to his excellent goodness, he was deeply loved by the masses. In contrast, the memory of Heliogabalus and his followers, hated for their detestable vices, was abhorred. Seizing this opportunity, this noble young emperor set about restoring the public welfare to its original form, and with the imperial majesty, which had been violated and was on the verge of perishing, through Heliogabalus' negligence.\n\nWith the advice of his wise and virtuous mother, Mamaea, he first purged his palace, expelling from his court and all offices dishonest and infamous persons. He would not allow any other than those necessary to be in his household.\n\nFurthermore, he publicly declared, taking an oath, that he would never have an excessive number of servants..The emperor stated that he wouldn't harm the public weal with his provisions, declaring that an emperor is a shrewd pupil who feeds from the commons' wells, those who are neither necessary nor profitable to the public. He detested avarice and made it clear by commanding that no infamous woman should salute or visit his wife or mother. His entire life was a perfect example of temperance. His attire was remarkably clean, though not extravagant, and his wife, the empress, displayed similar moderation. Eventually, during his reign, he diligently corrected his own manners, which inspired all noble men to follow him. Likewise, all honorable women emulated the empress's example. Furthermore, this emperor was of such remarkable gentleness that he commanded no man should write to him in any other form than that suitable for a private person..Reserving the name of the emperor. He prohibited that no man should call him lord, but should greet him as one of the senators. In this manner, Be glad, Alexander. And if a man had used in gesture or speech any manner of flattery,\n\nHe decreed that no man should enter into his palace but only such as knew themselves uncorrupted with notable vices. He caused it to be proclaimed that no person, knowing himself to be a thief or extortioner, should be so bold to salute the emperor, on pain of losing his life. He had this sentence often on his lips: Thieves only complain of poverty, thereby coveting to hide their mischievous living.\n\nFinally, no day passed on which he did not do something charitably, gently, or honorably, but he did these things in such a way that in doing so, he neither consumed nor wasted the common treasure.\n\nHe procured seldom any condemnations..He pardoned none of those who had been done wrong. The tributes or fees of cities, he often gave to repair and rebuild the same cities. Furthermore, to various poor men, of whose virtue or wisdom he had full knowledge, he lent from his Treasury to purchase lands, receiving back only the rents of the same lands, and letting the said persons have possession and all other profits.\n\nHe would not allow any of his court to wear garments mixed with gold, or otherwise precious or costly ones; nor did he himself delight in rich apparel, saying that governance was in virtue and not in beauty or costly apparel.\n\nAt his table, he used no gold but pure beryl and crystal, and other such matters for drinking; he did not exceed 50.li. weight of silver vessels in his household.\n\nPrecious stones given to him, he caused to be sold, deeming it a womanly appetite to have such jewels, which he could neither give to his soldiers..In having found no profit from them, an ambassador presented two large oriental pearls to the empress. She ordered them to be sold. No one could be found who was willing to pay the estimated price, lest a bad example be set by the empress if she were seen wearing something that no man could buy. Therefore, they were hung at the ears of the image of Venus: thus declaring that such things, either for their inestimable price were more for God than for men, or for their unprofitable beauty served only for persons of wanton appetites, Venus being their goddess and patroness.\n\nThe empress displayed no less temperance in food and drink, never exceeding four kinds of flesh and fish at one meal, and these in great moderation and reason. She did not drink wine sparingly or excessively..In feasts or banquets, he never wanted any wanton pastime. His pleasure was to behold birds fighting together. Therefore, he had places in his garden where birds of various kinds were enclosed and kept, in which he took singular pleasure. Notwithstanding, to ensure that he would not harm the market by feeding them with corn, he had servants who provided them with eggs from wild and cultivated hens.\n\nIn honest recreation, he was marvelously merry and pleasant, amiable in communication, at the table so gentle, that every man might demand of him what he would. And to ensure that he would be more circumspect, he ordered the wise man Ulpian\nto have a book by him and read therein often, but that was in Greek, for the most part. In open feasts, he used the same simplicity that he did in his palace.\n\nHe so much hated flattery that he would not hear orators or poets speak anything to his praise..He considered it folly, but he listened gladly to persuasions to virtue and the acts of other good princes, both Romans and Greeks, particularly the praise of Alexander the Great, who conquered the larger part of the world. He frequently went to the common schools to hear Greek and Latin rhetoricians and poets. He also heard orators reciting causes they had prosecuted either before him or before the great officers.\n\nEventually, he so esteemed and favored learning that he ordered large salaries to be given to rhetoricians, teachers of grammar, physicians, astronomers, geometricians, musicians, architects, and engineers. He provided them with places to read in and scholars, giving the children of poor and honest men their commons for free. With like charity, he retained advocates in poor men's causes. And such lawyers freely helped poor men with their counsel and labor..He rewarded them with corn and wine to maintain their household. He annually perused his laws and reformed them according to how occasion changed or happened. He diligently and rigorously executed them in his own person and servants. He was of such gentleness that he would offer a place to the ancient senators who came to him. He suffered no man of honesty who approached him to be repelled. He never did wrong to any person, except in his own wrongs he was more tractable than in a stranger's. If he did not lie with his wife, he was in the morning before time in his private closet, where were set the image of Christ, also the pictures of Abraham, Socrates, Apollonius, and other ancient and virtuous men. He remained there for half an hour in prayers for this devotion and marvelous example of living..He was held in wonderful reverence by all men. Despite his temperate and sober living, some men found his demeanor not agreeable or suitable to his majesty. He was therefore urged to enhance his status, both in princely manner and more sumptuous way of living, abandoning his affability and strict observation of laws, as will appear in the following letters exchanged between him and his counselors.\n\nIn the city of Rome, there was an honorable senator named Gordian. He had once been consul, the highest dignity next to the emperor, and was the richest man in the city, possessing the greatest estates in the countryside, greater than any other man's, except for the emperor's, and was a man of excellent learning and wisdom. During the life of Heliogabalus, this Gordian, finding his monstrous life in abhorrence and perceiving that the majesty of the empire was decaying due to his negligent and dissolute living, and seeing no hope of remedy,.Observing the time, he gradually withdrew himself into such places as he had of his own, far from the city, feigning illness to debilitate his wits and therefore requiring solitude and little noise, which in the city he could not avoid. The emperor Heliogabalus heard this excuse gladly, as one who feared and hated the gravity and authority of Gordian, and therefore granted him permission to depart and remain in the countryside as long as he pleased, thinking that his absence would make him more at liberty and allow him to live more wantonly. With the emperor's favor, or rather folly, Gordian quietly and also pleasantly passed the time that Heliagabalus reigned. And when he heard of the death of that monster, he did not return to the city, but sent his consent for election to the senate, after he knew that by the people's assent..Alexander was named emperor. When he was required to appear before the senate, he feigned illness, although in reality, neither his body nor mind were in any way diseased. He feared both Alexander and Heliogabalus, who were very young and his cousin germans, lest nature would prevail again when they came to absolute liberty, and be out of the reach of all correction. However, soon after Alexander was firmly established in the empire, and his virtues were commended and published, Gordian took great comfort in this. Despite his native gravity and stately courage, he disliked the affability and familiarity that Alexander used, now being the chief prince and sovereign ruler of the entire world. Therefore, whenever he wished to approach his presence, he would test his wisdom and virtue in admitting his counselors..noble and excellent prince, the news of your advancement to the governance of the empire was most joyful to me, and to all the world, considering the lamentable state of our public weal, with the certain hope that all have in you, moved by your virtues, which daily more and more you manifest by your most honorable example, declared to all who behold not only your royal person but also your servants and familiar companions. Among these virtues, your affability and gentleness have acquired no small praise among the people, as they commonly delight in sweet countenances and mildness of governors, in whom they trust to find more liberty. But most noble prince, although for these qualities you deserve praise and love from your subjects, yet in the imperial majesty requires a more stern countenance and a seldom and difficult access to your person..Considering that a master or governor, whether good or evil, receives boldness to speak from the familiarity of the person in power. Evil men assault him with flattery or detraction, transforming princes, who are naturally good and well-brought-up by their parents, into monstrous beings, that is, into beastly liviers or ravenous tyrants. I omit contempt, which brings the subject to disobedience. Let it not displease you that I seem to have suspicion in your highness. Just as a man who has a fair and honest wife, whom he is moved to love entirely, would not gladly have her stand in the marketplace and admit without discrepancy every man equally, and allow every man to speak to her as he pleased, although he knows her to be virtuous and constant; nor would the natural modesty that ought to be in a woman permit it..may not admit such open resort and communication; our ears, which are often assaulted, cannot ever escape, but they must be well fortified with wisdom, at last, like a castle wall, they being sore shaken with many sweet words and long entreaties, they yield at last, yielding shamefastness and finally rejecting all wisdom and setting nothing by it. Most excellent prince, your person is to the senate as dear as a wife to her husband, and for your fair virtues we ought to be so devoted. Therefore, we desire to have you resist all occasions that might give never so little path for flatterers, detractors, and promoters of vice, to enter into your council or favor. Who can advocate for himself to be well assured from this net of hypocrisy, which has (as I might say) numerous and various meshes of flatteries, which cannot be escaped by any man who tarries until the net is cast over him? The remedy then is either with majesty to repel it..To cut it asunder with sharp rebukes, and that in the presence of others, or so grievously to persecute hypocrites, or flatterers, with open punishment, that all may know and abhor them. The first way is most surely effective. For rebuke and punishment come after the danger, but majesty precedes, and therefore is more profitable. Such persons, rebuked or punished, may excuse themselves, saying they do it out of ardent affection and desire to please, or by their youth and lack of experience, or recognizing their folly and promising amendment. Consequently, they may later creep into favor and then work their net so finely that it cannot be perceived immediately, and pitch it more covertly to apply it aptly to their master's conditions, so that it will be almost impossible for him to escape..But if a man is entangled in one manner or another, he will be respectful towards majesty, that is, stately counsel and difficult access, which inspires such reverence that men fear to approach their sovereign lord unless called, and also dare not speak anything that, if discovered, would cause them to lose their credence, hoping never again to regain it, considering that access to the prince is made imppenetrable to those who have never offended, and he is harsh and difficult to approach. I have thus presented my opinion to your majesty. Therefore, if you leave your affability and familiar access and adopt gravity and princely state, you will be safe from the dangers I have mentioned, and will enjoy equal honor with your predecessors, who were seldom seen by the people without ceremony, often sitting in their place of state..When Emperor Alexander received and read the letters of the senator Gordian, he rejoiced more in this than at all the honors and titles given him by the Senate and people, exclaiming with a loud voice: \"Yet there is still hope for the public weal, that it shall not utterly perish, since we have Gordian the senator left to assist us. And thereupon he called for Gordian, the honorable father, lamenting that the Senate and people of Rome had not provided better for their public weal if they had made you their emperor, considering your ancient wisdom and experience.\".in find nothing but frail youth and lack of experience, except for the detestation of my predecessor's negligence and my desire to increase virtue. Among the Senate and people, they have installed me in this estate, not remembering you (perhaps due to your absence). Undoubtedly, no one doubts that, born in the city of a right ancient and noble Roman house, as your father's lineage is from the honorable senators called Gracchus, and your mother descended from Trajan the emperor, with the gravity and sternness that is in you, which seems to be naturally ingrained in you, most honorably have maintained the imperial majesty. Whereas I was born a stranger, and my blood (although it proceeded from the noble house of Metellus), was to the larger part of the Senate and people unknown..I am compelled to advise that majesty, which should be commendable in you, and in place of your gravity and sadness, to use toward all men affability and such form of gentleness, which you seem to prohibit rather than to dispraise, lest my novelty or strange countenance seem to discourage them in their opinion. Do you not remember, that the haughty countenance and the difficult access, which were in Tarquin the last king of the Romans, acquired to him that odious surname to be called Tarquin the proud? And although he was both valiant in wars and in garnishing the city verily industrious, yet when occasion and opportunity happened for rebellion, the people being brought into fury, declared then how much more they hated him than they feared him, nor had him for his noble acts in any estimation or reverence. Furthermore, when they had expelled him from the city, in order that they might have more familiar access to their governors..From the time of the Consuls, elected annually with the supposition that they would be private citizens the following year, they showed more affability towards the people. The officers, chosen from the nobility for long periods of time, became haughty and stern towards the community. The people, through long sedition, compelled the Senate to join a nobleman in office from their ranks.\n\nJulius Caesar, with affability, mercy, and gentleness, became so powerful that neither the Senate's authority nor Pompey's incomparable prowess nor the armies prepared against him could resist him. However, shortly after he had decreed that no one should approach him, Caesar's countenance and words became more stately..He was slain in the middle of the city by fifty Senators only. The great Alexander, being so familiar and generous among his people, not only visited their palaces and halls, ministering to them in all things they lacked, but also allowed them to approach him boldly and often spoke to him rudely. He drew them with him to the farthest parts of the world, into most barbarian and dangerous countries. By most gentle persuasions, he overcame nature, which abhorred the tedious journeys, the intolerable labors, the venomous stings of serpents, the hunger and thirst that sometimes happened, and other inconveniences and incredible labors, which might not have prevented them from following their prince, so much did his most amiable gentleness subdue their appetites. But after following the kings of Persia (whom you seem to praise in your letters), he adopted a more pompous estate than he was accustomed..And he neither held nor spoke to his people familiarly, nor allowed them to speak freely to him, soon after they changed their copy? And as his affability decayed and pride increased, so their loving affection toward him likewise relented, which compelled him to abandon part of his enterprise and return to Babylon, where among his friends at a banquet, he was destroyed with poison.\n\nThe incomparable humanity and gentleness of noble Germanicus (who would have succeeded Tiberius in the empire, had Piso's treason not frustrated the people's trust) caused his son Caius, still in his cradle, to be favored throughout the army. They took no less care for him, having him with his mother Agrippina among them. This love remained, such that immediately next after Tiberius, they made him emperor. In the beginning of his reign, he used the humanity of his noble father..Governed the empire quietly, as one greatly beloved by the people. But when he sought to advance his majesty, he became strange, distorting his face in a mirror into a terrible ugliness, feigning fearfulness towards the people. When he was openly seen, which was rare, he sitting in apparel all of gold, laden with jewels, compelled the senate and people to worship him as a god. Soon after, his stately magnificence was turned into mockery, and he, abandoned by all, was like an horrible monster slain, and drawn through the city.\n\nConsider the affability and gentleness of the noble Augustus, Titus, the son of Vespasian, Nero, Trajan, Antoninus called Pius, and Marcus Aurelius. No man can detract from any part of their honor and wisdom. Compare their steady gravity or lofty and strange countenance with any other emperor or prince. Certes Gordian errs (in my opinion) in preferring fear to love..Without anything either with God or with man can endure or last. Fear depends on love, and without love it is quickly despised. Do not suppose that he was a wise man who said, \"Men whom they fear they hate, and whom they hate, they would be destroyed?\" Wisdom causes men to be honored, liberalism to be marveled at, but gentleness and affability only to be heartily loved. Thus have you, father Gordian, not only my opinion herein, but also my determined sentence, not by any means disparaging your honorable gravity, which for the reasons that I have recounted is rightly laudable in you, but in me, being not well known in this city among the Romans, who by nature are free and were never in servitude, it seems not to be so expedient. However, if I ruled in Persia, where the people have been best governed from the beginning by tyranny, I would perhaps do otherwise..Chaunging affability into strangeness and stately countenance, which inappropriately, in my opinion, you have named Majesty. Thus farewell, and hasten to return to the senate, which, with me, desires the presence of your excellent wisdom.\n\nSoon after Emperor Alexander's election as consul, he solicited the senate and people to also elect Gordian into that office. Affirming that his youth required joining with such a companion as Gordian, whose wisdom, experience, and gravity were sufficiently known to all men.\n\nThe noble and prudent lady Mammes, mother of Emperor Alexander, considering her son to have now entered the most dangerous passage of youth, being but 16 years old, feared lest the excellence of his estate (as it often happens to others) would incite him to attempt things which frail nature deems delightful and taste one of them..His tender youth could not withstand the assaults of pleasant affections, which might have brought the empire into ruin and infamy, and himself and all his blood to utter destruction. Perceiving him to be obedient to her exhortations (in truth, she was a woman of much wisdom and holiness, but she was somewhat noted for covetousness), she persuasively convinced him that he could never stabilize his imperial state unless he first reduced the senate and people into their prime order. This could never be achieved except that, first, his own palace be cleansed of corrupted personages and, in their places, men of approved virtue and wisdom be elected. Similarly, after Alexander had received from the senate and people the name of Augustus, to which was annexed the entire power and jurisdiction imperial, by which he might command or prohibit what he thought most convenient..First, he dismissed all ministers whom the monstrous beast Heliogabalus had unfairly promoted from among vile and dishonest personages. He banished from his palace all such individuals whom he could identify as persons infamous for flattery. These included not only those who had been favored by his predecessor, but also those whom he suspected of deceiving him in a similar manner. Following this example, he reformed the entire Senate and judges, as well as all other dignities and offices in the public realm. In a similar manner, he purged his garrisons and soldiers, correcting their liberties and privileges that had been granted unreasonably by other emperors or misused by them. Furthermore, with all due haste, under the advice of Ulpian his tutor, Frontinus, and other wise men of the Senate, he carefully selected a suitable and honorable council of wise advisors from various parts of the empire. This number included the most excellent lawyers..of whose sentences is made the text of the civil law, gathered in the books named the Digestes. There were also Fabius Gabinus, surnamed Cato for his singular wisdom. Gordian, of whom I recently wrote, a man of much gravity and nobleness, whose son was afterward emperor. Additionally, there was Claudius Venatus, a noble and eloquent orator. Catilius Severus, a kinsman to the emperor, most excellently learned above all others. Sejenianus, a man of great perfection and gravity. And Caius Marcellus, who was of such virtue and goodness that never history remembered a better. These good and honorable personages, with many others not of less estimation, always attended upon that noble Emperor: Ulpian was in a manner his chancellor or keeper of the imperial monuments, and the Emperor had him for his chief counselor.\n\nThe form of Alexander's Council was as follows. First, all matters and causes civil of great importance were brought before it..He caused it to be examined and put in order by the great lawyers before him, with Ulpian as chief. They made a true report of it to him. He would never make a decree or ordinance without the consent of twenty lawyers who were learned, and fifty other experts and eloquent men. This was done in the following manner. Every man's opinion and sentence was thoroughly and quietly heard, without interruption or altercation. Eight secretaries or clerks were assigned, men of quick and substantial memory, who in brief notes or shorthand made for that purpose, wrote every word that was spoken by the counselors. Moreover, a sufficient time was given to each counselor to study and seek for such reasons as he would propose, so that they would not speak unwisely about important matters.\n\nIt was also the custom of this Emperor, when he dealt with laws and political matters, to call learned men to him..He summoned those who were eloquent and well-reasoned. For matters concerning war and hostility, he called upon old and experienced captains, who had valiantly acquitted themselves in various battles. He also sought out those expert in the situation of places, pitching of fields, and preparation of camps. He would also hear diverse individuals, who were perfectly and rapidly instructed in histories, inquiring from them what emperors and princes, Roman and otherwise, had done in similar circumstances, as were then in deliberation. After all their opinions and sentences were written, by the secretaries (as mentioned before), and they had conferred to make one perfect minute of every man's saying, and delivered it to the Emperor with as much haste as possible: Then he in a secret place perused the minute, assembling and pondering the sentences thoroughly, after a sufficient time spent therein..Either gathering one perfect conclusion or adding to something of his invention, he finally opened his concept among all his counsellors, whom he had before heard, notwithstanding he gave to them liberty, either to allow his sentence or if any man had anything newly devised, then to declare it. And that sentence, which was of most wise men approved, that always prevailed, and he thereunto consented, and caused it with all diligence to be put into practice. For he was of such a moderate mind, that nothing more pleased him than to hear any man with a substantial and true reason to confute his opinion: which caused him to bring about things to be marveled at. But now I will declare the oration that he made in the Senate, after he had set in good order his own household.\n\nThe inestimable majesty of this empire (as you well know, honorable fathers), like it took beginning and increase of power and political wisdom.Our most noble founder and founder of this empire, Romulus, being cast out as an infant from the palace and nursed among the poor, as the example before declared, and many others who succeeded at that time: similarly, the last is verified by recent experience, and the steps yet remain to our little grief and displeasure. Considering that by this means this noble empire is likely to fall into extreme ruin and perpetual infamy, unless your most excellent wisdom diligently and constantly prepares yourselves for the certain remedy against this intolerable peril, which remedy will only be the purging and reforming, not only of this most honorable company of senators, but of all other dignities and estates in the public realm. In this inquiry, we desire no other prerogative, but that it may begin at our proper palace and household..And in our own person to be executed first, so that the principal fountain, being found clean, the remainder of our subjects, whose order of living proceeds from our example as rivers and various lakes from a head spring which is set on a mountain, may more easily be purged. Nor any other estate or premise will I require, but where youth refuses in me the most reverend name of father of the country, which you offered to me, yet condescending to part of your gentle requests, I will gladly receive the names and titles of protector of the senate and tribune, or else if it pleases you better, defender of the Roman people. And on that account, I require you, for the approval of my sincere love for the public weal, that according to the ancient and laudable custom of this noble city, you will cause to be chosen Censors or correctors of manners, such personages as never have been infamous for any notable vice, and whose lives are unblemished..And therewith being sufficiently furnished with wisdom and gravitas, void also of all private affection, fear, avarice, and flattery, who, like good surgeons, shall not refrain from using corrosive and sharp medicines to draw out the festered and stinking cores of old sores in the public weal, generated by long-standing vice. To this remedy, as a necessary minister, I shall put my own hands and assistance at its service, until death. Leaving remembrance after me, that in making me your emperor, you have appeared of the imperial majesty with nothing but the public weal of your city. To the ratification of this judgment of you noble fathers, I shall apply holy my study, travel, and diligence, calling God to witness, that the Senate and people of Rome shall sooner fail the public weal than I shall leave any part of my duty.\n\nThe said oration of Emperor Alexander being finished..A wonderful rejoicing entered the hearts of the senators, who were virtuous and honorable. Rejoicing deeply, they all spoke aloud with one voice, saying, \"Emperor Alexander, may God preserve thee. God sent thee to us to keep the perpetually. Thou didst long endure that crafty tyrant, thou dost lament his abominable living. And at last, God has delivered him and us from him, and brought us together under thy rule.\"\n\nAfter these and many more congratulations to the emperor, he gave the senate fitting thanks and departed to his palace. Shortly after, by the common consent of the senate and people, Marius Maximus was chosen as one of the four Censors, two to remain in the city and the other two for Italy and the provinces under the name of Latines. From these were elected for the most part senators, judges, and other chief officers, who had jurisdiction and authority to give any sentence. The Censors for the city were Fabius Sabinus and Catilus Severus..men of excellent wisdom and gravitas. And for the provinces, Quintilius Marcellus and Caius Manlius were made censors. The office of the censors was to note the manners of every person, of any degree of honor, above the state of common people. In this, they showed such rigor that no one was spared. If a knight, a judge, or a senator had committed any unseemly act, appearing or staying in office, it was within the authority of the censors to degrade him or dismiss him from his office or dignity.\n\nShortly after this election, they made Alexander consul. He procured, with all diligence, that Aelius Gordianus, whom I previously mentioned, was made his consular companion. Some of the people grudged this, fearing lest the stubbornness and haughty courage of Gordianus would cause trouble..Alexander should not change his incomparable gentleness into cruelty and pride, but it turned out otherwise. The wise emperor, through the exquisite gravity of his companions, reformed his nature, which was considered easier and simpler than fitting for the imperial estate in the opinion of wise men. By all men's judgment, he became moderate in virtues, surpassing all others incomparably.\n\nThe Censors, after they were elected, vigilantly and sharply executed their offices. First, they discharged from the Senate all those who, for their abominable living or flattery, had been promoted by Heliogabalus. They seemingly purged the order of knighthood, dismissing all knights who were shameless lechers, maintainers of thieves, or robbers themselves. In the same way, they removed all bawds, ruffians, carters, cooks, and other reproachable persons who had been put in authority by Heliogabalus. The same industry they applied in reforming Judges..And other officers, both in the city and in the provinces, reprimanded and corrected all estates and degrees. Nothing escaped their jurisdiction; not even the emperor's palace was exempt. Aurelius Philippus, who had once been a slave, was not exempted despite his manumission, his former role as the emperor's schoolmaster, and his subsequent elevated lifestyle, which included riding in a chariot and being greeted as a senator. The Censors had him arrested and prohibited him from approaching the emperor's palace, allowing only the fashion of wearing a copper cap, which was the custom for the emancipated. Despite the advice of some noblemen, who suggested the emperor should intervene and have the Censors withdraw their severity towards Philippus, considering his former position as his teacher, the emperor refused to interfere, allowing the Censors to continue their harsh correction..But much commending their constance, he answered:\nIf the common wealth may ever have such officers, in short time there shall be found in Rome more men worthy to be Emperors than I found good Senators.\nAnd immediately he ordered, that no libertine, that is, any man of a bondservant ancestry be of the Senate, saying: The order of knighthood was the place from whence were fetched the plants of the Senate, that is, from whence the Senators were elected. Not with standing he purchased a goodly mansion, with sufficient revenues, not far from Rome, which he gave to the said Philip, saying to him: Before I was Emperor, I despised not your doctrine: Now be you as well contented, for the increase of my honor & of the public weal, to obey my ordinance. And although the majesty of the City may not permit you to be openly received in the number of our familiar, yet private resort shall approve our favor toward you.. not loste, but increased.\n\u00b6Of suche meruaylous seuerytie was this Empe\u2223rour, that noo kynde of affection or pryuate appetite mought reflecte hym from the sharpe execution of his\nlawes or lawdable customes of the citie, as more yet shall appere in the chapiter folowynge.\nIT OFTEN tymes hapneth, that where god dothe ornate a prynce with naturall gyftes, and also great vnderstandyng and sharpenesse of wytte, he for lacke of electi\u2223on (whiche is a greate parte of Prudence) hauynge about hym counsayllours, companions, and officers vnmete or vnworthy, maketh the sayde orna\u2223mentes vnprofitable, or peraduenture incommodious to the weale publyke, whereof, he hath gouernaunce, wherby the renoume, whiche were condigne, and as it were incident to rare and excellente qualities, is loste and dyeth with the body, orels (which is moche warse) is tourned to perpetuall reproche and dishonour: whi\u2223che the Emperour Alexander circumspectlye consyde\u2223derynge.He prepared for himself certain rules of election as follows:\nFirst, he determined to love all that were virtuous and to hate all that were vicious, regardless of who they were.\nSecond, he would rather forego any pleasure or advantage that came from embracing or tolerating any notorious vice, even if it was to his detriment, than be seen to change his opinion, lest anyone take occasion to condemn vice.\nMoreover, since under his empire were diverse and sundry nations, whose people were naturally inclined to virtue or vice in different ways, he therefore applied himself to know the various wits, manners, affections, and studies of men born in every region and notable city throughout the world. He acquired this knowledge so excellently, both through studious reading of many histories and other notable works of moral philosophy..He relied on the careful examination of captains and mariners who had traveled in various countries to aid him in his elections and judgments, as will be apparent later. He would never accept a commendation from anyone before speaking with him in private and being truly informed about him. The commendation he would later receive should be heard by no one else but himself, lest multiple people be present and the one commending fear speaking the truth if asked or falsely commend if others were present and in authority.\n\nIn those who were advisors, he abhorred ambition and flattery. In judges, he hated covetousness and wrath with extreme detestation. In both cases, he loved sincerity..Sincerity, commonly called uprightness.\nThe perfect knowledge of men's conditions of their nearest neighbors, being men of honesty, and not their enemies. This was practiced by such of his own men as were most ancient and wise: who, finding occasion to ride through the countryside where they were neither born nor had possessions, would make this diligent scrutiny or search. And to such persons the common people would more freely and plainly declare their opinions than to gentlemen or men in authority. But if the Emperor perceived afterward that he had been unfairly informed by any of his said spies (who sometimes he did by further experience, as being in his progress or himself hearing and discussing complaints of the common people openly and with great deliberation and gravity), he then extremely and without hope of remission punished the false reporters..were it in praise or detraction: causing their tongues to be pierced through with a hot burning iron, and to be banished his court and presence for ever. Which punishment, although it may seem cruel to some men, yet considering that he used this means and was never deceived by counselors, and also that justice was duly executed by those in authority, that manner of rigor may be thought necessary and very expedient. Moreover, the punishments being few executed at the beginning, the severity of the prince became so terrible, that men so greatly feared him, that neither desire, reward, nor fear of any other man could let the spies report truly, according to what they had found by their diligent scrutiny.\n\nOne marvelous contrivance he used, to wit:\nOne man was not often in that trust of espionage. And those personages were chosen and appointed only by him alone, without making any other man privy to it..Until he had apprehended them with some manner of deceit.\nFinally, he was of such wonderful discretion and composure that no report could bring him out of patience or into suspicion, until he had well tried the report with some clever experience, as it shall be declared hereafter.\nAnd thus I end the first part of his governance, which was in ordering his own person and court; by which principally he brought not only the city of Rome but also the whole empire (notwithstanding the beastly license brought in by Heliogabalus) into as good a state as ever it was in the time of any of his most noble progenitors.\n\nThe Emperor Alexander had such indignation towards those who were extortioners or bribers, that if by chance he espied any of them, he was therewith so enraged that he immediately vomited up bile, and his face, being as if on fire, could not speak one word for a long time. On one occasion, one Septimius Arabinus.During the reign of Heliogabalus, a well-known bribe-taker named Arabinus arrived in the presence of Emperor Alexander. Alexander, whispering lowly, expressed his concern: \"O lord god, see how Arabinus not only lives but even dares to be in the Senate. Perhaps he trusts in me, thinking me an ignorant and foolish emperor.\"\n\nFurthermore, Arabinus decreed that any extortioners or bribe-takers discovered should be publicly examined and judged. When he was traveling, he would take governors or justices in provinces whom he heard were commendable without bias into his favor. He would engage them in conversation about their countries and reward them, stating, \"Just as extortioners and bribe-takers are to be impoverished, so good men and just ones are to be enriched.\"\n\nUpon hearing complaints from his soldiers against their commanders:.If he found any captain faulty in that thing, of which he was accused, he caused him to be punished forthwith according to the quality of his offense, without any hope of remission. Similarly, he treated his soldiers and servants. For where they unjustly harmed any person, he corrected them sharply, and with a marvelous austerity.\n\nTo one of his secretaries, who forged an untrue commission. The examination of this incomparable emperor's severity will appear in the next chapter.\n\nI suppose it will not be tedious for good men to hear one incomparable example of this marvelous emperor. Although it may seem to many who hear it to be over vehement and grievous, yet in reading the following chapter next, it will be sufficiently declared by the words of the same emperor that his said rigor in judgment was necessarily used, and with equality in justice, deserving in no part to be reproved..But now I shall recount the aforementioned story. There was a man of great honor named Uetronius Turinus, whom the emperor held in high regard due to his great wit and sage appearance. The emperor favored him so much that he included him in his private council and was more familiar with him than with anyone else. This favoritism so blinded Turinus that he could no longer see his own flaws, which he had once condemned in others. Such incomparable sweetness is found in the company of princes. Therefore, just as the companions and servants of Ulysses had eaten abundantly of the herb called Lotus, the taste of which was so pleasant and enjoyable that all who ate it forgot their own country and desired to remain in that region where the herb grew, only by force could they be brought back to their ships..Turinus returned to his own house, supposedly after having been in a secret and intimate relationship with the emperor. He found it so pleasurable that he forgot about being called away and paid little attention to any other part of his office. He devoted his entire study and delight to enhancing the opinion of those who believed the emperor would do nothing without his advice, thereby securing magnification and honor above all other counselors. He received constant requests from those with suits to the emperor in their particular cases, as well as those seeking offices or great promotions. To each, he promised favor, and thus received great rewards and presents. However, he knew which individuals the emperor had preferred in office or had made decisions in their just causes. (He could know this, despite the emperor's secrecy, as the good emperor did nothing by his persuasion alone).But by prudent advice and good deliberation, as it shall later appear, he would bend if he were in the chamber. And often times in a day he would come from the emperor into the chamber of presence or place where suitors awaited, and to them would he say that he had remembered, and in their request or matter received good comfort, when in fact he spoke not a word about it. Finally, by the color of this familiar and secret recourse that he had to the emperor, he amassed much treasure. But at last, to many and in great number, to whom he had promised that thing which they sued for, notwithstanding they received nothing in conclusion but nods with the head, found themselves deceived, and their great sums of money vainly employed. They burst forth at last into manifest grudging, which came to the emperor's ear, by what means I know not..Such abuses could not be hidden from princes with perforated ears, as the proverb goes. The emperor, upon hearing this, was filled with marvelous displeasure, considering that Turinus, whom he held in such high esteem, had abused his person. Turinus feigned himself to be the emperor's pupil or servant, yet had sold his determinations and sentences, bringing the emperor into disrepute in the belief that the emperor did nothing but at his own behest and commandment. To refute this opinion, the emperor employed the following policy. He caused one man to request something openly from him, and afterward, when this man reluctantly granted it, the emperor discovered what Turinus had received from him: knowing the emperor, he had Turinus arrested immediately and publicly accused him. This was done in the presence of a large number of people whom he had also deceived, taking great sums of money from them for offices and other things..After Turinus was condemned by sufficient and credible witnesses, in whose presence he had received this bribe, and in whose hearing he had effectively promised, he was judged by the emperor to be led into the open marketplace, where there was usually a large crowd of people. There, he was bound to a stake and ordered to be slowly smothered to death with green sticks and wet straw. During the time of his execution, the emperor commanded a bellman to cry out, \"He shall die by smoke, who has sold fumes.\" However, to ensure that people would not think that the judgment was too cruel or excessive for one offense, or that Turinus was unjustly condemned to die, the emperor conducted a diligent search and it was evidently found that Turinus had frequently and in many cases received money from both parties, promising to advocate for their cause to the emperor. Furthermore, to prove the severity of this emperor laudable..During the time that Turinus was accused and before his condemnation, Emperor Alexander, following his usual practice, granted his counselors ample time to deliberate among themselves or render any sentence they saw fit, as an example to others who might be inclined to commit similar offenses. After the council was convened, each man was instructed to express his opinion. Some reasoned that a public rebuke with sufficient satisfaction to the party involved would be an appropriate punishment. Others suggested imprisonment for a certain period. Diverse others advocated for banishment from the court. Many argued vehemently that he deserved to be beheaded, considering his abuse of the emperor's majesty and his bestowal of great offices upon unworthy individuals..The emperor wisely listened to all opinions, lastly reasoning as follows. My trusted and well-beloved counselors, we have attentively heard and thoroughly considered your wise and honorable sentences, declared with free and uncorrupted minds, although the diversity of your natural inclinations makes your reasons seem to have little difference, as it happens in all consultations, where diverse men freely show their concepts without fear of blame, as I doubt not but you do. Nevertheless, having heard all your opinions and reasons, I have sharpened my wit to find and declare (except I am deceived) the most expedient and necessary punishment for Turinus, for the offenses he has committed. There should be no less severity (as I will prove with good reason) than if he had attempted to have slain me..Remember, I was made your governor not only because of the nobility of my ancestors or their thankful remembrances, but rather because of the beastly and most abominable life of Heliogabalus, my cousin germain. You had more cause to refuse me. I was not made your emperor and prince because of the goodness of my person or the prowess I showed in your wars. I was too young and unable to perform feats of arms, and less able to lead an army, especially one belonging to this noble empire. But truly it was for the good estimation and hope you had in the turn of my education and nature, thinking it aptly disposed to virtue. In my childhood, I ought to have around me such as were of like disposition, and by their assistance and counsel..To moderate and rule the public welfare of this city, it is important to remember that, as I have said, I had no allegiance to it when I found it in a state of subjugation. I have almost rebuilt it from its foundations (and I speak without boastfulness). Therefore, if one destroys houses or tears down the city walls through unjust means, he should suffer death. By even greater reason, Turinus should die for attempting to subvert and destroy that which gave rise to the city - a place not called a city because it is built with houses and surrounded by walls, but because it is a community that has the means to live and is constituted to live well. The people and their welfare make the city. The destruction and subversion of it, therefore, ought to be punished with greater rigor and vehemence..To be avenged, if sharper punishment than death can be, than burning and destroying material houses or walls.\n\nThis well and deeply considered, it shall not be thought that those who have reasoned for the mitigation of Turinus' punishment had before in remembrance and sufficiently examined the gruesomeness of his offense, as I have declared it, but only considered his bare act without any circumstance. But yet the treason done also to me aggravates the matter. Is it not treason, to conspire the destruction of thy sovereign lord? Most of all, of whom thou art entirely favored, and put in great trust. Is there any difference between sticking him with a dagger or killing him with poison, and by some circumstance causing his people to rebel against him, and in their fury to slew him? Who comparing the forms and manners of these offenses, will not suppose it reasonable that the punishments therefore be commensurate..Should be much more vehement and sharp than for any other transgression, since justice limits equal punishment in proportion to the importance, that is, the greatness or smallness of the offenses. Now let us consider the quality or substance of Turinus' misdeeds. In the time of Emperor Severus and Caracalla, he was in small esteem, but after I was elected emperor, he cleverly ingratiated himself with me by little and little. He counterfeited the manners of those whom I held in highest esteem, and at the last, he so aptly displayed such gravity, which he also adorned with a wonderful sharpness and promptness of wit, that he obtained being closely recommended to me by the wisest men of my council. Finally, I called him near me, and made him one of my private council, in which we found him so necessary that in our opinion his sentences were equal..And sometimes surpassed those who had been in highest estimation. To strengthen this opinion and credence we had in him, he always used great severity or strictness in his speech against flatterers, dissemblers, and corrupt persons, particularly those who sought our favor in any matter or for any office. By his industry, many were detected to me and punished accordingly. For these reasons, I grew more and more favorable towards him, and to encourage others to follow his example, I advanced him as you know to the highest dignities within the city, except the consul, and shared with him our most private secrets, using him so familiarly that some of our counselors partly disdained. Now observe what he has done. First, he has deceived and mocked us with his hypocrisy, abusing our simplicity and winning our favor, and not just our favor, but also our confidence and trust..He could finally work towards his private convenience, causing confusion for us. As we were in such familiarity with him, he practiced things we most abhorred: extortion, selling of rights and wrongs, and merchandising of offices and dignities. To whom is extortion or bribes not grievous? Though the giver receives great wealth. Is there anything more abhorred than selling justice, which knows no reward? How much more intolerable is the selling of injustice or wrong, where one party suffers damage by enduring wrong, and the other is more damaged by losing his good name and money, if it happens, as it has often done, by a good and righteous governor, who compels the wrongdoer to make restitution. But primarily and above all else, I am most damaged. For I, an unwary and innocent person, am brought into the hatred of men..Should be destroyed before I knew I was in danger. Now consider the importance of Turinus' offense, considering all that I have recounted, and remember that not only he who kills his prince or depopulates his country and makes it desolate, but also he who conspires to do so and strives to accomplish it with all his power, though let by some occasion or excuse, deserves to die by the determination of Justice. All men turned towards me, changing it to fierce grudge and hatred, thinking that Turinus acted on our behalf. Why shouldn't I, I say, think that such a one deserves to die? And since he was with us in singular favor and trust, and his death ought to be singular and strange, the novelty of it may be more terrible, by which others may fear from henceforth to abuse our affability, which being in us natural..And without such a munition, we cannot be certain and safely preserved. For this reason, no man should judge us cruelly or lack mercy, if he reflects carefully on all that we have spoken. Remember also that to keep an infinite number of men from the rigors of justice, I do not spare the man whom I particularly favor.\n\nAfter the emperor had reached this conclusion in this manner, no one offered a reply. They perceived him more moved by zeal than by any particular displeasure, and in truth, when they had pondered his considerations, they found no sufficient argument to contradict his opinion. Finally, all the fifty wise and honorable counselors rejoiced that they had such a wise and virtuous emperor, who preferred justice and the welfare of his people before any private affection or singular appetite.\n\nImmediately following this, the execution of Turinus took place, as appointed by the emperor..The emperor, as you heard in the last chapter, did not waver in his severity towards the suppression of oppressions, extortions, and other offenses of similar importance. Yet, he was favorable, gentle, and generous towards those who executed their offices justly for the public good. If any of them had inadvertently entered his room or authority and showed less diligence or neglected something they ought to have done, either due to lack of experience or insufficient instruction, the emperor would call such a person privately and apart from all others. First, he would remind him of the reason he had been called to that room or authority, and the importance or charge of which he would also explain. Then, he would commend him for his honesty and temperance, with which he would confess himself satisfied..According to his expectation, he sadly and with great gravity would admonish or warn him of his lack of diligence or omissions, showing what damage the public weal might sustain by his negligence, and without that, their virtues would be unprofitable to their office or dignity. Afterward, he would exhort and require them with gentle countenance and words, to use more study and travel concerning the affairs of the public weal, committing it to them, promising them for their good endeavor his assistance and favor with honest recommendation in the end of their travels. Furthermore, though he was thus industrious in observing the demeanor of every man in his office, yet he would not suffer any other person to rebuke or scorn them, saying that where obedience is due, then rebuke or mocking should be excluded, considering that contempt ensues from it..which, like a pestilence, consumes all laws and authority: And he and the senate were judges of the duties of those in authority. He often said that it happens sometimes that those who are slack in their duties at the beginning, after being monied from it, either by their friends or by the goodness of their own wits, have been industrious and diligent. Contrarily, others, who have been quick at the start with remarkable dexterity and promptness, have little by little relaxed, and having gathered good estimation and abundance of substance, have withdrawn themselves from painful affairs, and at last are profitable to no man but themselves.\n\nWho and other things necessary to build a commodious place, where, after great trouble about the public weal,.He might refresh both his body and spirit. And truly in one thing he used an incomparable diligence, in which he surpassed in my opinion all other emperors. There was no man in dignity or office, either by the assignment of the senate or by his commission, but that he knew his person and way of living. And moreover, he had in his chamber bills containing the number of them who were his soldiers and their wages, and also every one of their names and length of service. And when he was by himself quiet from great affairs, he perused the number of them, their dignities, wages, and fees, in order to be provided for all occasions. Therefore when he had anything to do with his soldiers, he named every man in his communication; and when they were present, he called them to him. And when he was solicited to promote any person, he noted his name..and he would search his books of remembrance, where were the names of those who had served him, with the time of their service. also their reward or promotion, and at whose request, or by whose solicitation they were promoted.\nIn offices he seldom suffered to have any deputies, saying that only those should be advanced who, by themselves and not by deputies, could order the public weal. Adding thereto, that men of war had their ministries, and learned men theirs, and accordingly rooms should be disposed, that every man should do that thing of which he had most knowledge. He had therefore written what he had given, and that remembering, if he found any man to whom he had given nothing, or that which in value was not equal to his merits: he called him; and said, what is the cause that you ask for a judgment, one person or more, who were of much ancientity, and with good gravity, and were known to be sincere and of good conscience..and to them was appointed an honorable stipend: To those who were judges in provinces, was given to each of them 20 Roman pounds of silver, 6 silver pots, two mules, two mulettes, two horses, a horsekeeper and a muleteer, two robes or habits, one to sit in judgment, one for his own use in his house: one hundred pieces of gold. Furthermore, one cook, and if they were unmarried, one concubine. And after they had left their administration, they should return the mules, mulettes, horses, muleteers, and cooks, which all the said time were found of the common treasure, the residue they should retain still, if they had done well in their office: And if they had done evil, they should pay the quadruple or four times so much as they received.\n\nHe never allowed that any office, which had jurisdiction or execution of justice, should be sold or obtained by giving money..One of the emperor's most priveleged servants, who had promised to secure an office from the emperor for him that carried civil jurisdiction or administration of justice, and had therefore taken a hundred gold pieces: The emperor ordered that he should be hanged on a gallows publicly in a high way, where the emperor's servants often passed to his manors, outside the city. And who:\n\nHis sentence, as cruel and representative of tyranny, he heard patiently and immediately answered, \"The remainder of my manners declares that I am not furious or take pleasure in cruelty, especially to those whom I favor and have nearest to me. Do you not see, what worms and flies would increase to consume the grain and fruits of the earth, if the pleasantness of the springtime and beginning of summer ever continued?\".And the sharp and terrible winter did not purge the earth of such evil increase with its sharp frosts and bitter winds? Who knows not that in all things that are sweet, worms are found, which will soon consume all that they breed in, if it is not preserved by laying about it something bitter or very unsavory? If the ancient laws of this city judge him to die, who spitefully pulls down or defiles the emperor's image, or counterfeits his coin, seal, or signature, manuel, is it not more in line with justice that he should suffer, who, by selling the administration of justice, plucks down and defiles among the people the good reputation of the emperor? Or counterfeits and changes the mind of the emperor, which is his very immortal image, whereby both the prince and the people suffer comparably more damage than by forging money. Do not you, being so wise a man, consider that he who buys a thing may sell it? And for my part, while I live..I will never allow any authority to be used as merchandise. For I cannot, with my honor, condemn or prohibit what a man may buy. I cannot, for shame, punish a man for selling that which he has bought. Therefore, if you consider everything carefully, you will find no reason to blame me for cruelty or to liken me to a tyrant.\n\nWith these words, Ulpian found himself satisfied, and, marveling at the emperor's wisdom, ceased to speak against him in any sensible judgment.\n\nWhen he appointed any ordinary judges, advocates, or proctors, he caused them to be publicly named, urging the people and encouraging them to accuse openly if there was cause. He was accustomed to say, \"Let Christian men and Jews participate in the election of priests in such a manner; it would be inconvenient if the same were not used in the governors of countries.\".To whom were committed both the lives and substance of those under them. If they did not sufficiently prove it, and it seemed to be malicious detraction, the accuser should be beheaded immediately.\n\nThe household servants and counselors of the emperor, once they had been thoroughly tested and brought into good order by his own example, as well as the higher officers, judges, and all others who held authority in public affairs, were wonderfully able to bring the remainder of the public realm into a good condition. All men delighted in virtue and praised its beauty and benefits in their superiors. Rejoicing in the emperor's affability and gentleness, and seemingly fearing his severity, they eventually made virtue a custom. As a result, vices that had seemed insignificant and were not regarded before, became detestable to all men..Alexander, having dealt severely with the wicked, was either detested or at least disliked by the majority. In such a way that the emperor did not need to send out spies to discover men's conditions. For those who were evil, they were noted everywhere, and all men despised them. Consequently, it happened, as it does with a sick person in a hot fever, who first rejects every medicine the physician offers him. But when he sees the physician drink any of it, then he is the better content to accept it.\n\nNow let us return to Emperor Alexander. When he perceived that by his example, and that of other great officers, the people began to apply themselves and were becoming receptive to the necessary reformation of their living conditions, he rejoiced greatly, devoting himself wholeheartedly to restoring the public weal to its former honor. Therefore, in order that nothing should escape unchanged, he appointed many officers in the city and in the provinces, more than were accustomed to be before..Appointing causes civil and criminal to various jurisdictions, it is said that when one man has many matters to order for various effects, it goes with him as it does with a man's stomach, for the stomach receives meats, diverse in qualities and effects, which all together cannot be duly ordered by one man's nature. And if the natural heat in a man's body is not sufficient for this, that which is ordered for nourishment of life is converted to corruption of blood and other humors, which is the cause of sickness. But if any matter comes into the stomach that is apt for his temperature, there he will be perfectly concocted or boiled, and by a natural digestion made fit for the nourishment and preservation of other members. According to this simile, if one man in authority, who I liken to the stomach, takes upon himself the ordering and dispatching of all manner causes, his wit, which is in the stead of nature.In such a situation, a person would be so occupied or preoccupied with one matter that, in the meantime, another issue arises. If he leaves the first to address the second or third, the first matter worsens, as the parties involved become more heated and the contention intensifies. In a criminal case, if offenders are left uncorrected, fear is put aside, and they not only persist but also increase in their wrongdoing. Ultimately, where one man is responsible for many matters, none of them can be brought to a perfect conclusion. Since every act requires opportunity, which can never be found when many matters are intertwined, opportunity being only discerned by vigilant and constant study. Furthermore, where many men hold authority, good wits will not be hidden nor unrewarded, and many will apply themselves to virtue and study, in hope of advancement. And where there are many particular authorities..Alexander ordered that certain matters be addressed promptly. This was his decree. With the consent of the senate and people, he first appointed, as per Plato's counsel, public Conservators. Their duties included ensuring that Roman children were properly raised and educated from the age of seven to sixteen. In their leisure time, sons of gentlemen were to be trained in riding. All children and the rest were to be exercised in swimming, running, wrestling, and the use of military weapons. Maidens, during this period, were to be raised in modesty, humility, and domestic skills. They were not to be seen outside their fathers' houses, except in the temples, which were women-only places of worship..And it was the duty of the said Conservators to control every household, regardless of the estate or degree of the householders. If they found excess in food consumption or association with riotous persons, or if they kept more servants than there were rooms in their houses or were continually occupied with necessary business, then action was to be taken.\n\nAdditionally, no man, whether himself, his wife, or his servants, was permitted to exceed or change the apparel provided by the laws or the emperor's ordinances.\n\nFurthermore, no tavern or brothel was allowed to keep their doors open or receive any person before sunrise or after sunset. This was done to ensure that anyone visiting such places could be identified, and much good came from this provision.\n\nThe Conservators numbered three score, that is, two for every tribe..Rome was divided into thirty-three tribes. When they assembled and committed defects, they reported all of these defects to the city's provost, reserving the education of children, whom they admonished sharply if they found disobedient or neglectful. The Senate punished the parents if they were recalcitrant or negligent, regarding them as enemies of the public welfare of the city. Those who offended in other areas, the provost of the city punished, according to the statutes and ordinances provided in such cases.\n\nThe praetors, quaestors, and other similar offices and authorities he increased in number, although he divided their jurisdictions. He appointed some of them only for contracts, in which the word encompassed all things involving bargain or promise. He caused these matters to be thoroughly examined and discussed by the said officers..And in whom deceit or faith was found, he, without hope of remission or pardon, was immediately beaten with whips. This was also the punishment for those who had stolen quietly without any violence. The emperor saying, That it was but a fantasy and a thing to laugh at, to make a distinction between stealing and deceit or breaking a bargain, where it appears to be no diversity, but only that the former has trust and credence joined with it, and the other has none, but is a single injury. Therefore, in reason, it is the lighter offense, where, by the former means, not only the thing is obtained with as much injustice as if it were stolen, but also faith, which is the foundation of justice and consequently of the public weal, is dissolved. And therefore it ought to be avenged with no less punishment than simple theft.\nThe emperor made purveyors for grain from the city of honest and diligent persons, and to them he assigned particular auditors..At the end of the year, both the pursuers and auditors left their offices, and new ones were chosen. The receivers and those who procured or gathered the revenues of the crown received sufficient salaries from him. However, he did not favor them, calling them a necessary evil. If he discovered that any of them had amassed great wealth, he would take it all away, saying, \"Let it be enough that you have enjoyed my goods for so long. Be careful not to take unjustly from others, lest you anger me further.\" If he perceived any of them living uprightly and possessing good wit and learning afterwards, he advanced them to other roles, with which they confessed their service was rewarded. He never punished anyone severely for his own personal reasons, and the harshness he used in punishing offenses against the public good was only applied after careful consideration..It was thought by all wise men to be rightexpedient. The provost joined XIV, who had been Consuls, calling them governors of the city, commanding them to come with the provost, dealing with the city's affairs. And that no sentence was given, nor act made, but they all, or the majority were present.\n\nThis most noble Emperor was so rooted in virtue and fervent zeal toward the public weal, that vice was almost intolerable to him. And since he perceived, that idleness, that is, Ceasing from necessary occupation or study, was the sinkhole, which received all the stinking canals of vice, these being brimful, suddenly ran over the city, and with its pestilent air infected a great multitude of people before it could be stopped and cleansed. And notwithstanding, the people being once corrupted with this pestilence..The emperor, with great difficulty and over a long period of time, would deliver this. Before this could be accomplished effectively, a large portion of the population would perish. The wise and virtuous Emperor, considering this and taking great care, in order to provide excuses for idleness, arranged for every estate to engage in some form of exercise, beginning with the common people, who were the largest in number, and proceeding to every other degree or condition.\n\nFirst, all vile occupations or labor that could corrupt nature or weaken the body, he caused to be exercised only by bondmen or strangers, that is, not citizens. The Emperor apparently would not allow any citizen to be a market vendor or to sell anything by retail, unless he himself had made it with his own hands or provided for it through his own effort or study..The Romans, by traveling into various countries, gathered and brought into the city with their merchandise, the vices of other people, which were perceived by others as delightful novelties, caused more damage to the public wealth than the value of the merchandise many times over. There were no such things growing in Italy, or not in sufficient quantity, as wool, metal, and silk. It was necessary that none of it was produced in any place outside Italy. The Romans were permitted to buy in bulk from these foreigners and resell, but only as appointed by the Senate, and those involved were to be examined and assigned by the Provost of the city, and those associating with him. By the Emperor's command, these foreign merchants were courteously entertained, and so were all other foreigners who came to the city to buy anything..He allowed only those to practice any excellent art or craft, and were exempt from all charges for the wars, except only for the defense of the city. But he suffered only a certain number of them, which was not lawful for them to exceed. And to these were assigned by the Romans certain judges and officers, which were changed annually. But now to treat how he kept the people from idleness.\nFirst, he provided that where there was not any art or craft necessary, but that it could be found within the city, he ordered in this way. He knew every year by the officers called Censors, how many people were dwelling in the city of every age. Also by those called Ediles, how many households there were of every craft. Then he diligently inquired, of what perfection their works were, in which they were occupied. And if he found therein much lack, so that the craftsmen would suffer disgrace, then he ordered the seller of such crafts dismissed..He should no longer work for sale until he was instructed more perfectly. Despite this, the person was compelled to work under a more skilled man until his work was commended. Furthermore, after the children of the communers could write and read perfectly, they were set to some craft or art. But if within one year it appeared that they were unsuited to it or it was much contrary to their nature, the Conservators examined as much as they could to determine which craft or science their wits were most apt for. They were then immediately set to learn from good workmen in that field. He therefore attracted the most skilled and perfect craftsmen from all parts of the empire to dwell in the city, compelling them with his authority and alluring them with annual stipends for the finding of their households, and also free from all manner of exactions in peace or war..The emperor instructed the youth of the city in their crafts perfectly. The crafts he wanted the majority of Romans to engage in were those in which both body and mind could be exercised, which he called the crafts of free men. He considered other occupations, in which only bodily labor was involved, to be suitable for bondmen and beasts. Within the territory of the city of Rome and on the manors and serene of the gentlemen Romans, he ordered that bailiffs and overseers of husbandry should be free men and citizens, while plowmen and laborers should be bondmen and strangers. In other cities besides Rome, some of these things were changed according to the necessity and nature of the people, in which this emperor always had a remarkable consideration. After this diligent provision, if anyone of the people was found idle by the space of one whole day, except in feast days & other times of recreation, he was forthwith examined..And having no valid excuse, he was first whipped, and then committed to one of the craftsmen to whom he belonged. For every day that he was publicly seen to be idle, the person to whom he was committed should set him to any labor he pleased, as his slave or bondman, giving him only food and drink. It was not permitted to any other man, during that time, to give him food or drink, or to speak with him, except to rebuke him. And after the said correction, the said conservators should ensure that he was provided with a suitable living place to work.\n\nThe same order was diligently and (as I might say) exactly kept by the Emperor's strict commandment, both in Greece and Italy. And where execution ever failed or was neglected, the officers were deposed with open reproach, and forfeited the third part of their substance, which was immediately employed for grain..and distributed equally and freely among the people, within the city or town where such a thing happened, during the life of Alexander. Therefore, it was a wonder to behold how idleness was suddenly excluded everywhere, and skill in every occupation was increased.\n\nMoreover, to ensure that the people should not be too fatigued by continuous labor, so their bodies would not become decrepit and unfit for wars, he not only improved and enlarged the hot baths made by various emperors and princes before him, in which the people of Rome were accustomed to refresh and cleanse their bodies, but also created new baths more pleasant and sumptuous, joining them to those made by Nero the emperor. He conveyed water naturally hot, running through marble conduits from mountains in Naples, a distance of 100 miles from the city of Rome. Furthermore, he brought some parts of the ground covered with camomile, origanum..And other like grasses, both sweet in scent and soft to fall upon. The emperor also delighted in the viewing of the aforementioned exercises. Therefore, it was most part of his pastime or pleasure to see the people exercised in the aforementioned manner, or else the gentlemen to try themselves in the form of battle, as will be declared later.\n\nTo the said bays and places of exercise were assigned a number of keepers and ministers. To whom were given the keys. And those found to be at fault for this, the emperor and senate scrutinized with diligence. The person, by whose negligence it happened, as well as the controller, who seemed negligent, were sharply punished according to the laws. The controller or other officer, if found negligent, was with great rebukes expelled from his office.\n\nIt is to be considered that such sums forfeited by corrupt or negligent officers never came to the use of the emperor, nor did he give them to any person, but employing them on corn..He caused it to be distributed among the people. Which, in my opinion, was a marvelous policy, for by doing so he declared that he used severity not for his own particular advantage. And the people, who suffered harm due to the lack of officers, received the benefit of what was forfeited. This caused a multitude to always remain in wait to find some misdemeanor in the officers, so they might be relieved thereby. And the officers, at last, became most remarkable for their circumspection. And finally, the prince was not only praised but also, as a universal father to all his people, was most entirely beloved for his wisdom and charity.\n\nRegarding such persons as were in extreme poverty, and either by grievous sicknesses or feeble age, were decrepit, or otherwise unable to labor, I will declare the incomparable providence of this excellent emperor in the next chapter.\n\nBesides the fines, which I lately mentioned, imposed in the city of Rome..Alexander built common barns in every kingdom subject to the Roman empire for the people to store their private possessions. He also constructed many fair houses and mansions, which he immediately gave to his friends, whom he perceived to be most trustworthy. In a place called Baianum, he undertook magnificent and sumptuous works, adorned with images of those joined to him by any affinity. He created lakes and pools to be marveled at, bringing the sea to them and filling them with strange and principal fish. He also erected great and wonderful bridges, and repaired all those made by Trajan, leaving the name and honor of Trajan untouched. In the marketplace of Nero, he set up great images of the most noble emperors, some on foot and some on horseback..He made statues with titles over their heads, and between every image a great pillar of brass, containing all their worthy gestures and acts. He also built a basilica, where civil disputes were heard and judged. It contained within it a space of one hundred feet in breadth and a thousand in length, all standing upon porphyry pillars, which is a stone of purple color. The pillars were adorned with images of noble princes, Greeks and Romans, wrought in pure white marble, with their names over their heads, and under their feet, their acts depicted also in very small images of copper in a most lively and quick demonstration. But in one kind of magnificence he surpassed all others. For where diverse cities had been destroyed by earthquakes and therewith defaced, he, from the revenues of the same countries, gave great sums of money for their rebuilding. And many he restored to their pristine beauty and strength..He made various things more substantial and secure. There was no reputed town in his time that had decayed, but he caused the reason for its decay to be investigated. Furthermore, for the exercise of those above the common people, he repaired and newly made many necessary places and things. First, he visited all the libraries in the city. Where he found any books deformed either through ancientness, neglect, or any other means, he caused them to be newly written and placed back, and the houses not only cleaned but also made more ornate and necessary. He made a hutch for every book, so that any man coming to study there would have no more books to look at than one of the librarians would deliver to them. (Whereof there were a good number retained to give their attendance, having therefore competent salaries) before they departed..The keeper should carefully examine the leaves of the books he looked after, as anyone found cutting or tearing pages out would be apprehended by the officers called Ediles and committed to prison until they had sufficiently repaired the damaged books and replaced them with new ones. If the offender escaped through negligence or the keeper's favor, and the damage was discovered by someone else, the keeper would be expelled from his office without hope of pardon, and forced to make amends in the same way as the offender would have if immediately apprehended. He also established a new library, adorning it with principal works in every science and the images of the authors, skillfully crafted in both embedded work and portraiture: this library was divided into various galleries according to different sciences..All built in the shape of a circle, and separated by walls from one another: In the portion that belonged to Geometry and Astronomy, there were great cartes and tables against the walls, containing various lines, figures, descriptions, dimensions, measurements, conversions of star motions and planet revolutions, spheres and imaginary circles, as well as material spheres, quadrants, astrolabes, and all other instruments belonging to these sciences. Similar tables were in the portion that pertained to Arithmetic and Music, containing the various proportions of numbers and tunes, and there were harps, lutes, or organs added softly. For all instruments that were low and made great noise were excluded thence. The reason appears to wise readers. The place which was enclosed about with the said libraries, was also round, and adorned with pleasant imagery. For other necessary exercises, the emperor enclosed within a high wall..A ground joining to his own palace, encompassing in circuit one Italian mile and a half, within which was enclosed a gallery where exercised themselves, some in the said alleyways, running or casting the ball, some in the green places wrestling, leaping, and casting the javelin. And in the galleries stood other nobility and gentility, such as wished to behold them. And outside the walls were great and high trees of cypress and fir, conveyed thither with great industry: which trees cast over the walls a pleasant shade or shadow, and defended those who exercised from the vehement heat of the sunbeams. And in winter it kept the place milder and more temperate in resolving or breaking the violent and cold blasts of the northern and western winds. Often times the emperor himself delighted to come and behold the said exercises; but in his own person he never exercised himself except privately, and a few being present..In order to avoid being disparaged and held in contempt by his subjects if defeated, the emperor would engage in philosophical debates or consultations on martial or civic policies. He would do this by openly disputing or commenting on ancient stories, expressing his opinions and sentences in the form of a consultation. This exercise was of great importance for the development of wit and the production of counselors. The emperor enjoyed being present at these exercises in person, both to learn from others' wisdom and reasoning, and to potentially gain useful insights for more serious or pressing matters. Besides these individuals, there were also others present..They preferred to play rather than study, as they had a fair and large place in the palace where they played chess and other similar games. Here, they could be pleasantly occupied, where the winnings were neither gold nor silver, but only victory and commendation of wit or diligence. However, it was permissible for them to play games for a certain sum of money, which was assessed by the emperor and the senate. At dice, it was not allowed for anyone to play: The emperor having this sentence always in his mouth, \"Our ancestors trusted in wisdom and prowess, and not in fortune: and desired victory for renown and honor, and not for money: And that game is to be abhorred, wherein wit sleeps, and idleness with covetousness is learned alone.\" And for the mortal hate and indignation he bore towards this loss of time (for so it ought rather to be called, than a play), he made a law..If any man were found playing dice, he should be taken for insane or a fool, unable to govern himself. His goods and lands should be committed to sage and discrete persons, appointed by the whole senate. These persons, employing on him that which was thought necessary for his state or degree, should bring truly that which was required to the common treasury. This was intended so that when he returned to thrift or was seen by a good space of years, he should be restored, as well to his lands and goods, as to the revenues and profits that had grown in the meantime, while they were confiscated or in the rule of his tutors. Next, the emperor most hated thieves and extortioners.\n\nOnce, during a visit by Emperor Alexander to all parts of the city of Rome,.To behold how the Temples and other solemn edifices were kept and repaired, in passing through the streets he beheld a great number of people. Some were defaced with horrible diseases, and some mutilated of their members, as lacking arms or legs, or the necessary use of one or the other. Considering them with a severe and grave countenance, at last he said to a noble man called Iulius Frontinus, who at that time was Pretor or Governor of the city under the Emperor: What sort of people are these, who, being horrible and noisy to behold, seem unprofitable to the public weal, since they cannot labor, but consume those things which are ordained for them who can defend the public weal and us when occasion requires? Then answered Frontinus: Sir, they are your natural subjects. Part of them have lost their members by chance of war, where they have served you and your noble progenitors, Emperors of Rome. Some do lack the office of their members..by natural infirmities, the apparent spectacle to your majesty and all others seems horrible, are men afflicted with grievous sicknesses, which befall them (as physicians say), due to the putrefaction of natural humors. And from which (said the Emperor), does such putrefaction of humors arise, pray tell? Truly (replied Frontinus), as I have read and heard, it arises from one of these causes: either because of an excessive abundance of superfluous humors, thick and clammy, which are dispersed in the body, whereby the pores are obstructed. Also, it sometimes happens by the wrath of God, where He is offended or neglected in the duties that belong to Him, as it has been perceived often in this city, and declared by prophets.\n\nYour answer is correct (said the Emperor). But since I suppose that you call these superfluous humors, which exceed the natural proportion and temperature of the body in which they exist, I ask you to tell me if you can..From Frontinus: The cause of excessive abundance and their thickening and clamor, which stop the pores, is due to repletion and idleness, that is, eating immoderately beyond what natural heat can concoct in the stomach, eating meat on meat before the first meal is fully digested, and not using sufficient exercise to comfort nature and prepare it for the labor of concoction and digestion. You have now satisfied me (said the Emperor). Now, Frontinus, honorable father, what a pernicious negligence was shown by our predecessor Emperors, besides the bad example of various ones who have acted like poor tutors, allowing the people of Rome to consume themselves daily for years by license..Who has brought such a horrible sickness into the city, which I will endeavor to expel if possible. The next day, he summoned his council, comprised of fifty reverend personages, as I mentioned before. He declared to them the communication between himself and Frontinus, who was present at that time and one of the councilors, affirming that he was determined, not only to provide for those afflicted by the said sicknesses, but also for those who had been mutilated or wounded in war for the public good. He intended to eliminate, or at least minimize, the original causes of the said sicknesses. This noble enterprise was commended by all who heard him. Finally, it was deemed expedient by the noble Emperor, and approved by all his said council, that within the city of Rome, there should be built two fair and large hospitals to receive and care for them..Those who were so mutilated or injured in the wars that they could not exercise themselves in manual occupation (for all other labors were done by captives, bondmen, and slaves, and the Romans were therefore discharged) Also, near the city, in some village nearby, two other hospitals ample and necessary for five hundred sick persons should be built. Five physicians, substantially learned in medicine and experienced, should be appointed. Also, five expert surgeons, with two apothecaries, men of good credence and trust, who should be bound to have at all times all necessary drugs, vigorous in their force and virtue, without sophistication or other deceit in simples or compounds. Also, they should burn or utterly reject all things, which were either corrupted or so dried, that it seemed to the physicians (who should examine the wares as often as they pleased) to be harmful..The meat ordered for sick persons should be so little in quantity that it was less than sufficient for a whole person. When asked why he wanted them to have so little pottage, the Emperor answered jokingly for three special reasons. The first was that, as he had read in the books of Galen, the most excellent physician, the more one nourished bodies uncleansed and insufficiently purged, the more harm one did to them. Moreover, if the meat were more than the sick men could eat, the attendants around them would sell the leftovers and, having amassed much money, either live riotously and neglect their duties in caring for the sick people or, with the money they had earned, provide themselves with more wealthy and easy living, leaving the sick people without convenient attendants to care for them. The third consideration was.If sick men had abundance of good meat, many of them recalled that when they were well, they would be compelled to some occupation, and would not then eat so much meat and so good as they ate in the hospital, where they lay well and at rest. Therefore, perhaps when they were well, they would find means to fall again into their same sicknesses or other like ones, so that they might be brought back to the hospital. Such miserable nature was confirmed by various ones who had long experience with this. Regarding those who were mutilated or injured in wars for the public good, they should have a more plentiful entertainment if they were in poverty or lacked friends. But those who were not in such necessity should have an honest proportion of corn and wine, appointed by the Senate and the Emperor's consent, to spend in their own houses..as a token of gratitude from the Senate and people for their efforts while they were able. Furthermore, to provide for future times, he affirmed that the best and most secure means to pacify God's wrath and make Him benevolent towards the people was to exclude horrible vices and abominations from the city, and this would be achieved by honoring God purely. Regarding the disposition of men's bodies, made susceptible to corruption and consequently horrible sicknesses due to surfeits and idleness, he decided to issue an Edict or imperial ordinance, confirmed by an act of the Senate, that no man should consume more than two meals in one day, and there should be at least six hours between each meal. Also, the Censors or correctors of manners should take diligent care that if they found or were informed that any man of the community went to his meal..Before he had worked sufficiently in some occupation, the Censors caused him to be apprehended and kept in prison for three days, having only one ounce of bread and a little water each day, with no other nourishment. The Emperor, recalling a proverb he had heard from the Christians, said, \"Let him who does not labor eat not, for he who does not labor is not worthy of that which he eats.\" Those who could not be withdrawn from idleness, he would have sent to Spain to dig for gold, or to the islands called the Cassiterides to work in tin mines. And if they labored well without complaint within a short time, those were to be recalled to the city to apply themselves diligently to their occupation.\n\nHe also decreed that the common people should not have more than one kind of meat or fish at a meal, and it should not be either delicate or in great quantity. Anyone found doing otherwise was to be dealt with..A gentleman should contribute double the value of the meat he had for that meal to the common treasury. No gentleman should have more than three separate dishes at one meal, besides fruit, nor any senator above four diverse dishes and one kind of fruit if he pleased. He himself did not exceed this number, although no law compelled him. He would not have any citizen resort to open taverns, but each man should have his provision in his own house. Taverns and common cooks should serve only for those who dwelt outside the city and came there for some necessary business. And if any citizen was found in a tavern, eating or drinking, he should be punished by losing credence or possibility to any preferment. At the third time he should be sent to the mines, and remain there until he seemed to have amended his manners. A gentleman should be rebuked at the first time, and at the second time, lose the title of gentleman..and be recognized among the common people. The third time his goods should be committed to a tutor, whom he should have no portion, until it was well perceived that he had utterly left resorting to taverns. A Senator being found in such places should be discharged from the Senate immediately, during his life without hope to be restored.\n\nWhen Emperor Alexander had concluded these matters with his own counselors, he soon entered the Senate and there, in an eloquent and sober oration, declared the aforementioned articles, explaining his fervent desire to save the people of Rome, not only against external hostility, but also against internal dangers and consumption of their bodies by horrible sicknesses. This oration ended, all the Senate, with tears in their eyes for joy, rendered most heartfelt thanks to the emperor's majesty in their own names and on behalf of the people. And forthwith, without any exception or hesitation of any kind,.They confirmed it with an act of the Senate. The next day, the Tribunes gathered the people and declared all that had preceded. The people joyfully heard and received this news, ratifying it with their common consent with these acclamations: \"Noble Alexander, we pray the gods that they have no less care for your majesty than you have for us. Most happy are we that we have you among us. Noble Alexander, may the gods preserve and defend you. Proceed forth in your purpose. We ought to love you as our father, honor you as our lord, marvel at you as a god living among us. Furthermore, they added: \"Noble Emperor, take whatever you will of our treasure and substance to accomplish your purpose.\"\n\nUpon hearing of this generous offer, the emperor caused a response to be made on his behalf by Frontinus his Prefect. The emperor thanks you, but he will charge you with nothing concerning the building and furnishing of the said four hospitals..for he will do it from his own treasure: you only need to do two things for him, which will not be burdensome to you. First, that you cease not to pursue and obey continually all the said statutes and ordinances. Second, that you will be content, that such common revenues, which seem vainly employed and against the public good, may be laid to the maintenance of the said hospitals without any grudging from your part. Thereafter, all the people cried out: Do noble emperor, what seems good to you. For your most blessed nature cannot err or do amiss anything that you propose. Rejoicing thereat and remembering that long ago, he thought that the plays called Florales and Lupercales, and the abominable ceremonies of Isis (in which were shown by men and women naked, most abominable motions and tokens of lechery), were provokers and nourishers of beastly vice; therefore, by the consent of the senate..abolished the said plays and ceremonies. He appointed to lay their considerable revenues, which belonged to their maintenance, onto the said hospitals, along with some part of his own possessions that he had purchased. Within one year, the four hospitals along the River Thames were built in the most ample and magnificent fashion: so that all the chambers for the sick were made with floors ten feet above the ground, and each chamber having its own bay and fresh water conveyed into it via a conduit, their places of easement over the river, the windows facing north and northeast, the floors of great thick planks closely joined, in the lower story were the kitchens, larders, wardrobes, and such other offices. At the south side were like many chambers, the windows facing north, the kitchens and lodgings of officers and ministers..The sick men should be served at the western end. At the eastern end, there was a prospect into the north, where were the warehouses, which served as storage for medicines. Joining these were the living quarters of the apothecaries, physicians, and surgeons, and they were quite fair and nicely furnished. The two hospitals in the city were no less magnificent, but rather more costly, thereby enhancing the beauty of Rome. Once these matters were established, the Senate took on their governance, appointing every year ten senators to oversee and control all the officers and other servants. At the end of their year, these senators were to make a public account to the Tribunes and people, of the employment of every part of the said revenues. If any were found in arrears..He should be compelled immediately to pay four times the amount of the arrears to the treasury of the said hospitals. Eventually, so much commodity happened to the city of Rome from the hospitals and other institutions previously mentioned, that within very few years after, no foul sickness was perceived in the city nor in any outlying areas. By this, a great part of the chambers in the said hospitals were vacant, and much of the revenue was saved. This was brought to the common treasury, which later eased the people of taxes during times of war, to their great comfort and quietness.\n\nThe mind of this noble emperor was so fiercely set and determined to the good governance and advancement of the public welfare, and the conservation of the same, that in the first eight years of his empire, which was the most part of his reign (he reigned for only 13 years and 9 days), he did almost nothing else but continually sit with his counsellors..And there were never fewer than fifty men, excellent in learning and virtue, dealing and devising things expedient for the public good. Augustus the emperor reported to the entire senate once a month such things upon which they had been concluded, with the principal reasons why they had been induced, which, if the greater part of the senate seemed to approve, were then provisionally decreed and approved by their sentence, and enacted and published immediately. To prevent his labors and the authority of the senate from being frustrated by the lack of execution (notwithstanding that he had many spies, as I said before, to wait for the defaults of officers), he often disguised himself in various strange guises. Sometimes he appeared as a scholar of philosophy coming from Greece, speaking nothing but Greek, which he did most excellently. Often he appeared as a merchant coming from Syria or Persia, who then had but one language..And he, who spoke like the emperor naturally because he was born in Syria, had one or two men from that country with him. He acted like a scholar or servant, and one day he would visit one part of the city, another day another part. Politically, he found opportunities to observe the condition of the people, as well as the industry or negligence of the officers, which progress he would never discover to any man except Ulpian or one or two of his most secret counselors or servants. He commanded them to keep it secret, as they would avoid his most severe displeasure. In fact, during his lifetime, it was never discovered by them. But sometimes he could not escape unrecognized, and was occasionally seen by some. However, those who knew him dared not greet him or make any sign of recognition to him. But when they had disclosed it..all who heard it examined their own actions, and all who at that time had done anything worthy of reproof lived in fear, looking to be corrected or at least blamed. Contrarily, those who had done anything worthy of commendation took remarkable comfort, not doubting but that their good deeds would either bring benefit or the emperor's praises, soon followed by profit in some office or annual revenues.\n\nAfter reducing the city to this honorable state, he then, by the advice of his most discrete counselors, used to entertain himself outside the city, with a great company of honorable personages. For he never showed himself openly as emperor, but with a great and honorable presence, above any other king of the world, although he expressed a remarkable familiarity with all men who wished to approach him..King Henry I hunted without resistance to any man in honest attire and not afflicted with infectious diseases. In this relaxing pastime, he hunted the heart, the wild boar, or those called Alces, which were brought out of the great forests of Germany. These beasts were in greater quantity and length than any ox. He often disliked the bear, but only sparingly, except in areas where they were bred. For as the bear was by nature a devourer of cattle, he did not wish to have this species in places where cattle were nourished. In hunting these beasts, he sometimes rode on horseback to display his strength, sometimes shot, and other times threw javelins, which served for that purpose. Often he only observed young gentlemen hunting, whom he divided into several companies, and appointed to them a certain number of arrows or javelins, so that one should not be more exercised or take more pleasure in hunting than another. The lions, lynxes, tigers..Panthers and other strange, fierce beasts, he kept in great numbers, which were only meant to be displayed at certain times in the amphitheater and other similar places in the city, intended for such purposes. The people could take pleasure in watching them, as well as seeing some desperate persons risk their lives by fighting with some of these beasts or having one beast fight with another. He would never allow any Roman gentleman to engage in such behavior, stating that he considered none so insignificant that he would put them in danger for such a beast, whose dead body was of no value.\n\nHe also enjoyed hunting deer, foxes, and hares with greyhounds, instructing his horse (in which he greatly delighted) to make as many turns in the chase as the greyhounds did. In this pastime, he allowed each beast of prey only two dogs at the most, and he competed with many other young gentlemen on horseback..Those who were personally appointed by him, showed themselves most ready and diligent in introducing and checking the hunt at the most opportune moments. This was a pleasant and profitable exercise, providing a vision or representation of a squirrel in war, specifically when he hunted the deer and the beasts named Alces. In such situations, much strength and courage were required, and in the pursuit, there was much labor and painfulness. He used much prudence in this pastime. Those who hunted with him one day should not hunt the next, but observe other hunts and mark diligently the lack of those who hunted too hastily or too slowly. The best were praised. And by him, the master of the hunt, it was recorded in the emperor's presence, how many times each man was commended, to the end that as roles of captains and petty captains were vacant in any of the emperor's garrisons..They who were most active in the hunting were to be preferred to such roles if good manners were found in them. But this good emperor always had a vigilant respect for the form of their living, and advanced no man suddenly, but with long deliberation and good advisement. Moreover, not even during his hunting or other recreation would he let a day pass without consulting something for the public good, giving some true sentence in judgment, reading some place in good authors to increase his wisdom, or writing some story or other worthy of remembrance. He was such a miser of time that he was marvelously grieved if he spent any day in solace without doing any of the things I have recounted. Nevertheless, in the meantime, all the affairs of the empire were treated and ordered by men assured to be good and faithful, whom he knew well would not be corrupted. And when necessity required..He herded the matters before it was day, prolonging the time until it was late and within night. And notwithstanding, he never showed signs of weariness, nor was he in any part forward or angry: but always had one manner of countenance, and in all things seemed merry and pleasant. Undoubtedly, he was of an excellent discretion, in whom no man could find any lack, and of so ready a wit that if any man playfully taunted him, he would soon perceive that he understood him. After the common affairs, both civil and martial, he gave the greater part of his study to the reading of Greek authors, reading the books of Plato concerning the public weal. And when he would read any Latin books, he read specifically the books of Cicero concerning the public weal, and also his offices. Sometimes he read orators and poets: among whom was Quintus Ennius Ammonius, whom he knew and favored, and also Horace. He read much the life of the great Alexander, whom he particularly followed..Notwithstanding, he abhorred his drunkenness and cruelty. Although one and the other is defended and excused by some good authors, whom the emperor often believed. After his studies, he applied himself to wrestling, running, or throwing the ball moderately. After his exercise, having his body anointed with precious and wholesome ointments (as it was at that time the custom), he entered into a bath or steam room neither hot, where he stayed sometime by the space of one hour, not only to wash himself but also to exercise himself in swimming. And when he was come out of the bath, he would eat a good quantity of milk, sopped with fine manchet, and a few eggs, and thereto would he drink methe, and taking this for his breakfast, sometimes he would dine also: And often times he abstained until supper. Always at after noon, he applied the time to signing and reading of letters and bills, which were called remembrancers..The emperor studied the documents himself, and if standing was difficult for him due to sickness or age, he had them sit down, with secretaries or clerks reading the documents to them. The emperor always held a pen in his own hand to add what was necessary, but he did so by the advice or sentence that seemed best or most convenient. After completing these tasks, all his friends were summoned and allowed to speak freely and boldly to him. However, he did not allow anyone to be present alone, except for his master or Ulpian the lawyer, and those associated with him in some special cause of justice. In this manner, the noble emperor spent his time, interspersing it with other forms of pleasure.\n\nAt this time, in the city of Alexandria in Egypt, there was a man exceptional in all learning..Eighteen-year-old Euco, named Adamantius Origenes, was exceptionally eloquent in Greek. He was the son of Leonidas and had been educated in all liberal sciences and philosophy, surpassing the expectations of everyone. Origenes was a Christian, and his father had been beheaded for the faith. Origenes was also raised in the Christian religion from a young age, observing its rules in all forms of abstinence, humility, and contempt for worldly things. He was appointed by the bishop of Alexandrian Christians to preach and explain the scriptures, which they called the Bible. This led to a large number of people being drawn to the Christian faith daily. Despite this, Emperor Alexander was aware that they were devoted followers of virtue and peace..He would not allow any of them to be apprehended or punished; instead, he held them in great admiration and reverence.\n\nThe fame of the great cleric Origen reached Alexander the Emperor Augustus. The letter to Alexander, the chief bishop of the Christians in Alexandria, reads: \"The fame of the virtue and remarkable learning of Adamantius Origen, your great philosopher, reaches our ears continually. This makes us eager to behold and hear him, whose name contends in honorable renown with our imperial majesty. We do not, however, envy his glory, but counting ourselves partakers of his inspired learning and followers of his virtue, we request that you grant him permission to come to us in Rome at his leisure, without haste or trouble. We have written to our provost of Egypt to provide for him all things necessary for his journey towards us. Farewell.\"\n\nAfter the bishop had received these letters, he rejoiced greatly..Sent for Origen. But with great difficulty he persuaded him to make the journey, he alleging by various arguments that it would be more necessary for him to continue his preachings and lessons where a great part of the people were already well-informed in the Christian faith and daily increased, and grew eager for the interpretation of divine mysteries, than going to the city of Rome, where vice, pride, and tyranny abounded, to sow precious seeds, as it were, in the sand, or to give orient pearls to swine. Yet finally, when the bishop and other wise men had convinced him of the most excellent virtues of Emperor Alexander, and in what manner he had reformed the city of Rome, he consented to go. Once intimate with the Prior of Egypt, he, in accordance with the emperor's command, provided for him a ship with all things necessary for the journey. And because he beheld him simply appareled..He ordered for him various garments in the most honest sort that philosophers used: but Origen would not receive any part of it, not so much as hosen or shoes. Instead, he went to Rome as he was accustomed, in a single garment of cloth and barefoot. Upon his arrival there, mule and chariot were brought to him to ride in whichever he preferred. He answered that he was much less than his master Christ, who rode but one day in his life, and that was on a humble ass. Therefore, he would not ride unless he was sick or decrepit, so that his legs might not serve him to go.\n\nThe Emperor and his mother heard of Origen's coming and had him brought before their presence. He greeted the Emperor respectfully, kneeling, but the Emperor welcomed him with most gentle countenance and made him stand on his feet. Similarly, the Emperor's mother devoutly greeted him..And when the emperor had beheld his nativity and most assured countenance, he in his heart judged him to be a reverend personage. Then he demanded of him what he professed. He answered, \"Truth. The emperor asked, \"What do you mean by that?\" He said, \"It is the word of the living God, which is infallible.\" The emperor asked, \"Which is the living God, and why do you call him that?\"\n\nOrigen answered, \"I use that distinction for a difference from them, whom men, being long drowned in error, call their gods, whom they confess to be once mortal and to have died. But the God whom I preach is ever living and never died, and is the life of all things that are, just as he was the creator of them.\n\nAnd when the emperor had required him to declare the unity of God the Creator, he devoutly lifting up his eyes, after a short meditation, spoke with an incomparable and most comprehensive eloquence..He opened the mystery so that it became clear to the emperor and his mother, as well as to all of us standing around them (among whom I, Eucolpius, was most fortunate to be), that we seemed to have awakened from a long sleep, and saw things as they truly were, which before we had considered and honored as mere dreams and imaginations. The emperor then paused for a moment and said to Origen, \"I am greatly astonished that men of such wonderful knowledge should honor and revere a man who was crucified, one of humble estate and condition.\" \"Noble Emperor,\" replied Origen, \"consider the honor that the wise Athenians still pay to the name and image of Codrus, their last king of Athens. At the time when the war was made between the Peloponnesians and Dorians against the Athenians, the Athenians received an answer from Apollo at Delphi, which advised them that if they did not kill their king, they would be defeated in battle.\".They should have won: hearing this, Codrus protected his people before his own life, taking on himself the garments of a slave and bearing a burden of sticks. He went to the enemy's host and, with the intention of quarreling purposefully with some of them, he hurt one with his knife in the melee. He was then struck through the body and killed by him. After this was perceived and known by the enemies, they, in confusion, raised their camp and departed. And for this reason, the Athenians have always held Codrus in reverence, and all men think worthy of him and not without reason. Now, most excellent prince, consider how much more worthy, with what greater reason and bound duty, we and all men should honor Christ, being the Son of God and God, who not only preserves mankind from danger of the devil, his ancient enemy, but also delivers man from his dark and stinking dungeon of error..Being sent by God the Father from the highest heavens, willingly took on himself the servile garment of a mortal body, and hiding his majesty, lived under the guise of poverty. He was not slain by his enemies immediately, but much more against reason, by his own chosen people, the Jews, to whom he had extended innumerable blessings, and after his temporal nativity were his natural people and subjects. He quarreled with them by declaring their abuses and reproaching them with condign rebukes. At the last, he was not killed with an easy death like Codrus, but in most cruel fashion was scourged until no place on his body was without wounds. Then a crown of long and sharp thorns was set and pressed on his head, and after long torments and despites, he was constrained to bear a heavy cross. Upon this, his both hands and feet were nailed with long and great iron nails, and the cross with his naked and bloody body was lifted up high..It was violently cast into a mortar, and yet, notwithstanding all this torment and ingratitude, he never grudged, but lifting up his eyes to heaven, he prayed with a loud voice, saying, \"Father, forgive them, for they know not what they do.\" This was the incredible charity of the Son of God, employed for the redemption of mankind. He, the first man that ever was created, was taken prisoner by the devil, that is, kept in the bondage of error and sin, from the actual vision of God's majesty, until he was redeemed in this way, as it was ordained at the beginning.\n\nAt these words of Origen, all those present were wonderfully astonished. And the emperor, with a sturdy countenance, said to Origen, \"You have wonderfully set forth a lamentable history, but yet, notwithstanding, there are things dark and ambiguous in it.\".What requires a clearer declaration. For what makes you bold to affirm that Jesus, who was crucified in this way, was the son of God and God, as you have called him? Sir said Origen, sufficient testimony, which of all creatures reasonable ought to be believed, and for the most certain proof to be allowed. What testimony is that, the Emperor asked? Truly, said Origen, it is in various things. First, the promise of God, by whom all this world was made. Also by his holy spirit speaking through the mouths of prophets, as well Hebrews as Greeks and others whom you call Vates and Sybillas. Thirdly, by the nativity of Jesus from a pure virgin without carnal company of man, the most pure and clean form of his living without sin, his divine and celestial doctrine, his miracles most wonderful and innumerable, all grounded on charity only without ostentation, his undoubted and perfect resurrection, the third day after that he was put to death..His glorious ascension up to heaven in the presence and sight of five hundred people, who were virtuous and of good credence. Also, the gift of the Holy Spirit, in speaking all manner of languages and interpreting scripture, not only by Himself, but also afterward by His apostles and disciples, and given to others by imposition of their hands. And all these things ordinarily followed according to the said promises and prophecies. I omit to speak of the confession of devils, which Jesus and His apostles in His name were able to cast out of possessed people. The oracles and answers of those whom you unfairly call gods do remain in confirming this testimony. And when Origen had said all this, he forthwith began there and disclosed the answers of Apollo made at Delphi, affirming Jesus to be God. Afterward, he recited and declared the prophecies as well of the Hebrews as of the Sybilles and others. Lastly, the promise of God to the Patriarchs, by which it first appeared..Iesus was Christ and god, and by his temporal nativity he was king of Israel. The Jews were his natural subjects. Origen's declaration of this was so evident and clear, and it was set forth with such wonderful eloquence, devotion, and learning, that it persuaded the emperor and various others, including myself, Eucolpus, to embrace the Christian faith and doctrine. I give most humble thanks to God for this, by whose only grace I was called. At that time, the emperor granted permission to Origen to return to Alexandria; for although he dared not publicly establish the Christian faith by his authority, as the persecution of Christian men had only recently ceased and they were still odious to the Senate and people. Nevertheless, in his private closet, he had the images of Christ, Abraham, and Moses, and he himself honored God..I, myself, frequently being in secret with him, well perceived. Lampidius. And at last he requested of the Senate that a temple to Christ be built, which they all greatly objected to, saying that they had consulted the gods, who had answered that if this were allowed, all men would become Christians, and all other temples would be made desolate. Therefore he abandoned his enterprise, but he was always studious in the books of Christian men and often used their teachings. Whenever any man went out of the high way and passed through another man's land, breaking his enclosure and riding over his corn or grass, if he became aware of it, he would cause him to be beaten with staves or rods in his presence. Or if he was a man of honor or respect, he would give him great reprimands and say to him, Would you have that done to you?.That which you do to another, you should not do to yourself. When a man was punished for such a transgression, he would make it publicly proclaimed: That which you would not have done to yourself, do not in any way to another. Also, when cooks of the city claimed a certain place which Christian men had, and his pleasure was required there, he wrote in his decree that it was better that God be honored in any manner there, than that cooks should have possession of it.\n\nEucolpius writes that on one occasion he said to him and to Philip his servant: \"I perceive, you wonder at the learning of Origen, which induces you to embrace the Christian profession. Truly, the humility and charity of the Christian people, which I have heard of, and which I daily observe, move me to believe more that their Christ is God, than all the rest of his persuasion.\n\n\"And on one occasion, two Christian men proudly contended with each other\".And they accused each other of speaking reproachful words about the Emperor. He called them before him and forbade them to call themselves Christian men, saying: \"Your pride and malice declare that you are not followers of him whom you profess. Though I may lack something that I will gladly amend, I will not allow you to act unjustly against him, whose life and doctrine you all affirm to be uncorrupted and without any lack.\"\n\nThese words spread among the Christian men in the city of Rome, making them more cautious, humble, and charitable in their constancy.\n\nWhen the Emperor reached the age of twenty, his mother Mammea exhorted him to take a noble and ancient maiden as his wife. She did this to ensure that he would have offspring, which would bring tranquility to the city and empire, and provide him with the principal comfort, as well as the approval of the Senate..And after hearing all that his mother had to say, he answered her as follows: I dare say, madam, that you have given me this consol, out of a sincere and natural love that you bear towards your only son. But since the matter, which I have debated more within myself than I suppose you have, I will declare to you how I find in my mind that taking a wife would be more harmful than fruitful to the public weal and to myself, especially at this time. For where you would have me take a maiden, if she is much younger than I am, she may not be as apt for the generation of children, strong and lusty as if she were older. I do not wish to bring disgrace upon the imperial majesty with weak and unlusty children. Also, the sturdiness of the Romans may not be able to sustain being governed by a weak ruler..But if they are as old or older than I am, then I will be troubled and unsettled in mind. You know well that it is not yet four years since the abominable monster, my kinsman Deliogabalus, left not only Rome but all of Italy so polluted with detestable lechery that it was with much difficulty to find a house where some kind of that vice had not been committed, either voluntarily or by force. Therefore, if I were to marry one of those cities or territories, although I found her by reputation and experience to be a maiden, still that would not dispel my suspicion: I would always think that she was rather kept by restraint of liberty than by her own chastity, considering that she saw or heard daily such wanton allurements and provocations to lechery that the custom thereof assailed the mind so continually..It was nearly impossible for one to escape uncorrupted, despite vigilant custody protecting the body. This suspicion would enshroud my heart in such melancholy that I would seldom be merry or pleasant with her, for whom I could not love perfectly due to my mistrust. And to take a wife from any other country, you know well it has not been the custom of emperors or other noblemen of this city, I suppose it has been for the wars, which may have and might subsequently occur between us and these outlying countries. Therefore, if the women of those lands were married to the emperor and other nobility, and hostility soon ensued between them and those countries, much inconvenience could come to the city and public welfare through the women favoring their parents. I will not recount the means, for fear of offending you and other ladies, and also since you and all the wise may shortly infer what I mean. Finally, I am determined not to alter this custom..Which is both ancient and honorable. Moreover, I cannot be certain to have a generation when I am married, and then the only reason for that is utterly frustrated on the public weal, by the folly or vice of my children, if they do not consume the problems, men hating my name for that I have begotten and left in their stead a ruffian or tyrant to succeed me: instead, they will praise me for my own charity. O what sorrow and pain shall my soul suffer (if there is any care among them, which have passed out of this world) when I shall behold with immortal eyes, my child, which is of my own substance, abandon that thing, which I loved, to embrace that which I hated, to be of the Senate abhorred, of the people detested, and of all foreign princes disdained, and finally of all honest men persecuted like a serpent or monster, like a wolf or a tiger, infamed for lechery, pursued for tyranny? O happy sterility, where there is no annoyance. O hateful fertility..I am sure sterility can no longer harm me, except take from me the title of a father or the delight of seeing my little son ride on a horse, or hearing him chat and speak like a wanton. And I am not sure fertility will bring me any more quietness, since I have all things ready. For my child being of such inclination, if death takes him from me, than I would languish in incurable torments, considering I cannot well endure the death of my servants. If he lives with me and is either a fool, a rash or tyrant, I would rather scratch out my eyes than behold such a monster proceed from my body: you rather sleep him with my own hand than let such one succeed me. Or if he escaped me, I would ask that only reward from the senate and people, that they would sacrifice him on my tomb when I was buried. Therefore, mother, I pray you cease from exhorting me to marriage..Until I am better disposed, which will be, when I encounter someone whom I have not yet seen, who may arouse in me some affection or awareness, learning and wisdom will be surpassed. With these words, the wise lady, showing herself content, departed to her lodgings. But it wasn't long before she summoned the emperor to a supper and banquet. Against his coming, she had gathered a great number of the fairest maidens in Rome, attending upon their mothers or other ancient and sad gentlewomen. When the emperor beheld them, he immediately suspected his mother's intent. Nevertheless, he courteously countenanced them all and feigned contentment with their company, although it was not becoming of his mood. But after he had eaten and drunk more wine than was his custom, being heated in body and spirit, he cast his eyes here and there. At last, he beheld an excellent fair maiden named Memmia..Sulpicius had a daughter named Eucolpia. After meeting and finding her wise, sober, and humble, he grew to love her. With the persistent urging of his mother and the consent of his council, he eventually married her. However, she died shortly after, causing him great sorrow. He often expressed his sentiment, saying, \"Such great treasure as I have lost, a man seldom finds.\" Death was gentle, he added, if it only took that which offends.\n\nEucolpius does not wish to be known as having had any more wives. However, Lampridius, citing the authority of Desippus, claims Alexander had another wife, the daughter of Martianus. When it was discovered that she plotted to assassinate the emperor by treason, she was put to death, and her daughter was separated from the emperor. Herodianus asserts that this was orchestrated by the malice of Mamaea, the emperor's mother, without any other cause..She could not endure her daughter-in-law being called Augusta, and therefore had her exiled to Africa, taking and converting her father Mammea's lands and goods for her own profit. I suppose this report is not true, considering Mammea was such a wise and virtuous lady, well instructed in Christian religion, and knew how detestable envy and cruelty are to God.\n\nOnce, while he was Censor or corrector of manners with Julius Paulus and Callidius Rufus, and walking in the streets of Rome with a few other disguised men, he happened upon a senator's son with a large retinue of young men. They greeted him with reverence, but the young man looked down on them disdainfully with a proud countenance..The emperor, without saying a word, and those with him did the same. Therefore, upon his return home to his palace, the father of the young man was immediately dismissed from the senate. The emperor declared that he was not worthy or fitting to be part of such a revered company, where the public welfare ought to be governed and the emperor himself chiefly counseled, since he had so poorly raised his son. Not only did he lack humanity and display a more stately demeanor than was appropriate for his rank, but he also encouraged pride in those around him, which is the captain of vices and the chief destroyer of all public weals. Shortly thereafter, he summoned the young gentleman and his companions and sharply reprimanded them. He declared that pride is the most horrible monster and hated by all good men, not only those who are proud themselves, but also those who encourage it..Those who are less proud are in fact the most detestable. Pride sleeps but awakens hatred, provokes disdain, kindles malice, confounds justice, and subverts public welfare. On the contrary, gentleness and affability foster affection, increase benevolence, inflame charity, support good equity, and most surely preserve countries and cities. After he had exhorted them to abandon and leave the aforementioned vice and others, and to embrace virtue and gentle manners, by which they would acquire more esteem than by high countenance, and threatening them, he warned that if the said fault were discovered in them again, he would not only exclude them from all dignity but also from the name of nobility, and place them among the base commoners.\n\nThis sharp correction humbled many a proud heart. By the custom of gentleness, pride was so abhorred throughout the city that any man, by chance, due to a natural habit or appearance, who displayed pride, was publicly reproved and corrected..A man, who seemed proud and unwieldy, and lacked purpose, was a source of amusement or disdain for onlookers. This led to the creation of a proverb: Slaves and bondmen have only the liberty to assume a proud countenance because they are shameless; noblemen are always known by their gentleness.\n\nIt wasn't long before the emperor, looking out of a window in his palace, saw some gentlemen engaging in wrestling, running, and jumping. Some commoners approached them without any sign of reverence or asking permission, and rudely joined in their recreations. When the gentlemen were offended, they told the commoners to be content with their station..And they argued amongst themselves about how to spend their time with their equals, the communers mockingly responding that each of them was capable of living better and having more abundance to be generous and enjoy pleasures than the best of the others. If the emperor's guard had not arrived sooner, the communers would have fought with the gentlemen, putting them in danger, for there were more of them. The emperor, witnessing this, took great offense and was so angry that he had ever been. Therefore, he ordered the communers to be kept under guard and strictly commanded that nothing that had happened be mentioned until he had further decided. And so, he summoned the provost and tribunes and demanded that they send their ministers to summon all the male communers of Rome to appear at the Theatre of Pompey the following day..In the place where the emperor personally wished to be present, he declared matters concerning the most dangerous state of the public welfare. The emperor's command was carried out accordingly. A procession was made at the end of the theater, where the emperor was to sit in his majesty, and all the people should plainly behold him. The theater was a structure in the shape of a bow with a large bend. Around the entire circumference were benches one behind another and on top of another (for it was narrowest below, and widened upward). All the people sat there. At the narrow end, which was like the string to the bow, were the seats of the senators, and behind them were those of the gentlemen. At the appointed time, the people being in the theater as they were commanded, the emperor came, accompanied only by the provost and tribunes..Leaving the text as is, as there are no major issues that require cleaning:\n\nThe emperor leaving all his guard at the gate of the Theatre. At his coming all the people rose, and with most joyous acclamations, saluted him; but he, contrary to his old custom, passed by them with a displeased countenance. The people were not a little abashed, and with hearts full of loving fear and constant silence, prepared their ears to hear attentively what the Emperor would say. He, after long beholding the people, at last spoke to them with a grave countenance full of majesty, as follows:\n\nWe know not how to begin to speak to you, for we do not know by what name we shall call you. For if you were Senators, we would call you fathers; if you were gentlemen, we would call you friends; if you were as you should be, good communers, we would call you good people of Rome, as we were wont to do. But since election has not made you Senators, nor nature gentlemen, nor your merits good communers, we know not by what name to call you..We are in no little doubt what to call you. If we should call you Romans, we fear that Romulus, from whom that name originated (if he is indeed deified as you suppose), will avenge himself upon us as much as on you, for applying his glorious name to such people who are intent on dissolving this noble empire, destroying this city which he first founded with his most excellent prowess and wisdom, and extinguishing, if anything can extinguish it, the most honorable and glorious fame of this city and its people. This fame has pierced the clouds, flowed over the high mountains, passed the petty seas and large rivers, run through great deserts and wildernesses, and reached the farthest bounds of the world. Therefore, we will omit calling you by any name until we can find one that is fitting for your merits. Perhaps, upon our coming, you will find our countenance towards you more strange than it has been..We believed that we were being treated with some private displeasure, perhaps due to something concerning our person, or because we had allegedly shifted from our previous temperance to tyranny. You may recall that we both hail from the same lineage, which I do acknowledge. If this was your suspicion, we will quickly dispel it, and put your minds at ease. We will assure you that no one has offended us with words, taken anything from us, betrayed us, or done anything privately to our disadvantage. Regarding our accustomed manners, which you found satisfactory, we have not, and do not intend to alter them. We have always held tyranny in the strongest contempt..We now abhor it most. Our corrupt predecessor's nature never resided in us. One garden at a time brings forth both poison and wholesome medicine. We see one man who, by one man, has many children; some are fair and personable, some ugly and crooked, some wise and apt for doctrine, others fools and dull-witted, one is courageous and hardy, another is a coward and dastard. This child is gentle and inclined to virtue, the other is fierce and wrapped in vices. This is not a rare thing, but a daily experience. If this diversity occurs in one garden and in the generation of one father and one mother: then we can well escape the cause of your suspicion. We and Heliogabalus having diverse fathers and diverse mothers, and they as diverse in their conditions, as you yourselves can bear witness, who have known and seen proved the chaste living, sanctity, and prudence of our reverend mother..And in what honesty and virtuous discipline she has nourished us and brought us up, until the time that by God we were called to this dignity. This should be enough to persuade you that neither anything concerning ourselves has moved us to displeasure towards you, nor should you entertain any suspicion of tyranny. Now you shall know the very cause why we are discontented with you. For although we said at the beginning that you were attempting to dissolve this empire, destroy this city, and extinct its glorious fame, which in deed is the cause of our displeasure and sorrow, yet in those general words, you do not perceive (I suppose) what we mean by that. Therefore take good heed, and you shall here understand:\n\nRomulus, after he had built this city, he, by his divine reason, considered, and (as I doubt not) in the time of the building experienced, that in a confused multitude of people, they being of various wits and conditions, if order lacked..There might not be a perpetual concord, but through continuous variation and discord, the people of necessity should either abandon the city and divide themselves to seek various places to dwell in, or staying in continual sedition, would shortly and easily be subdued or destroyed by their neighbors dwelling around them. Wherefore, using a gentle and noble house, excelling the rest of the people in noble courage and finesse of wit, first decreed and stabilized this order: that the company, which he had assembled, both those he had brought with him and those he had attracted from various parts to him, should generally be called Romans forever; and that among them there should be three states or degrees, each one of them necessary for the public weal of his noble city, in their various administrations, duties, and exercises. To the first state, he expelled from the entire congregation one hundred men ancient in years..In moderation, sobriety of manners, and sharpness of wit, were the principal personages of that number. He appointed and established a council, whereby the affairs of the city and its appurtenances should be ruled and managed. And these counselors, for their age, should be called senators (for senes in Latin are old men), notwithstanding being called or spoken to, they should be named fathers. Moreover, of this college or company, should be elected the great judges and officers in the public welfare, to whom should be committed the determination of justice, the execution of ceremonies and solemn sacrifices, and other authorities, which belong to governance. Therefore, he desired that in this state there should be a majesty, which of all other men should be held in singular honor and reverence. Similarly, it seems that this state was ordained for counsel and governance..He elected from the remaining younger, valiant and hardy men, a larger number, whom he called Equites, and the order, Equestris, to whom the chief defense of the city against enemy invasion, as well as other small administrations, should pertain. He intended to honor this state with the rest of the people, and to distinguish them from others, he assigned them to wear a ring and carry javelins. They were later called Quirites, which in the old language of this country signified spear men. Senators were to be elected from this state when the just number of the Senate decreased. The third state consisted of the common people or communers, to whom no authority should be committed, but they should apply their occupations..and be ready to execute the statutes and ordinances made by the senate, also be obedient to the great officers in what pertained to the public weal. Furthermore, when wars required that they should go forth, be obedient and diligent at the commandment of their captains and leaders. This order being established by Romulus, as long as in every degree it was duly observed, how marvelous did this city prosper. The wonder was how few Romans, in regard to this, not only defended this little territory against the great number and power of various and sundry people assembled against them, but also beat them back to their own houses, entered into their cities, despoiled them of their substance, and compelled them not only to desire perpetual peace but also, in the end, to become their subjects and tributaries. And when this good order began to be broken, your state, aspiring to govern and rule:.Where were you ordained to obey only: what can you find clear from sedition and discord among you? Who can number the Romans, who have been slain in the civil wars and commotions? Who could, without tears, recite the dreadful state of this city in the time of Cinna and Marius, whom you elevated to the highest dignities for contempt of the nobility? By this your disorder came upon the city various calamities. You chose Caligula to be your Emperor, and where might there be found a more horrible tyrant? In whose name he so delighted, that looking in a glass he would most diligently form his visage into the most terrible facion. Also, in recompense of your kindness, he wished that all the people of Rome had but one neck, that he might strike it off at one stroke. I am ashamed to recount my predecessor and kinsman Heliogabalus, the detestable vessel of abomination. But you ought to be more ashamed..That you set aside such a great number of honorable personages, experienced, wise, and valiant, worthy each of them to be emperors, and chased Heliogabalus, a stranger-born boy, a fool in regard to their wisdom, to be your sovereign lord, who brought you to the most vile subjection that any people were in the world? Is there anything in mankind so vile as to be under the condition of brute beasts? What beast can you name that will suffer in its presence another beast to occupy in the act of generation her, whom he has chosen for his mate and companion? But to his power they will resist and fight with him. Heliogabalus held you in such captivity that partly to avoid his displeasure, partly to flatter him and get something from him, you not only suffered him to abuse your wives and children, those who pleased him, but also increased your brothel houses..And with open eyes, let your wives and children daily and nightly haunt them. And openly in the streets (which I abhor to repeat), to apprehend men and provoke them to lechery. I omit for the shortness of time many such other elections, which have proceeded from your gross and presumptuous wits, after you had transgressed the order in which Romulus left you, and exceeded the terms of your office or duty: which at last was perceived by you (as I supposed) when you, being tired of that beastly license which that beast Heliogabalus gave freely to you, had killed him and took me to be your emperor, although with all my power I refused that burden until I was compelled by the Senate and you forced me to take it. And then desired me to reduce the state of this city to the first order. For the past eight years I have traveled, with little pain, study, and labor: beginning at my own household..I intended that, by the example of my servants and officers, you and others under my rule might reform yourselves sooner. This would also help you be less offended by my severity. Since I saw much corruption coming from the Senate, and since you were oppressed by the pride and corruption of judges and officers, I took great care to root them out and dismissed them from their positions without mercy.\n\nI purged the state of gentlemen of ruffians and rioters, and I caused those I advanced to be daily exercised in acts of prowess or else to hear lessons in such a manner of doctrine that they might thereby acquire more wisdom to become officers or counselors in the public weal. I visited the state of the people only in punishment of crimes, for I judged that you had the least liberty to do any great evil..being as I said, oppressed by tyranny. And that the vices among you, like those among your superiors, I believed would be abandoned through their punishment, and good manners would be gladly embraced through the virtuous example of such honest men as I have placed among you. But now I perceive all has happened contrary to my expectations. For sparing you and correcting my servants, and the sharp reformation of the senate and gentlemen, has brought you to such a presumption and arrogance that you contend to be equal to gentlemen, using no form of reverence towards them, either because you think I fear your persuasions more than I favor their honesties, or else because your riches make you so proud, which you abuse in excessive pleasures, and therewith deplete the patrimonies of many young gentlemen, making them beggars, or by the severity of the ancient laws of this city..taken them in bondage and slain them in irons. And by such colorable raids, you have bought great possessions in Greece, Sicily, and Spain, whereby you accumulate treasures and pleasures like great princes. If you think me afraid of your power, your opinion is false. Above all things, I most desire to die for the defense of this noble city's public welfare: and in truth, I would rather die than see the calamities which necessitate it, if order is not kept, as I have before declared.\n\nAt that word, all the people cried with one voice, pouring out tears from their eyes, \"Live, most noble and gracious emperor! He who would your death, let him die, let him be rent into pieces. Our power shall not annoy you, but to death shall defend you. You have restored us to life who were dead, to liberty who were in thrall, to honor who were dishonored. Live virtuous emperor, and whatever lack you find in us, restore it, and we shall obey you.\".and he who will resist or rebel, let him be slain and drawn with a hook through the city, and thrown into the Tiber. You are in charge, our father, whom we chiefly will honor. In age you are our most dear son, whom we favor more than our own lives. And then afterwards they cried: Live most gentle and righteous emperor.\n\u00b6Hereat the emperor relented, and with much pain retained the tears of his eyes. And after he had composed his spirits and countenance, he spoke to them in this way: I am content that you have declared that there is yet some portion of virtue in you, which gives me hope that neither the noble renown of this city begun by Romulus, and augmented by other honorable governors, nor my labors in restoring it when it was decayed and likely to perish, shall fall into ruin. But if you remain constant in this affection, I trust that right shortly the public weal shall flourish, and that this city and people will flourish..Children and successors of the virtuous Romans, I call you: You most victorious people, branches of Romulus, subduers of realms, exemplars of virtue and prowess to all the world, mitigate your covetous appetites, expel from you avarice, keep your high courages in check, I mean, not exceeding the bounds of your popular state, and compare yourselves with your superiors. Be charitable and merciful to your countrymen, relieving their necessities with your abundance. Advance to the state of gentlemen according to reason. Then consider, if you would not also reciprocate being preferred in reverence. Nothing will make a man more willing to do his duty than to think what he would require of him whom you subject to yourself. It has been said of wise men, that he who would be a ruler:.A proud and covetous subject shall first learn to be a good subject. For truly, a proud and covetous subject will never be a gentle and temperate governor. Now I have no more to say to you, but apply yourselves with good will to restore this city to its ancient and most laudable order. I shall endeavor myself by example and diligence to bring it soon to its perfection.\n\nThus ended the emperor's oration, and therewith he arose and departed. All the people pursued him with this acclamation: \"The gods immortal keep and defend you, most noble emperor. You are the crown of our glory, of our wealth and prosperity: hated be he of Gods and of men who would displease you. Do what pleases you, the gods immortal defend you.\"\n\nAfter the emperor was returned home to his palace, he decreed that the said communers should be deprived of their liberty and name of Romans, and delivered as bondmen to the said gentlemen, with whom they presumptuously had contended..And so, to remain in that state, except they redeemed themselves by making the said gentlemen in possessions and movable goods better than they themselves were when they contended (for in truth the said communers were very rich men, as well in substance as yearly revenues), they should then be restored at once to their liberty. This was done, and the said communers, abhorring servitude, in contention redeemed their heads, according to their decree. This example was found afterwards so profitable to the public good, in retaining the ancient order and restraining sedition, which before that time often and then occurred, that it was thought by all men that there was never decree or law made that was more beneficial to the city. Therefore, the emperor was not only feared, but also more honored and loved by all the people..Which were good citizens and chiefly favored the welfare of their country. Like severity he used to all other states, as partly it is before rehearsed, and partly I will now briefly declare. Lampridius. He so heard the complaints of soldiers against their captains, that if he found any captain in fault, he punished him according to the quality of the act, without purpose to pardon him. Like austerity he used to them that served him in wars. Lampridius. For once when he heard that one of them had done wrong to a poor old woman, he dismissed him from his retainer, and gave him to the woman to be her bondman, that being a carpenter, should with his craft and labors relieve her. And when the residue of the soldiers were therewith displeased, he persuaded them to be contented with it, and did put them in fear to grudge at it. Oftentimes he dismissed whole legions, never fearing his army, for as much as never man could reprove him..In his life, no captain or petite captain took or detained anything of their soldiers' wages. When he arrived at the city of Antioch, his men-at-arms fell into wantonness, haunting women's bawds and other riotous pastimes. When this was brought to his ear, he caused all of them to be apprehended and put in prison. This news reached the prisoners, who were of the fellowship of those taken, and they began to make a commotion. Then the emperor went to the place of judgment and caused the prisoners to be brought before him, with the remainder of his men-at-arms standing around him, armed. And then he began in this way:\n\nComrades in arms (so that the actions of your fellows displease you), The discipline left to us by our ancestors maintains and keeps the public weal, which, if it is allowed to decay, we shall lose not only the name of Romans, but also the Empire. We may not suffer such things to be done..\"which of you were supported by that unclean beast Heliogabalus. The Roman soldiers, your fellow warriors and companions in war, they haunt brothels, taverns, and baths in the Greek fashion, and one provokes another: shall I endure this any longer, and not strike off their heads? Thereupon a great rumor and noise arose among the people. Then he said again: you who are here, cry out when it is necessary in battle against your enemies, not against your emperor and sovereign lord. I dare say, your captains taught you to use those cries against the Poles, Germans, and Persians, not against him who has given you meat, lodging, and wages. Cease therefore of your terrible cries, which are only necessary in war and battle, lest I with one mouth and one voice dismiss you Romans, and yet I doubt where I may call you. For you are not worthy to be of the people of Rome, if you know not the law of the Romans. And when they cried louder\".And he immediately told them: Put down your hands. If you are brave, you should advance against your enemies, for these things do not frighten me. But if you kill any man, the public wealth, the senate, and the people will not fail to avenge us. But when they brawled and murmured even more, he cried out to them with a loud voice, saying, \"Get you hence, Romans, and put off your armor.\"\n\nA wonderful example, they all putting off their armor and soldier's coats, departed each man to his lodging. It was then perceived how much his severity profited. Then the emperor's guard brought all the standards into the camp, and the people themselves brought all their armor to the emperor's palace. And the legion which he had dismissed, after he had been summoned to it for thirty days before he went towards Persia, he restored to its place immediately, and by their prowess especially.After defeating his enemies, he ordered the beheading of all the captains of the said legion. This was because the soldiers had passed their time riotously in a place of excellent pleasure called Daphnis, and had made a sedition, tempted by it.\n\nShortly after Alexander had chastised the pride of the common people of Rome, as recounted earlier, he himself came into the Senate and declared the various inconveniences that had occurred, both to the city and to the subject countries, through the following: some delight in excessive pleasures, such as having great and beautiful houses, large and pleasant orchards, and enclosed walks with high and strong walls, ponds and lakes, and conveying salt water to them by a long distance through rocks and mountains, and having various kinds of strange fish in them. In these endeavors.They have not only consumed their goods and patrimony, but also the work beyond their expectation, far exceeding their power. Some have been constrained to borrow large sums of money. Others, of ambitious courage, have used prodigal expenses for continuous feasts and banquets, as well as distributions of great sums of money among the people, and giving great rewards to corrupt senators and other great officers, to attain high places or dignities prematurely, or not worthy of some high place or dignity: whereby, they being brought into poverty, have been also compelled to seek help from others to maintain their folly. All these unprofitable persons report to you, especially if you consider that when they have borrowed so much, and the sums borrowed being so increased by usury, they are in desperation to borrow any more from their creditors..but also in the state are severely punished according to the laws: than do they desire some alteration in the public weal, then fish out the ambitious courage of those in authority, and between whom of the noble men is envy or private displeasure, then seek they matter of sedition within the city, which not being wisely repressed, has at its back division of parties, civil commotions, often times battle and destruction of people. Read the histories of Rome and see how often they called for new tables, that is, that the instruments and obligations made for debt should be canceled, and until it was done the commotion ceased not. Now see, that the chief cause of this inconvenience was the said persistent practice of usury, which, as the occupiers saw the wantonness and prodigality of the nobility, gentlemen, and other increase, so did they augment it, esteeming their own lucre more than the public weal..In my judgment, usurers among the Romans should not be counted among us, but if they are not willingly reformed, they should be taken and used as destructive enemies towards us all. The Senate, with the exception of a few, commended the emperor's zealous intent and offered their consents in making such a law as seemed expedient to the emperor and them, for the redress of so great an enormity. Then one Catelius, a noble Senator and a man of great virtue, spoke in this way:\n\nMy opinion is, noble emperor and revered fathers, that no kind of usury shall be practiced within this city, but first, a diligent search should be made to determine how many Romans there are and who they are, who have entered into bonds for the payment of usury, and likewise who are the creditors. Once the principal debt is known, the creditors should be compelled by an edict of your majesty..To hold them in check, with repayment of the sum or value of the thing that they lent. And by an ordinance of this council, the principal debts are to be paid out of the city's treasure, the debtors bringing in pledge or surety to repay it within five years to the treasuries. No man shall lend money or anything else, which the debtor shall be compelled to change into money to serve his convenience, upon any condition bargained or promised to have profit from the loan. And if he does, all his movable property is to be immediately forfeited to the common treasury. Furthermore, if any Roman happens to be in need, by any misfortune or casualty, or by necessary charges, which he could not avoid, that he should come to the provost of the city and treasurers, bringing with him one senator and two of the people, men not suspected of infamy, who shall swear by the gods preservators of the city of Rome, that they know\n\n(Note: The text appears to be in Early Modern English, but it is generally readable and does not require extensive correction. Therefore, no major cleaning is necessary.).That the necessity does not arise from the said evil occasions: Once this is established, he shall provide sufficient security or bring in two capable persons to undertake the repayment of the money he will borrow. The treasurers shall deliver so much to him as seems sufficient for his necessity to the Proost and them. And if any other man will lend them willingly what they desire, without the practice of usury, if the borrower has consumed his goods in such folly as previously declared, then he shall not be charged with the repayment of that which he borrowed, but the creditor shall be clearly excluded from thenceforth, having no manner of remedy for his loan. But if constraint or misfortune causes necessity, and anyone lends to another for benevolent charity, without any color of usury: if the debtor neglects the repayment thereof and willingly lets the day pass when it ought to be paid..He mercilessly upholds the common laws of the city to prevent their neglect. This law, when enforced, will keep us from having undesirable elements such as usurpers, landless gentlemen, and sedition-mongers in our city, who could disturb the public peace. Now, you have heard my opinion; feel free to add or modify as you see fit, according to your wise judgments.\n\nThe emperor then requested an ancient senator, mentioned earlier, to express his opinion. He rose from his seat, paused for a moment, and spoke as follows:\n\nI was taught as a young man, noble emperor and fathers, that he who gives counsel, particularly in the making of laws, should consider four things: that his counsel be honest, necessary, profitable, and possible. Catelius Seuerus has reminded us of the first three; it seems the fourth has been overlooked. I wholeheartedly agree that the proposed action is charitable..And therefore it is honest, as well as necessary, to repress the riotous and prodigal living of gentlemen. It is profitable to the public weal, to have all occasions of sedition and seats of civil war extirpated. And truly, no better device may be found than Catelius. According to his great learning and wisdom, he has rightly declared. But let us see, if the relief appointed by Catelius, for those whom he names worthy to have it, will always be certain and possible. And if not, must we not in its stead find some other provision more certain, though it be not so easy, that good men in their unwilling necessities not be disappointed. Is it possible to believe, that the common treasure shall always be abundant, that is to say, able to furnish all things necessary for the public weal, and in the overflow be also sufficient to relieve the said private necessities? Consider the greatness of this noble empire, the great number of realms, countries, and cities..Whom the prowess of our noble ancestors have forcibly constrained to be subjects to us, and we keep and retain them by force. Do you think they will all remain in peace and tranquility? Do you not know that all living things desire liberty, and mankind most especially? Remember that willing subjects seek every opportunity to slip from their yoke? Forget not that almost yesterday the Moors began to rebel, and would have shaken off their yoke had they not been quickly repressed by Furius Celsus? Also, the great country of Illyria, from whence we have our chief men of war, made a commotion recently, which would have been no small danger and loss to this empire had it not been valiantly and wisely pacified and brought into good order by the noble captain Uarius Marinus, kinsman to your most noble emperor. Armenia was in peril of being lost had it not been well defended by the prowess of Iunius Palatinus. And it is doubted of some..Whether the Germans will continue the league they made with us. It is privately muttered among the people that Artaxerxes, king of Persia, gathers much people and treasure, intending not only to subdue all Armenia but also the entire country of Asia, up to the Propontis Sea, which divides Asia from Europe, claiming it in the ancient right of the kings of Persia. What other people will do, we are uncertain: As uncertain are we about what treasure will be sufficient to provide for all necessities against these dangers. You are not so certain of your provinces and ancient dominions, from which we have our yearly revenues, pensions, and tributes, but if others rebel and prevail against us (which God forbid), if our power fails us, and good fortune abandons us, it is to be supposed that they will rather pay nothing than anything, and will be governed rather by their own countrymen than by us, the strangers. Then what have we left to keep this noble city, to defend us, our children?.Our wives, the temples and altars of God's immortal, if our common treasure is not rich and abundant, wherewith we may obtain succor in some place, provide victuals sufficient, and strongly fortify our defenses. Other things being costly, and often their enemies meet them, they are either consumed by storms or compelled to run on quick sands or rocks. Therefore, we must always have a great number of ships in making, and a great number of people retained to furnish them. I will not omit the most necessary provision of grain for this city, which often, by scarcity in the neighboring countries, we have been forced to make in distant countries at very high prices. If the like necessity happens to us, undoubtedly it will exhaust wonderful treasures. Considering these things, it shall seem (I doubt not) expedient that the common treasure remain always untouched, but only for common necessities..The uncertainty that makes it impossible for the common treasure to be sufficient for relieving the necessities of those who fall into poverty due to misfortune and other compelled means every day, should be addressed with a more certain provision. Few men have so much compassion and charity (it is pitiful indeed) that they will lend their goods to another man, even if they have more than enough, unless they can gain some advantage or profit in return. Forcing them to lend (except for the defense of the public weal) is unjust. Therefore, my judgment is this: let a certain gain be limited by the Emperor's majesty, which is considered tolerable by us for the borrower and sufficiently rewarding for the lender. This should be declared by the Tribunes to the people, along with the interest rate, which was wisely devised by Catelius Seuerus. I have no doubt..This oration and sentence of Gordian were well received, both by the emperor and the senate. In conclusion, after a brief discussion, it was decreed by the emperor that creditors would receive for the forgiveness of each Sestertius (which, in old English money, where eight made an ounce, amounted to \u20a424.16s. 8d.), for every day of delay, the third part of an As called Triens (which was the third part of an old Roman penny called Denarius, worth a penny and a half in old English money, and so the interest for the entire year amounted to 12 pence, one As, and two and a half Trientes, in account of English money 12 groats, the tenth part of a groat, and two parts of a tenth part divided into three parts. This sum could more easily be obtained by the Romans, who had the said small money Trientes coined..Then, those who have no such money. Nevertheless, it appears that the gain from the loss of one hundred pounds sterling in a year, according to this reckoning, amounted not to \u00a34.12.12d and the third part of a groat or thereabout, based on the old groats, of which only eight went to the ounce, and now eleven groats go to the ounce. Therefore, the usury amounts to \u00a351.10s. ob. or thereabout, which will seem to all men, not being usurers, to be sufficient and reasonable gain. But now, to return to our matter. This sentence of the Emperor and Senate, as it was appointed, was declared by the Tribunes, and all the people, with joyous spirits and as loudly as they could cry, consented that it should be made a law perpetual in every point..According to the Emperor and Senate's previous plans, the following act was drawn up and published as indicated below.\n\nNo consideration should be given to those who squander their substance on excessive gaming, outrageous expenses, or lechery. Anyone who lends to them should do so at their own risk and without hope of repayment.\n\nWhoever fortune has brought into poverty through perverse fortune, long sickness, service, friendship, disloyalty of those they trusted, the uses or oppressors, let men extend their compassion and charity towards him. Or if his necessity compels him to borrow, let him come to the city's provost, and declare his necessity and its cause, having with him one senator and two commoners, reputable and credible persons, who, upon being questioned, confirm that his words are true and unfeigned, and what they deem sufficient to alleviate his necessity. The provost shall then assign a wealthy man from the city to assist him..If the party himself is not another, to whom it is named, the Proost shall address his letter in the name of the Senate and people, requiring him to deliver to the said person, the sum that he requires, taking from him sufficient surety for the repayment of the sum\nborrowed, with the increase for every day, sparing one Sestertium, 12 Roman pence, one As, and 2 Trientes, and so after that rate in all other sums above the sum of Sestertium, and not to exceed that gain in any manner condition.\nAnyone who refuses to lend for this gain, let him be deemed unworthy of the name of a Roman, or to take any benefit from the public wealth, be deprived of the name of a citizen by the Censors, and noted for the crime of ingratitude forever. This law decreed by the Senate, ratified by the people, confirmed by the imperial majesty, shall be forever established, and never by any other law, custom, or ordinance to be abolished. And whoever resists this law with violence..Let him be considered a rebel and an enemy to the public weal. You have heard much about the virtuous severity or sharpness of this noble Emperor Alexander; here you will learn as much about his gentleness, patience, and affability. After the said act was proclaimed throughout Rome and Italy, the emperor, recalling to mind that the said law was made only for those who would be constrained to borrow in the future, and that there were many at that time in danger whom this act would not benefit, was moved by pity. He ordered a search to be made by the Censors as to how many were in danger of usury. Then he summoned all the usurers and, after they had been mildly reprimanded for their avarice and ingratitude towards their country, he finally changed his countenance and speech towards a more mild demeanor. He urged them all to take for that time their principal sum that was borrowed and to clearly remit all the remaining debt..The emperor promised that the money should be paid to them from his treasure in response to their request, which was made in such a gentle manner that the creditors, with one voice, not only granted it but also promised to remit part at the emperor's arbitration when he thought it convenient. The emperor gratefully accepted this, allowing the creditors to depart, commanding them to keep it secret until they knew more of his pleasure.\n\nThe emperor then commanded all those in danger of falling into debt to come before him, not on one day or at one time, but first those reputed and known to be honest men who had unfortunately fallen into poverty. After being truly certified about their possessions of goods or lands, he reminded them of their pitiful state and lamented that the gentlemen, due to negligence or lack of good husbandry, would be in bondage and captivity to the commoners..He who should be inferior to them, and do reverence. Said he, where is the noble courage of Romulus' progeny, who would rather be subjects to the avarice of others, than live in poor houses of husbandry outside the city, with a pot full of wages, and such a small pension for them and their wives? As now our servants would despise. And lest abundance at any time should make them live more delicately, they refused none.\n\nBut here, when the Emperor perceived that they were ashamed and made heavy countenance, then said he to them: Would you not gladly be free again, at the least way out of danger? Many, who had not left either goods or possessions to pay the full debt.\n\nThen the emperor drew him into his chamber, and caused them to be brought to him one after another, and according to their substance in possessions or movables, he rated them to pay the principal debt, some all..He promised some would pay less and others more. Because they didn't have the money ready, he assured them he would discharge their debts with their consent, to those who had possessions. He advised them to live frugally or moderately and cautioned them against recklessly endangering themselves. Embracing them all, he wished them well. Gratefully receiving his most humble thanks, and pouring out an abundance of tears in joy, they departed with good news to their homes. Those who had caused injury during their dissolute living, in riot and lechery, were condemned to perpetual servitude during their lives. Those who had nothing to pay their creditors were appointed a longer captivity, estimating the value of his service as well to the person's ability as to his state and condition. If he were very wise, well-learned, or a perfect artisan..This service seemed very commodious or profitable for him, as he was a gentleman. The more esteemed he was, the more grueling and odious his service and punishment would be. Therefore, less time was considered sufficient for those who were of lesser wit or ignorant of good occupation, or of base or vile condition.\n\nUpon implementation of this ordinance, it was initially perceived as cruel, but after it was observed, a marvelous frugality or temperance of living was suddenly discovered, not only in Rome but also throughout all of Italy. Men took delight in seeing themselves live modestly, honestly, and excessively.\n\nThe incomparable diligence of this noble emperor regarding the public welfare is worthy of marvel, and all princes should observe and follow it. For through his own labor and excellent prudence, he accomplished great things..What with his continual scrutiny by wise and honest spies, he certainly knew the qualities, manners, and appetites of almost all men dwelling in Rome or Italy, who were likely to be called to some authority due to their possessions or substance, or for any other reason esteemed among their neighbors. This knowledge caused him to be circumspect in admitting counselors and other great officers. I will declare one example, of which I myself can bear witness.\n\nAfter the death of Quintilius Marcellus, a man of great authority around the emperor, as he was worthy for his singular wisdom and virtue (insofar as it was thought that there was never a better man born in Rome, and therefore the emperor deeply lamented his death), the noble man Frontinus, whom the emperor also entirely loved, waited for his time..A noble person named Fabius Macrinus was advanced to replace Marcellus with a commendable report. After the emperor had heard and carefully considered the words of Frontinus, which detailed Fabius's ancient lineage, great wealth, and esteemed position, as well as his extensive experience in various authorities, the emperor gave Frontinus a displeased look and fell silent. The emperor then addressed Frontinus in this manner:\n\nHow much have you deceived us, Frontinus? How long have you concealed this from us? I had thought that you esteemed the stock by its fruit, not the fruit by the stock. No one commends branches or boughs because the tree's stem is great, long, or straight; but if they are well-spreading, thick with green leaves, and bearing good fruit, then people say that the tree has a fair top..that tree bears good fruit. And although the tree be never so misshapen or crooked, the owner will dig about it and use all diligence to preserve it: but if the stock be never so fair, if the boughs be rotten or decayed, the owner will shed them and throw them into the fire. If the fruit be unsavory or withered, who takes any great heed of the tree? who will gather the fruit? but rather let them rot on the tree or fall down, for he cares not for them. Who loves rotten ground or post, because it was once part of an ancient house? Who sets by a ragged rest or ill-favored colt, because the horse, of that kind, was worth running at the game of Olympus two hundred years ago? I confess, that long continuance in anything that is good adds an admiration, but no praise to the thing: all be it the thing found good..A good child renews and enhances the praise of his parents; a bad child reverses their honor and benefits. Great possessions or substance make virtue suspected, as they are minters of pleasant affections and nourishers of wanton appetites. Moreover, the gravity of a person is not proven by stately countenance or disdainful silence, but by constancy in virtue, and words always apt for the time and purpose. Experience, which is not commended by laudable acts, deserves no more praises than the gate of a blind horse about a wide horse mill, which grinds no corn. And that old captain, who has been found negligent in many battles and journeys, deserves no garland. Many authorities require an exact trial, for authority abates fear and fosters boldness, boldness draws in license, and license is the mother of mischief..Frontinus, either your judgment is not as perfect as I assumed, or you have secretly winked at the mentioned faults and kept things hidden from me, contrary to your allegiance and duty. With these words, Frontinus was frightened, knelt down, and begged the emperor to pardon him for his folly, confessing that he had not perfect knowledge of the dispositions and manners of the said Fabius. But since he had been favorable toward him and his friends in his administration, they mutually desired his advancement.\n\nThe emperor smiled and said: \"Shall this plague never cease, which has long reigned in kingdoms and cities? That mutual beneficence blinds men's judgments. And while power gains great acquaintance with pleasures, virtue is unknown, and in the court, friends are few.\" I know, Frontinus,....The pride in Fabius Macrinus is a domestic vice, noted and remembered in his household. His ancient nobility and long tenure in power have further inflated it, as I have observed myself and heard others grumble about it in private. I do not wish for him to be in our council or palace, lest his pride discourage young men, disdain old men, or raise suspicion among us. His great wealth and riches declare that he cannot be contented with little, having amassed most of it under the guise of his authority, neither inherited from his own parents nor bestowed upon him by us or our predecessors. And rarely does honor temper avarice. I do not hate Fabius in his current state..The emperor favored not the noted vices in him, but if he spoke no more of him, and sought instead someone else, in whom sincerity and temperance were joined with wisdom. Such a person, if from an ancient house, would bring an honorable remembrance of his noble ancestors to our palace, and would be an excellent father or example to both noble and common men. If he were late in coming to worship, his advancement would inspire noble men to strive for virtue, either to excel him or at least to be considered equal to him. To poor men, it would be an alleviating and source of good hope, that they were in the ranks where the reward of virtue was dealt.\n\nAnd thus the emperor ceased to speak. Frontinus departed, ashamed of his enterprise and abashed by his noble master's wisdom.\n\nThe emperor had a custom which was very commendable; he never made any senator without the counsel of the whole senate, and every senator should give his sentence..A gentleman named Sextilius Rufus lived in a Roman village. He was well-versed in all areas of philosophy and liberal sciences. However, considering the frequent changes in public welfare and the numerous perils and troubles in its administration, he withdrew as much as he could from it. Despite his father having been a senator in his life and being highly regarded among neighbors and the nobility, he chose quietness of mind and self-solace in the most pleasant herbs of science over public administration..And frequently visiting the most delightful works of ancient writers, he seldom attended the emperor's court or resorted to plays or banquets, nor did he come to greet the great officers or men in authority, as was the custom at that time. Among the young gallants, he was not popular because he did not favor their riotous pastimes. The men of law held him in disdain because he opposed their subtle glosses and criticized their avarice.\n\nAfter the emperor had purged his palace and the senate of unworthy persons, corrupted with detestable vices, and with much difficulty found others to replace them: It happened that a good man named Sextilius Rufus reported the common rumor he had heard about him. The emperor, who knew all to be true that was spoken, remained silent, listening to what others had to say. The majority of those present affirmed that Rufus, because of his honest wisdom and learning, was suitable for the senate..But three or four remained silent. At last Alpheus, a great lawyer and in good favor with the Emperor, objected, saying that Rufus, although learned in various sciences, was neither deeply learned in civil laws nor experienced in imperial affairs. His little farming and meager provisions for living declared him to be a man of no great political acumen or dexterity in important matters. The aptitude of his nature was only in studying various sciences and writing, rather than in philosophy. Philosophers were never good practitioners in public affairs nor good men of war. Since a senator not only ought to be a man suitable for political governance, as well as giving counsel in matters pertaining to it, but also being chosen to be Pretor or any other administration of justice, therefore, as Alpheus argued, Rufus was unsuitable for the position..Not ignore in giving judgment in causes brought before him, but also he ought to have some experience in martial affairs, chosen as consul or leader of the Roman army, he might see that men-at-arms were well instructed and exercised. In all things pertaining to war, the state of the city should be sufficiently furnished. Moreover, that in battle joined either by his ignorance or baseness of courage, the Roman army not be destroyed. These things seemed to him, that it was not expedient to receive Rufus into the number of Senators.\n\nThe emperor hearing Alphenus, and observing that no man spoke after him, except three or four more, who were lawyers, and one Omnius Camillus, a noble man, who had some displeasure towards Rufus for one of his servants: these, by their countenances, seemed to approve of Alphenus's saying. Perceiving this, the emperor looked on Alphenus and spoke in the following manner.\n\nI see well, Alphenus.That not only the vulgar and unlettered people are angered and retain displeasure against them, who without malice, rebuke in a general way the vices and faults found among them: but also, I lament, men specifically chosen for their wisdom and learning, disdain those who rebuke the abuse of that study or exercise, which these wise men most chiefly have pursued. I know that Sextilius in one of his books has sharply noted the harm done to justice by covetous lawyers, who by their subtle wits have involved the civil laws into such obscure and ambiguous sentences that no man without their declarations may know how to do or minister justice in cases, for which the said laws have provided. Nor those who make laws can explain them afterwards without a lawyer, who perhaps was not first privy to the law-making. These and similar annotations of Rufus do not offend you, lawyers, little..Though you have abandoned practice. And if only displeasure has caused you to make this conclusion, that Rufus is not suitable for the Senate, the remainder of your argument proves it sufficiently. First, the diversity of sciences, in which you yourself confess that he is well-learned, does not disable him from being a Senator, but makes him more convenient and necessary for such a noble council. For to whom does it more belong to use words in their proper signification, and to set them in order, so that they do not make the sentence perverse or doubtful, than to a Senator, or one having rule in a public manner, and that is the thing which grammar teaches? Logic is nothing other than the science of reasoning, helping natural wit to find truth more quickly out of diverse opinions, by affirming or denying: which in a Senator may not be spared. A man shall not well govern a city or country without it..And set the manners of people, except he is well furnished with eloquence, with which alone he may persuasively steer, incline, and lead the minds of the multitude: This is best learned by Rhetoric. How many things happen in the state of a city or realm that require diligent and exact computation with numbers? And this is best perceived by Arithmetic. In assigning boundaries and limits, in the making of munitions and fortresses, and in devising engines for wars, who dares say that geometry is not expedient? Which describes equality and inequality, aptness and unaptness, good proportion, and deformity. Also, without harmony, nothing is seemly or pleasant, and by concord and discord, all public weals stand or decay: and as some philosophers have written..A captain should be instructed in the diverse temperatures of various countries, the natural discourse of the sun, the five circles, the alteration of hours in day and night, the distance of climates and parallels, which are sensible lives and spaces where the sun passes about the firmament. Additionally, the moon with her mutable figures and special authority over waters and humors, the natural influence of other celestial bodies and signs, concerning matters of human sustenance, and in plenty or scarcity. These things are known by the divine science called Astronomy. I say, if a captain is instructed in this and not too curious or arrogant, he will more soulfully keep his army. Julius Caesar, being exactly learned in this..Vanquished by swiftness and various preventions, not only the fortune and most expert chivalry of valiant Pompey, but also the incomparable wits of five hundred Senators. And our noble progenitor Hadrian the Emperor was thought to have achieved things in battle with the help of this science beyond human expectation. I omit Hercules, who became a disciple to Atlas for the commodity which he thought to find in astronomy. Finally, as you all know, I have had little delight in these four mathematical sciences, and yet I find utility in them when I contemplate the perfect state of a well-governed public. This is approved by Plato and Aristotle, who shape their examples by proportions of arithmetic, geometry, and music, where they write of harmony in virtues or political governance. Therefore, a senator, either for giving counsel or for being a commander in wars, will find no impediment by having these sciences..But moderately using them, and as the occasion requires, they shall be to him not only an excellent ornament but also a necessary treasure, and to all kinds of governance a thing right expedient. What if Sextilius is not profoundly learned in the civil laws? Is that a good argument that therefore he may not be a good counselor, or in other authority about the public weal? Does the Senate consist only of lawyers? Or does the public weal, and all its affairs, stand only on laws already steadily established? Can no public weal be without lawyers? How many noble Senators have there been, and yet the study of wisdom is contained in the books of wise men, who were called Philosophers, which signifies the lovers of wisdom. Wherefore those who either by divine inspiration or by study of the works of excellent wise men have the truest knowledge of Justice, and have the best understanding what is just and what is unjust..And consequently, they can provide remedies according to justice: which remedies, if they are universal, are laws, whether pronounced by a multitude or by one person. An emperor's edict, as well as that of a Pretor, is a law, just as much as one made by the whole senate or enacted by the Tribunes and people of Rome.\n\nAnd where you say that philosophers were never good practitioners in a public wealth, nor good men of war, if by practice you mean that detestable exercise, which is subtle deceit, crafty enticement, maintenance of injustice, perverse counseling, and unmeasurable getting, I confirm your statement. A philosopher abhors such practice, and as much as he can, he does and persuades the contrary. But if by that word practice you mean only the laudable exercise in the administration of a public wealth, truly you are in a great error and folly..And speak as if you were one of the common people, ignorant of letters, you, and moreover, private displeasure has caused you to forget what you yourself have seen, contrary to that which now you have spoken. I will not rehearse all of them, who, being studious in philosophy, have governed public weals or have executed their ministry substantially: but some I will speak of.\n\nWho governed Egypt and Libya more nobly than did Hermes, called Mercurius Trismegistus? And what philosopher was equal to him in all sciences? Whoever kept his country in such quietness and made it so rich as did Solomon, king of the Hebrews? As it is found in their histories, translated into Greek by the commandment of Ptolemy called Philadelphus, king of Egypt, was he not a great philosopher, who disputed of all things natural and supernatural? And for his wonderful knowledge, men and women came to him from all parts of the world..During Numas Pompilius' time, was this city of Rome ever in better order? Numas Pompilius, an excellent philosopher and private person, was chosen to be king for forty years. His governance is so commendable that he brought the people, who were rude, fierce, and continually at war with their neighbors, into such good order and temperance of manners that their former enemies admired and revered them. Who made better laws or ordered the common wealth of Athens better than Solon, the great philosopher, as long as they could sustain their own wealth? Athens never had a more noble captain or a more valiant one than Pericles. He and Anaxagoras studied philosophy together continually. Descending to a more recent time: where was there a better captain?.Who was a more noble warrior than Scipio Africanus? He always had Polybius the philosopher with him, and in his spare time from battle, he either listened to him speak or debated with him. Lucullus was reportedly so studious in all kinds of learning (as Plutarch writes) that whenever he heard that great learned men were disputing together, he would go there and listen attentively. And, as the same author notes, he embraced all forms of philosophy with the greatest familiarity and custom, especially that which was called Academic, or the doctrine of Plato. Was there ever a more noble, more politic or more valiant captain, and more esteemed and feared by most powerful princes than he was? Lord God, what a senator was Cato called Uticensis? Whose virtue was admired throughout the world, whose magnanimity and incomparable severity contributed more to the public weal of the city than the victories of Pompey and Caesar. And was he not also studious in philosophy?.That he could not control himself, but had to read Greek books when he sat in the senate? Which consul can you compare to Marcus Tullius, who preserved the public weal and city of Rome from utter subjugation with his divine and excellent wisdom alone? This was necessary, as the conspiracy of Cataline and his associates threatened to bring about such an outcome if it had not been for the incomparable wit of Tullius, which discovered it, and his divine eloquence clearly convinced, and by his wonderful wisdom suppressed and completely extirpated? And how studious he was, and exactly learned in all kinds of philosophy, not only excellent philosophers, but also prudent counselors and valiant captains. I will recount some, who were in your time. The emperor Hadrian was so profoundly learned in all philosophy that he publicly disputed with the chief philosophers of all Greece at Athens and vanquished Phauorinus..Who, at that time, was most famous: to which prince or captain did he belong, either in martial prowess or civil governance? What greater honor ever happened to Rome than Marcus Aurelius Antoninus succeeding immediately after Hadrian? His life was confessed to be the most certain law for all people to rule or be ruled. And he, for his extraordinary knowledge in all philosophy, was most commonly called Antoninus the philosopher, not by reproach as some would suppose, but for a most excellent and rare commendation. And who ever increased the public wealth or better defended it than did this most noble and virtuous emperor? Receive this without suspicion of boast, as it will be spoken of me without any vanity. I, who cannot be compared with the most inferior of those named before, either in learning or prowess, yet how much I have improved the public state, you can all bear witness. And I have nothing detracted from the imperial majesty..It has been confessed before you, senators and trusted counselors, by the Senate and the people. I could not have done this as well if I had not educated my mind with the teachings of philosophers. What do you mean by Gordian, Venenatus, Aelius Sejanus, Catilius Severus, Frontinus, Tacitus, and Aurelianus, honorable senators and our trusted counselors? And Sabinus, who sits here with us? Have they not shown themselves capable of governance when they have been consuls, tribunes, and praetors? Yet they are not lawyers, but most of them are studious in philosophy and other liberal sciences.\n\nAnd now, to conclude this matter, which I have prolonged to such an extent in order to extirpate this vain opinion that men have against philosophers and those who are studious. Truly, what you observe in Sextilius as petty husbandry and meager provisions, does not proceed from a lack of good policy, as you have supposed..He advisedly neglects being rich or seeking authority through ambition or flattery, preferring temperate and sure quietness over dangerous and ungrateful labors. His study of philosophy suggests he has acquired great magnanimity or noble courage, not extending the force of his wit and knowledge to things of little importance. He resembles the powerful hound sent to Alexander the Great by the king of Scotland. When a great bull was brought to him, he did not move once, despite being shown a mighty and fierce lion, which he only beheld and moved his tail. Finally, a marvelous great elephant was brought forth. He stood on his feet, set up his breastplates, showed his teeth, and, being comforted by Alexander, leapt to the elephant..And he killed him by striking him, and after a few assaults. Similarly, Sextilius, being content with his state, does not extend his wit to augment it. But if he is favorably called to things of greater importance and is well encouraged, I doubt not that he will show that his study has not been vainly employed. I marvel that you do not consider that authority and favor not only show a good wit, but also polish that which is rude. Fullers, tailors, horsekeepers, and mariners, were advanced by Emperor Commodus and my predecessor Heliogabalus, to be Consuls, Praetors, and Tribunes. These men, as I heard it said, were so changed in their wits that it seemed to those who knew them before that, saving their faces and personages, they were altered and made other men. So much more hope is there of these men..After it was declared to the Senate that the Emperor had chosen Sextilius Rufus to be a Senator, and what he had said on his behalf, they all rejoiced in the Emperor's wisdom and judgment. At his next coming into the Senate, they all rose and gave thanks to him, for bringing such a man as Sextilius into that college. Soon after, Sextilius, being summoned by the Emperor's most gentle letters, came into the Senate. And, as his learning and honest manners required, he was beloved and commended by all men except for a few, whom envy and private displeasure continually troubled. The wise Emperor, perceiving this, in order to make the virtues of Sextilius more known and also to increase them by his comfortable assistance, as well as to manifest to the comfort of others..He caused Sextilius to be chosen Prefect, which was the highest office next to the emperor, in the administration of Justice. Hearing this, Sextilius, abashed and mournfully sorrowful, privately withdrew himself from the city and did not stay long at his own house. In a strange habit, he went to Athens, intending to spend his time there in study until the fame of him subsided and another was chosen for that office. The adversaries of Sextilius found little occasion for this, not only to pursue him but also to accuse him falsely.\n\nHow dare you, presumptuously assault our patience with your false accusations? Or how can you shamefully pour out your malice in our presence? What gives you boldness to be thus impudent in attempting to reason with us with your envious persuasions? Do you think us so dull and gross-witted?.that we cannot perceive your conspiracies or so deaf that we cannot hear your false rumors, which you have spread about Sextilius. His anger and haste caused him to be incomprehensible to us before, but now we deem him more capable for refusing:\n\nWith this, Emperor Alexander Augustus wrote letters to Sextilius in the following manner: \"Alexander Augustus, and so on.\" The news of your sudden departure, honorable Sextilius, was grievous to the senate and people, pleasing and joyous to your enemies (although they are few), dolorous to your friends, of whom there are many. But to us it was not strange, displeasing, nor marvelous.\n\nYour humility and virtuous shamefastness are greater than what your enemies call obstinacy and disobedience. Persuade yourself now that where before we favored you, we most heartily love you, and have no less ardent desire to enjoy your virtue and learning..\"What surpasses the love of a true husband or companion. Such love, you who have been at Socrates banquet, know most certainly. Therefore, return with honor, gentle Sextilius, satisfy my desire, which is both your emperor and lover. Rejoice the senate and people, shame your enemies, and have radiance bestowed upon you so many times. These letters were sent by post and in a short time were delivered to Sextilius, who was at Athens in the virtue and learning of Sextilius, was in conclusion so well considered. Calling Rome a most blessed city, which should have such a Pretor, and with one consent they so pressed Sextilius with irresistible arguments that he agreed to return towards Rome and to receive the said office. Notwithstanding, after he had sat a good while without speaking, he suddenly broke out and complained in this way:\n\nO what miserable state shall I now come to? In which diligence will be the cause of displeasure, negligence of reproach\".sharpness shall be dreadful, pitiful, suspicious, dangerous, every man's countenance pleasing, many men's minds offended, flattering openly, disdainful secretly, against my coming to attendance, in presence much courtesy, being out of office or favor, lack of acquaintance. But I must obey the emperor's command, and yet he commands not, but most gently allures, to which my friends also consent, and reason determines. I therefore commit all to God, who with His providence disposes all things.\n\nAnd so he departed and in a short space arrived at Rome, where with many noble senators and the chief of the people he was gladly received. Many other wise and well-learned men did this noble prince elect and most gently invite to the administration of the public weal, by occasion of which oppression, extortion, bribery, and other corruption of justice, were ousted from the city of Rome during this emperor's life..Alexander utterly exterminated those who gave untrue sentences by any means. He was no less rigorous in punishing oppressors and tyrants of the people. Touching treason, he never altered or added anything to the punishments that had been ordained. In conspiracies against his own person, he often suspended his sentence or deferred execution. This was done to try out the counsels and practices of the offenders, as well as the first occasion of their displeasure. He also observed their natures, whether they were obstinate or proud, aspiring to supremacy, or if they were mild and easy, and seemed to be in common resolution in most painful solitude. He had not lacking trusty persons in those places of exile who marked in what form they sustained this punishment..Whether they were repentant or stubborn, and in accordance with such men's reports, he made the exile shorter or longer. Hereabout he was very curious and diligent.\n\nOnce, Julius Paulus, a noble counselor, marveling that the emperor was so merciful towards those who had offended him, being so rigorous against all other transgressors, found the emperor at leisure. Paulus said to him in this way: Sir, if it pleases you, I would be pleased, in a matter that causes me great wonder about you. Speak on (said the Emperor). Sir, said Paulus, In all the time that I have served your majesty, I have considered that your proper nature is mild, facile, gentle, and witty, and furthermore endowed with incomparable patience and constance. Wherefore, when I behold you in public or civic matters always so bent to the rigor of justice, that you pardon none executions..The offender being justly condemned: yet in transgressions against your majesty, be they never so grievous and lethally proven, you often times do give your most gracious pardon, and sometimes unasked. And some have I known, who have been condemned for committing acts against their allegiance, to whom you not only remit imperial majesty, when he was therefore brought before the senate all trembling, his conscience disclosing his trespass, you giving him thanks, that he willingly would take on himself the charge of the commonwealth, which other good men refused when it was offered, and calling him copartner of the empire, led him from the Senate unto your palace, and caused him to sit with you at supper, in more reverence: apparent than you were at that time, with much other benevolence shown to him at your going to wars towards Persia. This thing makes me and many others marvel. Wherefore the causes which move you, I am most desirous to know..Which I cannot determine by my own wit. And many others, as well as I, are perplexed by this. Therefore, I most humbly beseech Your Majesty, that by Your own mouth it may be resolved.\n\nThe emperor, after a brief pause, answered thus: Truly, Paulus, we are not offended by your demand, but are quite content to declare to you and other men of similar wisdom the reason and cause that moves us to do anything in our imperial office, so that we may exclude all evil suspicion and approve our benevolence toward the public weal. Although if you had seen as much of philosophy as you have of civil laws, you would not have had to make this demand. But now, to your question, you must confess, Paulus, that in our person there are two states or conditions: one by nature common with others, the other by election private and excepted from the people. In the first, we are resembled to beasts, for the affections and passions..In this, we communicate with them. In one respect, we are like God's immortal being, excelling all others in supreme dignity, which has happened to us, not generated, by the prerogative of virtue, which is supposed to be more excellent in us. This virtue is nothing other than disposition and the exterior act of the mind agreeable to reason and the moderation of nature. The supreme dignity we have received is only in governing men, with whom we remain equal in nature. However, by reason they suppose it to be more abundantly given to us, they have willingly submitted themselves to our governance. And what our governance ought to be, our names of dignity, which the people have given us, express it sufficiently. For they gave us first the surnames of Caesar and Augustus, as a reminder of the prowess of the one and the wisdom of the other, which they desired similarly..They trusted to be abundantly in charge of hosts and armies among the ancient Romans. This dignity among the Romans consisted not only in leading them to wars (which was also the office of a duke), but also in keeping order and justice in every place. Moreover, the senate and people have given us a name exceeding all others in honor and dignity, calling us Father of the country. Pater patriae. Can any name be greater or higher? For where you have liberally consecrated many of our ancestors, calling them gods, have made them equal one to another. Only Jupiter, whom Orpheus calls life, you and your progeny have called Father, as it were by a special prerogative above all others. For of life all things have being and growth, whych act of creation, or (more naturally to speak it), generation..The name and office of a father are linked. A father is responsible for preserving and safeguarding what he has brought into existence. Considering that the divine and most reverent name of father makes me the mortal image of the living god, how carefully should I conduct myself, ensuring I do nothing unworthy of that name so generously bestowed upon me? You know well, Paul, that children have various and sundry dispositions. Some are naturally inclined towards virtue and kindness, while others require education to develop these qualities. Some are quick-witted, while others are slow in comprehension. Of those with sharp wits, some shine brightly in honest acts, while others seem quickest in malice and shrewdness. The good and diligent father attends equally to each..And first, through education, he attempts to make them all conform to his desires. Therefore, with sweet meals and pretty gifts, he wins their love, and where they err (as none or very few are perfect in virtue), he corrects them with a little sharp rod. He beats a disobedient boy not only to correct him but also to put others in fear of disobedience. At times, the father restrains the impulsive disposition he sees in his children and sends some away, that is, expels them from his household and clearly excludes them from any hope of inheritance. At times, perceiving their disobedience to cease, if anyone transgresses against him alone, either he corrects him moderately or, by wise and gentle persuasion, attempts to induce him to know his duty and to draw from him the opinion of false liberty. Next to God, who is such a great father..as the one who is father to an entire country? That is, father to those who are fathers, their children and families. How much more than others should his care exceed? his charity, the love of others? his wisdom, their prudence? The studious father is more concerned with bringing up his children in honesty than with living pleasantly. The loving father has more solicitude about his children's health than about his own wealth. The wise father considers more what his son will be in the estimation of others than how he may please his singular affection. I have shown you the role of a private father. What will you now say to me, that in office I am the universal father of the entire country? Why do you say that I should have less care, less love, or less wisdom and politic? I suppose not, I know your opinion is sufficient. Then take good heed what I say. The rigor of Justice, which you seem to note in me.In punishing offenders against the public welfare is but a form of discipline, convenient and necessary, considering the children I found in this city corrupted with all kinds of vice, and having their minds and wits disposed to folly, which is a general detriment. Therefore, I have used a sharper remedy in such cases, and consequently it has been found more convenient and effective.\n\nIn offenses touching only our person, we have descended in our minds from the imperial majesty, and considered our first state left us by nature. In looking upon ourselves as in a mirror, we behold the same matter that other men are of, and therein the seeds of various affections. This causes us, where we find hope of amendment, in lamenting the misery of mankind, to be moved with a fatherly pity, and much less esteeming the danger to our person only, than to the whole country. We endeavor by mercy and gentleness to restore that unkind child, which has offended us..\"Eftsoones to his brethren and company. If he is unwilling to cease his malicious and arrogant behavior towards us, we refuse him as our child and consider him an enemy to the public welfare (for so it is with all who intend hostility against him, the head and father of it). We commit him to the senate and people for his malice and treason to be justly condemned. In doing so, we fulfill all the duties of a father, and keeping the people in a moderate fear and good order, we execute the office of a good emperor.\n\nThus have you Paulus a just account of our administration, I know not how it pleases you, but I am certain that my conscience in this matter was never offended, nor was the public welfare harmed, nor was any good man oppressed, of which the senate and people are my witnesses, and him alone my judge, who being in heaven, fails not to punish all those who abuse his image.\n\nHerewith Julius Paulus seemed satisfied, and most humbly thanking the emperor.\".And Meruai, admiring Alexander's great wisdom and temperance, departed. Likewise, Emperor Alexander was rigorous and terrible towards corrupt judges and oppressors of justice, but most favorable and bountiful to those sincere in their ministries and supporters of equity. Once, as he approached the Senate, a large number of people, roughly dressed and bearing an uncivil presence, fell on their knees before him. Accusing a gentleman named Marcus Geminus of oppression, they added to their complaint that he conspired with Omnius Camillus. The Emperor listened and carefully observed their gestures and countenances, perceiving more rage than sorrow, more stubbornness than humble shame, more obstinate cruelty than reason or honesty. He then asked them:.The men replied, saying they were husbandmen from Campania. He ordered them to withdraw until they were summoned, and, showing them a noble countenance, he departed from them.\n\nThe people, receiving a more arrogant courage from the emperor's comforting countenance as he left, spent their days in taverns and brothels, promising themselves victory against Geminus. They added, with most disdainful arrogance, that his tortures and death would be a dreadful example to gentlemen, and that from then on, their plowmen and tenants would be equals with them. These threats and boasts were soon reported to the emperor. As soon as he came to the Senate, he showed them all that had happened, and then he demanded an audience from the senators..If anyone knew Marcus Geminus, several replied in order, stating that they knew him well and that he had always been reputed a man of great honesty, living comfortably for his degree, and had lived there temperately without reproach until this time. As Emperor Marcus sat marveling at the fury of the said clamorous people, and the commission given to Marcus Geminus, an ancient senator named Iunius Moderatus, who was reputed to be a man of great worship and was around one hundred years old, stood up and said:\n\n\"Most noble Emperor, although I am not required, nor do I now intend to take on the defense of Marcus Geminus, with whom I have no manner of acquaintance, yet, to the intent that your most gentle and pitiful heart, tempered with justice, should not be long provoked,\nYou do well perceive, that the complainants are all from Campania, a country most plentiful in all things that the earth may bring forth.\".And with this fertility, the bodies become fat and lusty, and thereby are disposed to labor, a disposition the goodness of the soil always supports. From this fertility proceeds obstinate stubbornness against their superiors, and often times commotions and sudden rebellions. It was only with great difficulty that this people were brought to perfect obedience, which was after they had rebelled against the Romans, being confederated with Hannibal and the Carthaginians. At this time, they were vanquished by Fulvius. Many were slain, the multitude were sold into bondage to the Romans among whom the fields and possessions were at that time divided. It lasted a long time that the Romans, being good husbands themselves, oversaw their tillage and husbandry..Keeping the Campanes in servitude, confining them with continuous labors, feeding and clothing them moderately, and nearer to scarcity than superfluity, leaving them no more vacation from labor than the festive days which the laws have appointed: the country remained in continual quietude, and justice was sufficiently administered there by one magistrate sent annually from the city. There dwelt the same gentlemen (as it happens where temperance is lacking), by ambition and envy. Those who were bondmen were emancipated and made freemen, in order to make their lords appear powerful. Freemen were of similar conditions as our copyholders were in olden times. This resulted in their offspring becoming so bold that they disdain and scorn correction, and will not labor except as it pleases them. And if their lord calls them sharply, they will not let go..Men boldly resist: and where they are not sufficient for this, they will contrive some false quarrel to incite a commotion, trusting thereby to rob and destroy their lords. Or if they cannot bring this about, at least they will make unjust exclamations, where they find a prince whom they suppose has his ears open to tales and reports, and will condemn in his opinion men who complain, before he perhaps knows them. We have many examples of this, both in the time of Tiberius, Nero, and Domitian, as well as in my own time. Were not Dulius Sillanus and Antius Lupus, men of great honesty, condemned to death by Emperor Commodus on the false complaints of their libertines? These men grumbled against them because Sillanus was a stern man and of ancient severity. Therefore, they could not endure him, punishing them continually for their idle and riotous living. Lupus because he would not allow his libertines to encroach upon his possessions..And to retain certain portions of land, which after the death of Petilius Rufus, whose uncle (whose heir Lupus was) they had taken by theft, while he was in Asia. Therefore, they appealed to the emperor, saying that he was of familiar counsel with Gaius Regilius, whom a little before Commodus had put to death. Petronius, in the time of Caracalla the emperor, was also put to death by a similar occasion. And to speak of my own experience, for the space of twenty years, so long I continued in keeping of husbandry in the country of Umbria, having there much delight. I found the rural people my neighbors prone to injuries, murmuring at justice, grumbling at labors, desirous of pleasures, ungrateful against benefits. At first, I was with them familiar and homely, but then found them always carlessly and stubborn. Against my own nature, I changed my demeanor, and became towards them more strange in countenance, more rare in speech, more seldom in pardoning..I was quicker in avenging injuries than they willingly inflicted upon me. In addition, I was more frequent in commanding my libertines and demanded that they do their duties truthfully, seldom being offended. There were no injuries from my neighbors that provoked me, as they saw me being harsh to my libertines and rigorous in justice, and feared displeasing me. My libertines, forgetting all pleasures, studied diligently to gain my praise. I considered well that often spared debts become bad payers, small injuries often pardoned make neighbors persistent enemies. A servant who acts insolently towards his duty becomes a servant in name only. And a master who is sturdy and fierce, a slight nod to his servant is a fearful commandment. The nature of libertines is much contrary to the gentle. The gentleman, gently treated, is content to do all things; the vile nature..Family rarely grumbles at everything. This is daily proven, but no wit can make straight what nature made crooked. Geminus is a gentleman of an old Latin house, whose great grandfather Rubellius Geminus was consul in the late days of Emperor Tiberius. He has his possessions in Campania (as I have heard said), by an ancestry of his mother called Pomponius Suran. Perhaps his novelty there may be disdained, and the movable people lacking somewhat of their wills, may be comforted by some of equal degree towards Geminus, by their exclamations to bring him out of credence, and consequently to some jeopardy. Wherefore serves the Prefect Triphonius, who is known to be a man very discreet, well learned, and of great judgment? If they came to him, why did he not hear them? If he would not hear them, why do they not complain of him? If he did hear them, why is Geminus left still unpunished? If he is punished, why is he afterwards accused? My advice is most noble Emperor..that Marcus Geminus be summoned swiftly, so that he has no time to petition Pretor Triphonius; and that a letter be dispatched to the same Pretor, urging him to inform Your Majesty as soon as possible about what can be proven in the ratification of such articles as have been objected in the accusation of Geminus. If these points are found to be false and malicious, Your Majesty should act as a virtuous governor and father of the country, providing that the false accusers and their abettors are punished severely so that others of like inclination are deterred from abusing Your Majesty's clemency and most gentle nature. I have now presented all my views to Your Majesty.\n\nYour Majesty was pleased with this proposal.. who ther\u2223fore co\u0304mended the substancial wysedome & compendi\u2223ous eloque\u0304ce of the old Moderatus. And accordyng thervnto was Gemin{us} sent for by an officer, and sone after a letter was sente to Triphonius, accordynge to the minute before rehersed: which was deliuered to the Pretor incontinent vpon th\nAT THE co\u0304mynge of Geminus to Rome, he was forthwith committed vnto Cate\u2223lius the Senatour to be secretelye kepte, with comforte gyuen vnto hym, that yf such thynges as he was accused of, could not be proued by wytnesse or matter sufficient, his ac\u2223cusation shulde be to hym an happye displeasure.\n\u00b6In the meane tyme Triphonius the Pretor, whan he had radde the emperours letters, fearynge his ry\u2223gorous iustyce to rulers and iudges corrupted or ne\u2223gligent, he forthwith sent vnto the moste honest inha\u2223bitauntes,\nnot beinge gentylmen.Whyche dwelled in towns and villages next to Geminus' habitation, with whom they could never join hearts in a fervent affection. Moreover, they could not perceive that Geminus ever prayed upon Onimus, except if they complained to the praetor. The truth would soon be revealed to him, and they would achieve nothing but being forever excluded from their unjust occupation. They conspired and went to two gentlemen living nearby, one named Duillius, the other Cotta, who had always envied Marcus Geminus and could not endure his commendation. Instead, they spoke reproachfully of him. When they had heard what the libertines planned, they were greatly pleased and gave them not only comfort in their proceedings but also sums of money for their charges, as well as secret letters to their friends and acquaintances in Rome, urging them to assist and solicit the cause of the libertines. They added, moreover,.In the town of Geminus, some libertines and free men, who were tenants of Marcus Geminus, remained. These tenants, who were of a more honest nature and had initially agreed to their lord's reasonable request, refused to join the conspiracy despite being pressured both by the said gentlemen and the libertines. These individuals were also examined. The Pretor, commending their truth and modesty, sent them away for the time being, ordering them to keep everything secret. Immediately, he summoned the remaining tenants and libertines of Marcus Geminus for examination. These people, like the first witnesses, agreed in all and every detail. Then, Triphonius arranged for horses to be provided, and these individuals were conveyed to Rome with his letters to the Emperor, reporting\nthe true findings of the examinations. The Emperor read these letters himself..The emperor commanded that those men who had come to the city be brought before him in secret. This was carried out. The emperor then summoned Ulpianus, Catelius, Paulus, and Sabinus, who were in the palace at the time. He ordered the aforementioned individuals to be brought forth and, like Triphonius, he questioned them in a similar manner but with a different approach. The men's responses were consistent with their depositions, except they added that the complainants had urgently requested these men to join them before their departure, stating that Geminus would surely lose his head and that they would receive his goods or a significant portion of them as reward. They also mentioned that Duillius and Cotta believed they would receive Geminus' lands through a gift or purchase. Upon hearing this, the emperor's countenance grew fierce..and eyes sparkling like fire, burst out in the following words.\n\nO villainous nature, bestial and monstrous. O cruel envy, foul and malicious, the one never quieted with gentleness, the other never satisfied with virtue and sobriety. How often have wise men been deceived by such deceit, emperors, kings, and other potentates by such serpents abused, justice oppressed, mercy slandered, good people destroyed, false harlots advanced? God forbid that I should be punished, for where order fails, obedience decays, boldness increases, deceit escapes, injury prevails, avarice corrupts, and a public weal soon perishes. When he had said this, he commended the truth and sincerity of those who had spoken and commanded that they should remain still in his palace in a secret place, until it was his pleasure to call for them. Then he caused it to be published throughout the city..Marcus Geminus was about to be condemned, a fact that brought great joy to his accusers. They roamed about the city, embracing friends and confederates with mutual congratulations, making banquets for each other, forgetting to sleep as they passed the nights in drinking, singing, and devising tortures for Marcus Geminus. The emperor learned of this and feigned anger, although his concern was no less, as he provided means to correct their mischief and deceit in a way that good men could be protected from such perils, and the wickedness of the wretches could be utterly quelled. As soon as Duillius and Cotta heard of Geminus' condemnation, they both came to Rome with great presents to give to those near the emperor, hoping to gain access to Geminus' possessions through their connections. However, these noble men.The Emperor, to whom they offered the presents, refused to take them, fearing our severity. As soon as the Emperor had heard of the coming of Duillius and Cotta, he summoned them, and in the presence of various Senators, after taking them by the hands, he feigned to them that he was deeply grieved by Geminus' unkindness towards him and his oppressions and injuries towards his libertines and tenants. Duillius and Cotta, being greatly comforted towards their purpose, seemed to agree with the Emperor and disparaged the tyrannical rule of Geminus, commending the simplicity of his libertines, saying that they would not have complained about Geminus so soon if they had not been urgently stirred and provoked to do so by us.\n\nAfter the Emperor had been in thought for a while, as if to say something against Geminus, at last, with a familiar expression.He said to them: You have known in how much detestation I have always had the oppression of innocents, the injuries done with extreme malice and violence. And yet, notwithstanding the sharp corrections which have been executed against such malefactors, both by ancient laws of this city as by our own decrees and ordinances, it seems that pestilence in the public weal ceases not. Wherefore, we now wish, that some new and strange correction be devised for Geminus, which should be such as to all men of every degree, it might be the most fearful example to offend in like condition. And as concerning the offense towards me, I shall hold myself content with the judgment which the laws have provided. And moreover, to the end that men shall perceive how much we favor those who support true men against tyrants, I would that some reward also be awarded for such supporters, equal and convenient to their merits. And herein will we first hear your sentences..for as much as you seem to be men of zeal and reported to be wise men concerning your affairs. Therefore, we intend to have better acquaintance with you, so that the public weal may be amended.\n\nThese words of the Emperor, Duillius, and Cotta were taken to be all for their benefit, and thinking they had a good opportunity, they offered to achieve their desire, believing that the harsher and more vehement punishment they imposed on Marcus Geminus would quell all that had been taken from them. As for the remainder, those who were accusers of traitors and supporters of the same accusers should have divided among them, one half of their goods and possessions: so that one half belonged to the accusers, the other half to the supporters of them, the other half of the whole should be confiscated to the emperors' treasure. Cotta agreed to every thing with Duillius, except for the mutilation of Geminus and the banishment of his children..In the sentence of Duillius, if the accuser or supporter were a bondman or libertine, he should have no part in the trial of Geminus. Afterward, the emperor ordered his throne to be prepared in the Theatre of Pompey, and summoned the people of Rome to be present there three days later. The emperor, with his noble counselors, commanded both libertines, Duillius and Cotta, as well as Geminus, to prepare for the accusation. Rutilius Lupus, a subtle Rhetorician, accompanied them as their advocate. However, Geminus trusted only in his own conscience and refused to accept any other patron but the true examination and justice of the emperor and the judges. The emperor was pleased with this..Considering that the time for the controversy should be made shorter. First, Lupus began his speech with great praise of the Emperor's virtues, which the Emperor neither sustained nor accepted, becoming offended in return. He interrupted Lupus and commanded him to enter into his narrative and immediately declare the state of the matter contained in the complaint against Marcus Geminus. Lupus, partly abashed due to his initial intention of making the Emperor and his audience benevolent towards the libertines and making the cause against Geminus seem more grievous, entered the matter coldly. He generally objected to Marcus Geminus' familiar resort to Omnius Camillus before he was detected of treason. To support his claim, he brought in witnesses Duillius and Cotta, whom he called men of great worship. Geminus spoke nothing and changed not his countenance. Duillius and Cotta, driven by much malice and covetousness, forgetting themselves, pressed forward and said:.They had often seen Geminus dining with Oninus during his conspiracy, and also conversing secretly with him. The emperor, taking notice, demanded of them what Geminus spoke to Oninus. They replied, they did not know. They stood far from them and could not hear. The emperor asked if they saw when Geminus came and went. They answered, for the most part, he came before him and stayed long after. He inquired further, in what form Geminus departed from Oninus. They said, for the most part, with neither pleasant countenance from one or the other. The emperor asked if Geminus was summoned by Oninus or came uninvited. They answered, they could not remember, but that Oninus always sent a servant for Geminus. The emperor demanded, did they dine together in the same way. They answered, no. The emperor immediately summoned Oninus, who, being reconciled to the emperor, was then in the Senate..And for Carnilius, his servant, who had discovered his treason: in the meantime, the Emperor turned to Geminus and said, \"If you are the man who have shown yourself to be, I would esteem death less than the loss of my trust, and for my part, I value the confession of truth more than avenging my displeasure.\" Therefore, he charged him, on the faith of an honest man, to speak plainly about the communication between him and Oninius. Geminus answered, \"The first approach I had to him was voluntary and unsolicited, only to greet him because he was a Senator, and held in great esteem, not knowing anything of his treasonous affection. But perceiving his qualities and natural inclinations not agreeable to my opinion and study, I ceased to visit him, until he was requested by Oninius, which I later learned was for my inconvenience. For Oninius had asked him for a mention in the gardens of Nero.\".From the which Oninius would in no wise depart. Allbeit often and Sundry times Oninius sent for him, and as well by offering great sums of money and friendship, as sometimes by threats, he attempted to get of him the house. But last of all he threatened him, having all things at commandment, as he doubted not but that he should see it come to pass shortly, he would leave him neither house nor life. With such words Geminus replied, that he was astonished, and so departed with his displeasure. But yet not thinking that Oninius intended any conspiracy, considering that he was allied unto the Emperor, and was by him advanced unto great riches. Thus ceased Geminus to speak any more. And by that time Carnilius came, who being demanded, what acquaintance he had known to be between Oninius and Marcus Geminus: he answered, that he knew no acquaintance between them, but that often times he had heard Oninius his master say to his secret friends..After talking with Geminus for a long time, he was a stubborn and obstinate person who refused to conform to his requests regarding a house nearby the city. If he could carry out his plans, he would leave Geminus neither house nor concern. The Emperor asked if Geminus was one of those Oninus consulted about his conspiracy. Carnilius smiled and replied that Oninus had never held him in high regard, as he always considered him unsuitable for such practices. Then Oninus entered, and the Emperor commanded him to sit down next to him. The Emperor asked him if he knew Marcus Geminus. Fearing that he had complained about him, Oninus blushed and said that he could never find kindness in him and that his nature was contrary and always against his desires. Therefore, he requested the Emperor not to give too much credence to his complaints..The emperor, apart from addressing his desire for a house in the city, which he admitted had been the reason for his frequent visits to that council, was satisfied with his answer. He inquired about his opinion of Duillius and Cotta. He replied that they were of a different sort and more in line with his preferences. The emperor, amused by this, later confided to his family that he found the folly of Duillius and Cotta, as well as Oninius Camillus, who had previously revealed their secret affections and exposed the innocence of Marcus Geminus, equally laughable. Permitting Oninius to return to the Senate, he ordered Lupus to take up the remaining accusation against Geminus. Partly discouraged, Lupus argued weakly about the injury and cruel oppression inflicted by Geminus upon his tenants, taking away their ancient possessions..and Anneaxing them to his dominical lands. Therewith Genius, being somewhat restrained, plainly denied that it was their ancient possession, but affirmed that it were his proper dominical lands, which between the death of his uncle and his entry, they had unjustly usurped and falsely concealed. Wherefore not only he, by the law, might justly expel them from that which they unlawfully occupied, but also by their ingratitude they had forfeited their manumissions, and consequently the lands given to them by his ancestors of good right ought to revert eventually to his possession. Hearing this, the emperor demanded of the complainants what state and condition they were in? They all confessed to be the libertines of Marcus Geminus, and that such lands as they had were servile. As for which they were bound to certain observances. But they plainly denied that they had forfeited anything, and with great exclamations, and out of order cried out on Geminus. Then commanded the emperor:.The gentlemen and remaining libertines and tenants, sent by Triphonius, were brought in for examination. They openly declared to the emperor the stealing of Geminus's land by the said libertines, who were the accusers. They revealed their conspiracy to destroy Geminus, their private solicitation of others, malicious support of Duillius and Cotta, and all other things they had previously shown to the emperor in his palace. Both the accusers and Duillius and Cotta, hearing this, were confounded and, with surprised and confused expressions, seemed to the emperor and all present to confess their untruthfulness and malice. Fearing the emperor's severity, Cotta fell on his knees and begged the emperor for forgiveness. He also asked Geminus to forgive his malice and confessed all to be true..The emperor was greatly displeased with the accusers on behalf of Marcus Geminus. After speaking with the remaining judges, the emperor handed down this sentence:\n\nFor as it appears to us that you, Marcus Geminus, are innocent of that treason which your cruel libertines, with the support of Duillius and Cotta, have falsely accused you of, we declare you to be a true gentleman, loyal to the public and majestically imperial welfare. We denounce to all men that none should be so bold to renew this suspicion, from which you have been purged. And for your patience, wisdom, and temperance, we deem you worthy of admission into the Senate.\n\nThen the emperor turning to the libertines said: You wretched generation, full of pestilent malice, rude and most bestial in nature, void of all courtesy, false and deceitful towards your sovereign..For as much as you, with all your will and power, have contrived against justice and reason: Since you have falsely accused Marcus Geminus, your natural lord, a true and innocent gentleman, and a necessary member of the public welfare, whose death would have brought significant harm to the public, and to us perpetual reproach and burden to our conscience: We therefore sentence you to suffer the same fate as Duillius, one of your captains, was sentenced at home in our palace against Marcus Geminus. First, you shall be whipped through the city with scorpions, and then your noses and ears to be cut off, and so to be brought into Campania, and there to be whipped in every town, and lastly, to be hanged in chains on high gibbets, as you are sixteen in number, in the sixteen greatest towns of that country..and that your children shall lose the privilege of manumission for you and your ancestors: and none of your blood will be manumitted by any consul or praetor in the future. Furthermore, all your property is to remain with Marcus Geminus, your movable property with the consent of Geminus, which I urge him to divide equally and give to his other tenants and freedmen who refused to consent or participate in your proceedings.\n\nHe then looked at Duillius and Cotta, and first addressed Duillius, saying: Thou detestable serpent of villainous progeny, whom neither authority nor riches could subdue, for you have maliciously accused Marcus Geminus, and with all your power have supported his freedmen, falsely accusing him of treason, and moreover, you have spoken in such a way that it appears in your own words that you were of a more familiar resort to Oninius than Geminus was..And by Oninius' confession, more conformable to his appetite, and what is declared by those words, were you and Cotta consenting to the conspiracy? You shall therefore receive your own judgment, which you would have given on Marcus Geminus. That is, you shall be disgraced of all honor and despoiled of your garments in the midst of this city: And from thence whipped with scorpions onto the high way called Via Appia. And from thence you shall be carried unto Tarentum, and being there afterwards whipped, you shall be rendered with your children in servitude to Marcus Geminus. And all your possessions to remain forever to him and his heirs. And as for Cotta, although you have desired pardon, yet for as much as you have polluted the noble and ancient blood, whereof you came, embracing villainous conditions, and choosing rather to be confederate with villains and malicious wretches, than to favor virtue and justice..You shall not be entirely pardoned, as it would not be expedient for you to clearly escape without punishment, especially since your nobility caused Geminus to be more suspected than if you had not joined his libertines. Therefore, you will bear part of your own judgment, which you would have given on Geminus. That is, you shall immediately forfeit all your movable goods, which, along with Duilius' goods, will be equally divided. Half will go into the common treasury, and the other half will be given indifferently among those gentlemen who have honestly declared to us the innocence of Marcus Geminus. Regarding your lands, they will be confiscated during your lifetime, to be returned to your heirs afterwards. Furthermore, you shall never return to Campania but remain here in this city, except on other considerations that may arise later..This was the end of the Emperor's sentence. \"All the people rejoiced and cried with one voice: Happy is Rome, that has such a governor, happy is the world, that it has such an emperor, but most happy are we that have such a father. Live noble Alexander, for the gods favor you, all princes honor you, all ill men fear you, all good men love you. Live and prosper most excellent Emperor.\n\nWith these and other most joyous acclamations, the emperor issued out of the Theatre and departed towards his palace, having with him Marcus Geninus. The next day was the Emperor's judgment put into execution, and Geninus was admitted into the Senate. This was the last intent the Emperor gave openly in his own person. Diverse other judgments he gave..Which were in tables according to the practice of other emperors. Here ends the report of Eucolpius: he seemed to have written much more, as it appeared. For various reasons lacked in the book. Therefore, to make some complete conclusion, I took the remainder from other sources, which wrote:\n\nHerodian, a Greek author, writes that the journey against Artaxerxes, king of Persia, was lost due to Alexander's slackness, whom he supposes to have been detained from his enterprise by his mother Mamea, who would not allow her son to jeopardize his person against the Persians. But Lampridius, who gathered his work from the books of Accolius and Eucolpius, who were always in the company of Emperor Alexander, writes as follows: He was such an emperor in his household and abroad that it could be said that senators went and not soldiers. Wherever the host was:\n\nAlexander, being such an emperor in his household and abroad, undertook the journey to Parthia. He prepared everything for it with such discipline and reverence around his own person that it could be said that senators went and not soldiers..The chief captains were cautious, the captains honest, and the soldiers beloved. Therefore, the inhabitants of countries received him well. The men of war admired the young emperor as their brother, their son, and their lord. They were honestly clad, conveniently housed and shod, richly armed, and well-mounted with horses and harneys accordingly equipped. Whoever beheld the emperor's army would have perceived the state of the public wealth. He himself labored to be deemed worthy of bearing the name of Alexander and surpassing Alexander of Macedon. In such a manner, he entered Persia and conquered King Artaxerxes, who came against him with seven hundred elephants, bearing on their backs towers of wood full of archers and artillery. Also, a thousand and five hundred chariots armed with scythes, and an innumerable multitude of people.\n\nAfterward, Alexander returned to the city of Antiochia, and with the prayer he took from the Persians..He made all his men of war rich. First, Persians began to be slaves to the Romans. However, because the kings of Persia disliked having their people live in servitude, he was content for them to be ransomed. The money given to those who had taken prisoners was conveyed to his palace with all the senators, gentlemen, and people, along with the wives and children of his soldiers, in envy.\n\nLater, he lived in great affection for the people and Senate and would not endure their rigorous gravity any longer. Therefore, certain soldiers, who had been enriched by Heliogabalus, with the help and encouragement of that monstrous eunuch Maximus, whom they later made emperor, suddenly entered Alexander's pavilion and killed both him and his mother. There are other opinions about his death. Eventually, the rage of ungrateful people, who could not endure his excellent virtues, prevailed..traiterously slew this most noble Emperor: Whose death all Rome lamented, all good men bewailed, all the world repented. whom the Senate deified, noble fame renewed, all wise men honored, noble writers commended. Whose life may worthily be a pattern to knights, an example to judges, a mirror to princes, a beautiful image to all them that are like to be governors: Whereby they may have in continual remembrance, to embrace and follow his most excellent qualities.\n\nFINIS.\nIn the press of Thomas Berthelet at London. With privilege to print alone.\n\nYear MDXL.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Where, by Injunctions heretofore set forth by the authority of the King's majesty, Supreme head of the Church of this his realm of England, it was ordained and commanded among other things, that in all and singular parish churches, there should be provided by a certain day now expired, at the costs of the Curates and parishioners, Bibles containing the old and new Testament, in the English tongue, to be fixed and set up openly in every of the said parish churches. The godly commandment and injunction was to the only intent that every of the King's majesty's loving subjects, minding to read therein, might by occasion thereof, not only consider and perceive the great and ineffable omnipotent power, promise, justice, mercy and goodness of Almighty God..But also to learn thereby to observe God's commandments and to obey our sovereign Lord and high powers, and to exercise godly charity, and to use ourselves, according to our vocations: in a pure and sincere Christian life without murmur or grudging..By the which injunctions, the king's royal majesty intended that his loving subjects should have and use the convenience of reading the aforementioned Bible, for the purpose above mentioned, humbly, meekly, reverently, and obediently. And not that any of them should read the said Bible with loud and high voices during the celebration of the holy Mass and other divine services used in the church, nor that any layman reading the same should presume to take upon himself any common disputation, argument, or explanation of the mysteries contained therein, but that every such layman should humbly, meekly, and reverently read the same, for his own instruction, edification, and amendment of his life, according to God's holy word mentioned therein. And notwithstanding the king's most godly and gracious commandment and injunction as aforementioned..His Majesty is informed that various and many towns and parishes within this his realm have negligently omitted their duties in the accomplishment of which, His Majesty's kings may [be] displeased.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "[To remove and put away among his liege people, all occasions wherebefore various and many superstitious practices, such as children being strangely decked and appareled with songs and dances from house to house, blessing the people, and other unwitting and inconvenient uses of saints. The king's majesty therefore intending nothing,\n\nGod save the king]", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase1"},
{"content": "Here followeth various holy instructions and teachings very necessary for the health of man's soul, newly made and set forth by a late brother of Syon, Richard Whitford.\n\nWith privilege to print only this.\n\nFirst, a devout work of patience.\nA work of various impediments and lets to perfection.\nAn instruction to the reader.\n\nGood devout readers: I made my excuse and showed you the very cause of the setting forth of my name. But now I am compelled not only to set forth my name, but also to join thereto this catalog and writing of the contents (by number) of this volume. And that I do: charitably to give you warning to search well and truly that none such other works be put among them: that might deceive you..For certain I found a work recently, joined and bound with my labors and under the same title: one of my works named in the same title was left out, in its place was put this other work, it was not mine. The title of mine was, \"A Daily Exercise, and Experience of Death.\" The other work has no name of any author and all such works in this time are to be suspected. For so the heretics do send forth their poison among the people, covered with sugar. For they seem to be good and devout works, and in very deed are very strong heresies, as I recently saw a book, a work of the archheretic Luther, translated word for word into English. I said that book was against the king's honor, because he had (by his noble work) condemned him as a heretic. Beware therefore of all such fatherless books, that neither have the name of the author nor of the translator..Know what you read, and what you allow your children to learn. Especially (as I advised before), avoid works by nameless and unknown authors. I implore you, good devout readers: take my apologies (in presenting my name) for sincere truth, not otherwise to be done, so that no other person may be blamed for my faults. If this work went forth without any named author, I wrote this work. Many years ago (as I mentioned about the work of death) and by the same occasion, have now sent it forth in print. I implore our Lord: you may take profit and edification therefrom (for that is my intention and desire). And truly it is: that in reading and recounting any virtue, profit may be taken. And (for certain), this virtue of patience: is a noble virtue and much necessary for every faithful Christian. As will clearly appear to you, if it pleases you, to read it over, rather than to read it..Better to practice it: than to know it. Better to work it, than to wish it. And yet by reading: it may be better known. And well known: the better it is put into use, exercised and practiced. And well used, and exercised: the more it profits. Read it therefore I pray, and take with charity and good will: that which is offered, and thus ever fare you well in our Lord God and most sweet savior Jesus Christ.\n\nDefinition of peace in general. Fol. i.\nOf natural peace. Fol. i.\nOf artificial peace and of the definition, or determination thereof. Folio. iiii.\nOf the very true determination, description and declaration of meritorious peace. Fo. v.\nOf the image and behavior of peace. Fo. v.\nOf the comforts, or fruits of peace, in general. Folio. vii..How patience is profitable and necessary for the true gaining, keeping, and increasing of worldly goods. (Fol. vii)\nThat patience is necessary for the due and lawful keeping of such goods as are truly and lawfully obtained. (Fol. viii)\nPatience is commodious and profitable to the good state of the body of man. (Fol. x)\nPatience is commodious and necessary for good fame and good name to be obtained and kept. (Fol. xi)\nOf the fourth commodity, and process of patience. (Fol. xiii)\nPatience is profitable and necessary for the quietude and rest of man's mind. (Fo xiiii)\nOf the circumstances of patience. (Fol. xvii)\nHow patience is acquired, gotten, and learned. (Fo xxii)\nOf the example of worldly persons. (Fo xxv)\nOf the example of spiritual persons. (Fo xxviii)\nOf the peace of our Lord and Savior Jesus. (Fol. xxxv)\nThat our own misery and multitude of our sins should move us to patience. (Fol. xl).A brief recapitulation and short account of the commodities of patience, by the respect and consideration of impatience and of the merits and rewards of patience. folio xiii.\nOf the merit and reward of patience. folio xiv.\nOf the first impediment. Folio. xlix.\nOf the second impediment or let to spiritual progress and increase. folio li.\nOf the third impediment, or let to spiritual progress, and good speed. folio liii.\nOf the fourth impediment and let to spiritual progress, and speed. folio lv.\nOf the fifth impediment or let to spiritual progress, and increase of perfection. folio lvi.\nOf the sixth impediment & let to spiritual progress & good speed in the life of perfection. fo. lvii.\nOf the seventh impediment & let to spiritual progress & forward speed of perfection. fo. lviii.\nA little lesson of four virtues, good and profitable to be had by every person: but not to be called to remembrance but rather to be forgotten. fo. lx..Of the second point, it should rather be forgotten: then remembered. Folio. lxii.\nOf the third point, to be put clean away and never to be called or kept in memory. folio. lxiii.\nOf the fourth thing, to be forgotten, and to be put from our consideration and memory. fo. lxiv.\nOf evil thoughts. Folio. lxvi.\nOf chastity. folio. lxvii.\nOf prayer. folio. same\nOf superfluous feeding. folio. same\nOf aspect or cast of the sight. folio. same\nOf the company and presence of the contrary sex. folio. lxviii.\nOf labor and occupation, and of the contrary, that is, idleness. folio same.\nOf reading. folio. lxix.\nOf humility or meekness. folio. lxx.\nOf constancy of mind. folio. lxx.\nOf patience in adversity. folio. lxx.\nOf imitation and following of good men. fo. lxxi.\nOf peace and charity. folio same.\nOf pity and compassion. folio. same.\nOf the receiving and despising of worldly praise. fo. lxxii.\nOf honest conversation. folio. same.\nOf the company or fellowship of good persons. fo. lxxiii..Of the custody or keeping of the ears or hearing. same.\nOf the custody and keeping of the mouth. fo. lxxii.\nOf detraction or backbiting. folio. lxxv.\nOf a lie or lying. folio. lxxvi.\nOf swearing. same.\nOf promise and vow to be rendered and kept. fo. lxvii.\nThat all things be open and known to God. same.\nOf good conscience. folio. lxxviii.\nThat all things should be attributed and applied to God. same.\nThat the virtues of man should be hidden and kept close. same.\nOf confession. folio. lxxix.\nOf premeditation. folio. lxxix.\nOf sapience and wisdom. same.\nOf doctrine or learning. folio. lxxx.\nTo take often, keep, that is taken. And to teach that learned was. These three do the scholar make his master for to overcome. same.\nOf curiosity. folio. lxxxi.\nOf obedience. same.\nOf prelacy. folio. lxxxii.\nOf contempt and despising of the world. Folio. lxxxiii.\nOf alms deed. folio. same.\nOf Detraction. Chrisostomus homilia textera..The definition or determination of every thing treated and spoken of: is first necessary to be known. This refers to the meaning of the term peace, and what it is. In general, the definition of peace, according to Lactantius, Firmian numbers. Example. Peace is a voluntary and willing tolerance and sufferance of all such pains, hurts, adversities, and injuries: as are put, or as happen to any person. And this peace I call general, because it extends and reaches to the body as well as to the soul or mind. For instance, when a person can and will endure hunger, thirst, cold, labors, and such other pains and discomforts of the body, then that person is called patient with regard to that which he endures..Vt de Catelina refers to the patience of But this patience itself: is not meritorious, although the complexions and dispositions of the body: may help much or hinder patience and therefore the said inconveniences/discomforts, willfully borne and suffered for a good cause: are meritorious, not (as I said) of themselves but of the grace of our Lord. And therefore, a great learned man makes another definition of patience, saying:\n\nCicero, in his prime rhetorics, defines patience as a voluntary and wilful perception and suffering of those things that are grievous and hard to bear and suffer, for one of these reasons: For honesty. For ease or pleasure or for advantage. And yet this patience is common to man and to beasts. For beasts, although not for any honesty, yet for their ease, pleasure, and profit, sometimes suffer inconveniences. And sometimes for fear or dread, But it is not properly patience because it is not wilful..And therefore, to make it clear what kind of patience I am speaking of here: we will divide patience into natural and artificial patience. The former is that which is in a person by the dispositions of the natural complexions of the body. In every person, there are four complexions, named after the four principal humors in the body: choler, blood, phlegm, or melancholy. The complexion of choler is called the sanguine complexion, of blood the sanguine complexion, of phlegm the phlegmatic complexion, and of melancholy the melancholic complexion. These four humors and complexions in the body have the same qualities and dispositions as the four elements, fire, air, water, and earth..For as the fire is dry and hot: so is color and the choleric complexion. And as the air is hot and moist: so is the blood and sanguine complexion. And as the water is moist and cold: so is phlegm or the phlegmatic and earthy complexion. And as the earth is cold and dry: so is melancholy and the melancholic complexion. Therefore, according to the humor that has most dominion and rule in the body, that body is called of the complexion. Where choler most reigns: it is called choleric of complexion. And so in like manner of the others. And because these complexions have a respect to the bodies above and thereafter naturally move man or beast according to their dispositions: they may much help or hinder patience, notwithstanding man may, by wisdom, grace, and goodwill, rule and govern all bodily and natural dispositions..And also education, bringing up and doctrine, teaching: do build a frame and make manners in man or beast, contrary to natural dispositions. Custom and use: may alter nature, yet I say that both man and beast do much and commonly follow natural motions and dispositions. And therefore some men and some beasts are naturally more disposed to peace or impatience than others are. For some persons are like the ore: are entirely disposed to patience, and if by chance they are moved to the contrary, they are soon and shortly appeased. Some persons are naturally disposed to love patience and to live restfully: but yet they will be soon moved for a light occasion. And yet, forthwith when they perceive themselves: they will soon be appeased, and if in that passion they said or did anything amiss, they will make amends meekly. These kinds of persons are irregular..Saint Augustine prefers those who are not easily provoked to anger and, once angered, are not quickly appeased or make amends. There are two kinds of such persons. The first kind, if they are angry, will never be appeased until they have been avenged, or at the very least until they have gained the victory and mastery to do so. For some persons, having the power to avenge is sufficient. But others will not be satisfied, nor will they be appeased until they have done as much avenging as is possible for them, and even then, they will still want to do more avenging if it lies within their power.\n\nThese persons come in two varieties. Some of them are not easily provoked to anger but keep their patience and endure great wrongs or pains until they are fully avenged. They are, as it is said, merciless and relentless in their pursuit of vengeance..This kind is of them: who are quickly moved by a light occasion for a trifle, and sometimes seek occasion, and make quarrels. And yet, when they are angry, these persons will never be appeased unless with extreme and most cruel revenge. And these are the worst kind of impatient persons. For these have no patience at all. There is yet another kind of natural patience called Unstable patience. That is to say, such patience as the fox sometimes has, or the cat that lies still and patiently waits until the time for its prayer is within danger, and then suddenly shows what it is. This patience the Jews had towards our Savior, and so have many wicked persons. But of all manner of natural patience, the most excellent patience is that of the lamb, and of the innocent persons who never show any sign, or token of wrath, displeasure, or revenge..Yet there is another patience, which is always kept inwardly, and in effect, although it seems quite contrary, as it was in your savior: Matthew 21:23-27, Mark 11:11, Luke 19:2. When he drove out the money changers and sellers with a whip, and overturned the tables of those who made exchanges and sold doves there, he seemed outwardly very impetuous and angry, and so he was in deed, as the prophet David commanded and commanded, saying:\n\n\"Be angry and do not sin.\" (He says this)\n\nThis manner of patience may be natural in man, or best, as in mothers or fathers, who, with seeming anger or hasty wrath, drive or put their children away from fire, or water, or other dangerous places, and yet they do not naturally love them. And so they have patience inwardly in effect, although it seems outwardly otherwise..All these reasons show you that the dispositions of nature, which are commonly moved by complexions, can help much or hinder patience, but they cannot make the patience meritorious on their own. For, as the philosopher says, Aristotle: those things that are in us by nature we are not worthy to praise or blame, reward or punish, of themselves. Nevertheless, a man is bound by God's commandment to restrain all natural dispositions and inclinations towards vice, and to force them, by violence, towards virtue. For great merit lies in great violence. For the scripture says, \"The kingdom of heaven suffers violence, and the violent take it by force.\" Matthew 11. b. The kingdom of heaven suffers violence, and the violent seize it. And St. Paul told his disciple Timothy, \"No man takes the crown except he who fights according to the law of battle.\" 2 Timothy 2. a.\n\nCleaned Text: All these reasons show you that the dispositions of nature, which are commonly moved by complexions, can help much or hinder patience, but they cannot make the patience meritorious on their own. For the philosopher Aristotle says, those things that are in us by nature we are not worthy to praise or blame, reward or punish, of themselves. Nevertheless, a man is bound by God's commandment to restrain all natural dispositions and inclinations towards vice, and to force them, by violence, towards virtue. For great merit lies in great violence. The scripture says, \"The kingdom of heaven suffers violence, and the violent seize it.\" (Matthew 11.b) And St. Paul told his disciple Timothy, \"No man takes the crown except he who fights according to the law of battle.\" (2 Timothy 2.a).Whoever here has this victory shall never be harmed by the second death, Apoc. 2. ch. that is, a damned nation. And further, I will make him who obtains or wins this victory a pillar or post in the church of Christ. Whoever has the most natural patience has the least merit by it, and contrary to this, those who have the least natural patience but are disposed by grace and goodwill to restrain their natural passions, have the greatest merit. For the more grueling the battle, the nobler is the victory, and the merit and reward are greater. Therefore, we leave this natural patience some what to consider artificial patience which is more meritorious.\n\nArtificial patience: we call that patience which is overcome by violence and conquered, is obtained and gained by doctrine, labor, and use, with grace and goodwill. And this patience may be thus defined or determined..Patience is a voluntary or willing, and continual sufferer of grievous, unpleasant, or painful things, not only, as the pagans said, for honesty or profit and advantage, but also for virtue, and for the increase of merit. I say here that patience is a suffering, but every suffering is not patience. For patience is a virtue, and many persons suffer great pains without any virtue, but rather their suffering is much vicious. Therefore, the suffering that makes patience: must be voluntary, so that the persons do suffer with their own goodwill and consent of the mind. For if they are compelled and forced for any cause contrary to the will, it is a suffering but not patience. Except we call it as the Frenchman does. Patience by force. The said suffering, therefore, must be voluntary and continual. For otherwise it is not meritorious or worthy of reward..For many persons do undertake and begin many things with great pains and grievous suffering for the time. But they soon give over, they say they can no longer endure. Such endurance therefore is not patience nor yet meritorious. Matt. 24. b. For the scripture says, \"Whoever endures to the end will be saved.\" Whoever perseveres and continues to the end: that person shall have the merit, and reward of salvation. The suffering must also be of those things that are grievous. For every man can easily endure, and that thing is not painful nor does it grieve, although some persons (they say) cannot endure wealth, but that is not because it is grievous, but for lack of wisdom and discretion..But where there is no grief: is no suffering, and therefore no patience, but when the grief or pain is borne and suffered for a good cause, with good will (as is said): then is it called patience, notwithstanding. The causes that the Pagans set forth, that is to say honesty or profit, are not sufficient to render and declare our patience. For many proud and light-minded persons do suffer much for honesty. The common proverb is, it is good to chastise, or strike the proud persons, for they will suffer well for their honesty without complaint, & keep all counsel, but that suffering is not patience, although to suffer for some honesty: may be a good degree of patience. And to suffer for profit alone: is not always patience. For, as we said before, the fox or other beasts might have it patience..But because the patience, which we have purposed here to treat: is a noble virtue and meritorious, belonging only to man: we shall set forth, as we have considered of various Catholic and learned doctors, a more exact and plain definition of patience.\n\nPatience meritorious: is a mighty power, definition. The author's strength and virtue of the soul, whereby we may (with grace and goodwill) repress, restrain, rebuke, and withdraw, all inordinate passions and movings whatever, to which we are stirred, provoked, and moved, by any of our enemies, the devil, the world, or the flesh. And whereby we do gladly suffer continually and here. For its love of God, and salvation of our souls: all adversities, troubles, pains, and ills that befall us, or which (by any means) chance fall, happen, or befall us, having therewith a revered Augustine on pacience, Cap. 2..Fear lest we, by any contrary impatient and wicked will, should forgo and lose any virtue or good thing: thereby we might attain and come unto better things. This is our definition or description of patience. And this patience does Saint Augustine call the great gift, and reward of God.\n\nCyprian on Patience. And says Cyprian, \"Here I was in mind to set forth an image of this good lady and excellent princess, Lady Patience, not only that you might know, by the definition, what she is in substance; but also, by understanding, you should perceive by outward sense, and see the beauty, manner, and behavior of her person.\" But I lack a painter, and I cannot paint myself. A great learned man called Prudentius, in a book that he made of the conflicts, battles, fields, or fights of vices and virtues, sets forth in goodly verses the image and behavior of this lady, Lady Patience..Shewings how, when the loathsome and wrythin witch, and pale-faced scold called dame Ire, or wrath, came forth against her in battle with a cruel cupid and weapons and artillery of deadly mischief: she, dame Patience, I say, stood upright in the front of the battle with a countenance of gravity and sadness, and without moving or stirring, cast up her sight with a sober, sighing countenance, fearlessly and without dread, beholding all the fashion of the field. And when that great ghost, dame Ire, saw her from afar off, she began to swell and foam at the mouth, and with a fiery, inflamed face, greening and gnashing, rolled her eyes, casting her sight and her head wryly, disdaining that Patience dared, without weapons or tears, nothing appareled, to meet her in the field..And first she mocked her and then railed upon her. When she saw that nothing moved her, but stood steadily in one countenance and behavior, she then, with a fell, furious stomach, shouted and cried upon her. She let fly a dart straight towards her heart, but Dame Patience had priory harness of precious stones: these made all her shots recoil, empty and harmless, and she stood still, all quiet and restful, unmoved but strong and mighty, ready to endure all further and furious assaults of that barbarous beast, which, in its frenzy, chafed and raged, like a wild and mad brainless body. She drew out her sword and ran forth in a rage, intending to clove her loving lady's skull and dash out her brains. But the stroke lighted upon her priory skull and rebounded..So hard that the edge of the sword partly bent and partly broke through it, yet the head was whole, and she showed no sign of movement in her brainless brain with the brutal blows of that monstrous creature, I mean, Ire or wrath, when she saw and pursued that all her shots were lost, and all her weapons wasted, and all her ordinance spent, and she had nothing gained: she ran to the remedy that best suited her malice and mischief, to wreak all her madness upon herself..And she quickly caught a piece of a broken spear, thrust the spike deep into the earth, and fiercely ran it through the midst of her heart. And she, greening and gnashing, gave up her sorrowful spirit. The sober and mild dame patience held sadly before the people present, said, \"Here you may see friends, lightly and easily, by our natural and accustomed virtue, have without shedding blood or blemish, without hurt or harm, and without all peril or injury, conquered and overcome this grim and gruesome ghost, Ire or wrath. For this is the manner of our battle, and our means to conquer, overcome, and triumph, that is to say: by suffering only, to quench strife, and destroy all the furious rages, malice and mischief, of the wrathful and sullen persons. For the hasty man (says the proverb), waits never woe. The hasty, passionate, angry persons: are most enemies to themselves..Their own fury drives them to death, when this lovely lady had spoken this lesson: she went forth with great glory, and her true faithful servant followed her joyfully. By her means and help, they mightily overcame their enemies and foes. That is to say, holy Job, all the holy apostles, martyrs, and saints. For this mighty lady always joins and unites herself with all manner of virtue. And no virtue can be perfect without peace. Thus now you may see, and hold the very image of patience after the said great cleric, but that he sets it forth more expressly with much good eloquence. Now let us go forth with our institute and purpose, which shall be to show unto you certain commodities or profitable fruits of peace, each to exceed other in perfection..Every thing is called commodious, fruitful, or profitable to man, according to the necessities and needs of those things that appear to pertain to the wealth of man, as by example, man cannot live without meat, drink, & clothes. Therefore, the goods of the world are commodious, fruitful, and profitable to man, if they are well used. And yet those worldly goods are in the lowest degree of those things that pertain to man. For they only serve properly to the body. And therefore, the state of the body is above worldly goods. And yet that state of the body (as we said) is preserved by the said goods which worldly goods, I said, are commodious properly, to the body alone, although they may (by accident in case) be profitable to the soul..And to bodily honor or fame and good name, which pagans and painites preferred and set before the body because it remains, endures, and lasts longer than the body, many of the wise have willfully lost their lives rather than lose their honor. As St. Augustine shows in his book \"De Civitate Dei\" (Book 10.4), the soul of man exceeds all worldly honors. These four things that we have named, belonging to man, stand and keep an order of dignity among themselves, as you may perceive. The goods of the world stand in the lowest degree. The body next, which is preferred and more set before, is followed by fame and name above them. And the soul is above all things under God: our mind now intends to show you how patience is commodious, fruitful, profitable, and necessary to all these four. And first, patience is a virtue that endures long suffering and hardships without complaint, and is a means to obtain the grace of God and the reward of eternal life. It is a shield against anger, a bulwark against despair, a support in affliction, a consoler in sorrow, a fortress against temptation, and a means of preserving the soul from sin. It is a source of strength and courage, and a means of overcoming difficulties and obstacles. It is a means of purifying the soul and making it more perfect, and a means of gaining the favor of God and the respect of men. It is a means of obtaining peace and happiness in this life and the next, and a means of attaining to the highest degree of perfection and holiness. Therefore, patience is a most excellent and necessary virtue, and one that should be cultivated and practiced by all who seek to live a virtuous and godly life..Because worldly goods are not always well obtained, retained, or kept, nor well increased or multiplied, we therefore put in these terms truly and lawfully. Although patience, when taken in large measure (as we showed before), may be profitable for obtaining and increasing false and unlawful goods, our patience, which we entreat, never does so. For when the servants of our patience apply themselves to labor, study, and diligence to obtain worldly goods for the necessary living of those they have in charge, they take patience with all that God sends, and, as St. James says, they endure with patience (Jas. 1:3-4). With all patience, they wait on the time, and weather the storm that God provides, and ever thank His goodness, whereas the impatient persons grumble and complain against God, and act contrary to His will, and if anything opposes their plans in their labors, they hinder themselves and destroy their goods through their lack of patience..A person, desiring to be alone in the wilderness due to his inability to be patient among companions, went to draw water from a well using an earthen pot. Upon setting the pot down on the ground while covering it, the pot fell over and he tried to retrieve it, but it fell again and again. In a fit of anger, he finally broke the pot. However, upon regaining composure, he returned to his monastery. I once saw a man among companions who, due to missing his mark while shooting, became so enraged that he broke his bow into shivers. Such outbursts of impatience we have often witnessed. Many individuals, due to their lack of patience in their labors and the rebukes and entreaties of their masters or superiors, have fallen into poverty or resorted to theft, among other unlawful living..Persons who are patient: have always a forethought of what is necessary for their charge, and will do it with diligence and good perseverance, having ever a good guard and warrant that no good is obtained unlawfully or contrary to conscience. And this may suffice to show that patience is good and profitable for the true obtaining and getting of worldly goods, now for their guard, keeping and for the increase of those goods.\n\nThis conclusion is first, that no unlawfully obtained goods may be lawfully kept. Another conclusion, that in times of extreme need of the neighbor, no person may keep lawfully obtained goods from the due relief of such needy persons. Debt must also be paid as the days appointed..For if anyone in debt, having sufficient funds to pay (without the great extreme hardship of their state / and conditions of living), I would keep, seclude, and put aside, by due patience. (For surely they are ever done for lack of patience to part with the goods, all such goods as are lawfully obtained: may be lawfully retained and kept. But ever to be kept unto a good and lawful purpose and intent and a good effect and end. And according to the state and degree, or conditions of the persons).And so, the lawful increase of our mistress, Lady Patience, without usury, simony, fraud, guile, deceit, or any such other unlawful means, may appear to you as follows: if you consider how patient persons have lived among their neighbors peacefully, without discord or debate, always ready rather to suffer wrong, hurt, and loss than to debate or strive with anyone. Then, patience induces concord, and concord follows patience as its sister and closest friend. And surely, by concord, patient and peaceful living, small goods and a little stock shall grow, increase, and multiply. Contrarily, by discord, strife, and debate, great substance of riches is soon spared and brought (in short time) to naught, if you will more clearly see and pursue this truth: set before you, unpeace and unrest. For the philosopher says, \"Philo:\n\nPatience and peaceful living: small goods, a little stock, shall grow, increase, and multiply. Concord follows patience as its sister and closest friend. By concord, patient living: small goods, a little stock, shall become great substance of riches. Contrastingly, by discord, strife, and debate, great substance of riches is soon lost. (Philosopher: Salust).He who clearly defines, assigns contrary things. One who would determine and declare a thing: will appoint with it a contrary thing. Contrary things joined and set forth together: do each more effectively appear, and show each other in a better light. For if you set black by white: the white color will seem whiter, and the black: blacker. Consider two such neighbors, known to each other in one town, both rich and of good substance, who, for a trifle, a thing worth less than a groat or sixpence, went to law, and the dispute lasted so long that neither of them was worth a groat or even their lands were worth after twenty years of purchase, and yet, in the end, were willing to follow the same counsel given to them at the beginning. Dame Patience would have saved, kept, and increased all those goods; your English proverb is truly full of meaning..Suffering eases many things, there are as pride and prodigality, and unlawful pleasures: these light sparingly spoil and destroy great goods and substance for lack of due patience. Therefore, we may well conclude that patience is profitable for the lawful getting, keeping, increasing, and spending of worldly goods, which goods, as we said, are the least and in the lowest place of those commodities that appertain and belong to man. Then follows the body of man, and more precious than any worldly goods. \u2500\u2500: \u2500\u2510: \u2500\u2500: \u2500\u2518\n\nWe place the body of man in the second place as much more worthy than the goods, yet under the fame, good name or honor: in dignity and degree, although some persons do set more by the sorry carcass than others by their name, or yet by the soul, to the good state than of the body to be kept or recovered: our patience is much necessary and profitable..For the patient person is always sober, provident, and wise, both in words and deeds, conduct, and behavior. And the hasty man, according to the common proverb, never wants want. The countenance of man in looks or gestures: often provokes unto anger, and has been occasion of bodily harm and harm, many persons by hasty passions: have hurt themselves, and some have even killed themselves / for lack of patience. Ecclus. 6:a. Where the patient persons, through soft and sweet words, have mitigated and calmed anger, and restrained hasty passions, and appeased the parties. Therefore, let a proud, hasty word never pass your mouth. Hasty passion and lack of patience have brought and cast many persons into fires, axes, various sicknesses / and diseases. And also kept them long therein and increased the same. And some, for lack of patience, rail and blaspheme God..And many willfully endure and continue in sickness: because they will not suffer to be laxed, those who refuse to keep themselves restrained. Some will not keep prescribed diets, nor adhere to the precepts and commandments of their physicians, surgeons, or leeches, often causing their own deaths. And some have had such great malice and hatred towards certain persons that they would rather suffer great pains in the body than be cured by them. Many and very many various and diverse inconveniences have come upon the body of man due to a lack of patience, which meek patient persons avoid and escape. And if by chance they fall ill, yet by patience they soon and lightly recover, and find remedy. Some for very anger torment themselves to death, and that is for a lack of patience. Thus you see and perceive that to the good state of the body, patience is beneficial and profitable..Good fame or a good name keeps the third place in order, as in dignity and degree. More worthy than other worldly goods or even the body itself. For fame lasts and remains after the body is dead and rotten. It renders and presents the deceased person by record and memory, as yet and forever living in honor or disgrace according to the merits of the person. Therefore, fame is so precious that, as I said before, some persons have rather lost their lives than would lose their fame and honor. The chronicles and stories continue and keep in mind the fame and the noble acts and deeds of arms of pagans and heathen men and are rehearsed as examples. And so are the holy legends or lives of the blessed saints to their great glory and honor in our Lord, and to our edification. Therefore, all Christians should greatly care and regard their fame. Timothy 5, Timothy 2, Corinthians 2, near the end..For Saint Jerome says that our fame and good name: are a fragrant pleasant odor or smell to Christ, as Saint Paul writes to the Corinthians. And in another place, he says that those are cruel persons who are negligent and careless of their fame. Fame and good name: are a glorious thing and much to be desired, and chiefly and earnestly to be kept, if rightly obtained. For the good fame of the hypocrite is not well obtained. Augustine, De bondo vi, ut dignum: let therefore virtue be very and unfeigned, obey the edification of the neighbor. Repute and good fame follow virtuous deeds (whether the person wills it or not) as the shadow does the body. Let every person look well how they desire to have good name and fame. For if it is desired for vain glory, and so outwardly (by feigned virtue) and not inwardly before God, let there be: obedience and retaining of the same. The persons of good name and fame: are held in great love, favor, honor, and reverence. And in great fear or dread..The holy women Nobem and her daughter-in-law Ruth: Ruth 1-2, 9-16, Judith 8, Philemon b 3, Regulus 10, 2 Paralipomenon 9, and Matthew 12, Hester and Judith were greatly beloved and favored by their fame and good name. Saint Paul advises that persons of good name and fame should be promoted to office, rule, and honor above others. The fame of King Solomon caused the Queen of Sheba to come from a far country to him, whose virtue she said exceeded fame. The fame of Ti, as Saint Jerome writes, caused many persons to come to Rome only to see that man. And so we read of many other persons who made great Herodes fearful and revered were had in great fear and dread only by their fame. The common proverb is in English: it is a good thing to have a good name. For he that hath an ill name, they say, is more than half hanged. For no craft or skill can purge or cleanse an ill name. Herodes.\"For a bad name and fame will spoil and rot, as the wise man says in Proverbs 10:1, Ecclesiastes 7:1, and Ecclesiasticus 37:27. But the name of good persons will endure and last forever. Therefore take great care and diligence for your good name and fame. A good name is better than great riches, and a good name is more beneficial to the body than precious ointments. The fame of the wise man will inherit honor among the people and will live and last forever. But no one can be truly wise without patience. For every virtue requires patience. The great teacher Prudentius says in the aforementioned place, \"Patience remains and abides, quiet, restful, strong, and mighty against adversities, without whom all other virtues wither and perish.\"\".Peace is the daughter of humility or meekness. In all manners of virtues, the daughter is of more perfection than the mother, because the daughter contains the mother. For every peaceful person is meek. Augustine. Book VIII, a. Peace overcomes and conquers all malice and anger. It extends from the first virtue to the last and disposes and orders all virtues gently and sweetly. Augustine. For the highest honor of worldly persons is obtained by patience, which is victory. And the most noble and honorable kind of victory (as Saint Augustine and the wise Cato say) is obtained by patience. For cruelty and vengeance can never win such victory as does patience. For patience conquers and subdues enemies without strokes, Proverbs 16. And the victory of patience (says the wise man) is more noble. Isidore of Seville. Book II, Chapter 1, Christ to the Hebrews..And more honorable than the conquest of realms or kingdoms, peace is. Patience is greater than in wrongs, and to suffer meekly when a person might resist, and does willfully sustain and bear: is the most high glory, and praise of the patient person, and most disgrace and condemnation of the noisier and hurter. Cato says that among all the good manners of man, patience is the greatest virtue, and does engender and get most love, most favor and friendship. And above all other virtues, it procures and wins most laude and praise. The wise Solon was therefore called or named by the people of Athens not only patient but also peace itself. Peace singularly and chestily wins good name, good fame, laude and praise. So that without patience, no person in any stories or writings was ever praised or yet accounted for wise or virtuous. For patience is called the custos and keeper of innocence, the perfection of charity..And the preserver of all virtues is patience, for without patience, all other virtues perish and come to no effect. Since no praise of good name or fame can be just or true without virtue, and no virtue can continue and be preserved without patience, we may well say that it is necessarily profitable to obtain and keep good name and fame, which, as we said, is more precious than other goods or the body. For it endures and lasts longer. For as the prophet says, \"Patience of the poor in spirit shall not perish in soul,\" that is, the patience of the soul that is poor in spirit for the Lord shall never perish, but will continue to induce. Amen.\n\nThe soul of man is more excellent than the goods of the world or even the body and fame and name. For the soul of man is the most noble creature in the world, except for angels. And yet, many men's souls (although not by nature) can be above angels by grace and merit..And so it is in deed in our Savior, and in His blessed mother, and may so be in many other holy saints, if we can show that this lovely lady patience is commodious, fruitful, pleasant, and necessary for the welfare of the soul. Then we shall fulfill our promise and enterprise. First, we must consider and weigh: what things belong directly to the welfare of the soul, that is, faith, hope, and charity. For these set the soul in a state of salvation, without which no man can be saved, and of these three, charity is the chief. Major of these charities, says St. Paul. And patience (as we showed before) is the perfection of charity: 1 Corinthians 13. Therefore, Dame Patience is necessary for the salvation of the soul. Of hope the apostle says, \"For we are saved by hope,\" Romans 8. But we hope for that thing which we do not see, which we do not perceive, and therefore by patience we endure, Psalm 7. Thou art my patience..And my hope from my youth hitherto, what peace speaks and says by the flame of charity in the heart of thee, Thou shalt trouble or anguish, persecution or yet hunger or thirst or cold, or any peril, or dent of sword depart us? Nay certainly, but all things shall we bear by peace, rather than depart from the charity which is in Christ Jesus, without charity then we cannot have patience. And yet patience (as I say) makes that charity perfect. But without faith can be no charity, nor hope. For no man ever saw or has seen God in his natural substance, but because we believe that is taught us by the holy church: we hope and trust in the promises of God, and then of these follows charity, for these cause us to love God who made those promises to his lovers. And so consequently, we suffer for his sake..And thus patience forms all virtues necessary for the health and salvation of our souls. However, because patience is sometimes taken for the loss of worldly goods, the hurt and annoyance of the body, the blotting, staining, and hindrance of fame, and sometimes (beyond all these things) for the trouble of the mind alone: we shall show you how comfortable and profitable patience is for the quietude and rest of the mind.\n\nThe loss of worldly goods: fortune may take from any person without any harm or annoyance to his body, or to his fame or good name, or even to his soul, as when thieves or sudden fire steal and destroy goods, and yet the persons having the loss are (commonly) troubled and distressed by it. But then patience has a place..For then the disciple, who is patient, calls to mind that all worldly goods are not given to us as our own property but are committed and delivered by our Lord as His goods for our necessary use and administration, and ever upon a count. For we shall render and yield a account of every penny. And also the disciple knows well that it is but lent goods, and that also without any day appointed or set, but ever at the will of the owner. Therefore he will say humbly and with due patience, \"Iob. 1. b with holy Job. The Lord gave, the Lord took away. &c. Our Lord gave all and our Lord has taken it as it pleases our Lord. So be it, blessed be the name of our Lord.\" Likewise, a person may be hurt or grieved in the body, although there be no loss or hurt in the goods, nor yet in the fame. But yet soon after, the mind will be restless withal, and seek for remedy..And if no remedy can be had, then the disciple of this good lady calls for his master, and she is readily available, saying, \"Remember (good child), what afflictions and sores had holy Job, and especially the suffering your savior Jesus endured for you. Take me, your master, to be your healer or physician, and you shall be lightly and well healed.\" Furthermore, the fame may be severely tested and in great danger, without any loss of goods or harm to the body, and without any blemish to the soul. As was the case with holy Susan, when she was in a hard case and shamefully accused: but see what her master, my lady Peace, did for her..She never accused her false accusers, nor did she excuse herself to her dear friends. Instead, she remained calm with her lady Patience. She submitted her holy cause to our Lord, speaking only a few words to show she was not careless or neglectful of her reputation. To the eternal and everlasting God, who has perfect knowledge of all hidden things and knows all things before they begin: You know, Lord, that these men have borne false witness against me, and I go to death while I did none of these things they maliciously accused me of. And with the help of my lady Patience and her mother's intercession, help came, and she was delivered. Her fame and good name were not only preserved and kept but also, to her eternal glory, multiplied and increased. Now, consider this: Your mind will be greatly distressed and troubled..The patient, as daily happens in every temptation, of the devil, the world, and the flesh, and by many other occasions of their members and servants, Reg. 16 b. As was in David when he fled from his son Absalom: a man called Shemei, a limb of the devil: rebuked him extremely, to the point that his servants were greatly moved by it, so much so that one of them would have killed the wretch. But David turned to Lady Patience, and was not only restored in his own mind but also, with his wise and godly words, he appeased his said servants. Thus it appears that patience is good and profitable for the quietude and rest of the mind. For the mind is not only moved and troubled by temptations and such outward occasions, but also many times without known occasion, when the persons within themselves are troubled and vexed, and yet they do not know why, nor with whom, yet they weep and mourn. Terullian in Apology. And look at all in a dead fashion, and nothing can please for that time..The cause may be an humor in the body, and many times restlessness of mind comes from opinion or suspicion. Seneca to Lucius, 78. Which many times greatly troubles and restless the mind. For let a person put aside opinion and suspicion (says Seneca), and great outward trouble will little or nothing grieve. Augustine, La. 9. Patience willfully taken, by good deliberation, avoids all such trouble and wins great ease and rest of mind. For the person with willful patience, Quintus Lianus, La. 10, has but little pain. And the impatiens person, by not willing to suffer, does not avoid the pain and hurt that troubles him and that he fears, but rather multiplies his pain by impatiens, whereas the patient person, who has determined will, rather suffers than does any wrong or yields, minimizes and makes his pain or trouble. Ovid, M7. or trouble is much lighter and less by patience..The wise seneca told a friend troubled by his misfortunes and lack of patience, \"Do not make your matter worse and your trouble greater through your quarrels, complaints, and impatience.\" To another friend, he said, \"Bear and endure, with a good will, and take into account, as merchandise, all adversities and troubles that fortune sends or that happen by chance in this life. For the time will come soon, and very shortly, when felicity and joy will put an end to all miseries and sorrows.\" Macrobius adds that whoever, for a time, will hide his troubles and care little for vexations, will, by the benefit of patience, soon have them come to an end. (Maximus of Tyre, Book 3).Whoever is willing to suffer and be still: will soon have all their will. For fortune is clearly vanquished and overcome, when she finds a patient person. It is necessarily true that our savior said to his apostles and disciples, \"In your patience, you shall have possession of your hearts and minds,\" Luke 21. When a man is troubled and vexed: the mind (as they say) is not at home, the mind is not quiet or at rest, and so he does not (for that time) have possession of himself. But when whenever he does return perfectly to patience: he shall in that peace have possession of his heart and mind again..There is a great difference between the possession of the mind and the loss of the mind? But though a man had, in manner, lost his mind through trouble: yet he might, by patience, recover that loss, and bring the sick and feeble brain to great strength. And many persons, by impatience, have lost their minds, their learning, and their high wits, and gone stark mad and furious. For certainly one of the causes of fury and mad rages is proud impatience or impatient pride. Patience, then, ever renders the mind quiet, restful, wise, and constant. And so is patience comfortable, profitable, and necessary to the quietude and rest of the mind, and consequently to the wealth of the soul. Not yet, in the same text of the gospel, Christ said:.In your peace: you shall have possession of your minds or souls, he said, not that you shall in your peace have power and possession of your worldly goods or lands, nor of your bodies, nor yet of your name or fame, although peace is profitable for all these, yet you shall not have in your peace any possession of these. For you may be put from the possession of them all and lose them and yet have full good and meritorious patience, and yet you know well that for these things men take great patience, although they are of small value towards the soul. For they shall perish, but the soul remains forever. Therefore, the more therefore patience should be taken for the quietude of the mind and salvation of the soul. Augustine, sermon 223. de Tepore. We have shown you the four commodities of patience; now remains that we show you its merits and small reward..Not waiting for you to know that the patience that shall be rewarded: must be perfect and have all due circumstances that belong to it. To know well your due circumstances of patience, it shall be convenient for you to know the causes and movers, according to which your patience may respond. For by four manners is patience assailed and attempted. That is to say, of God, and of the devil. Of ma- to ma- and of man's own sensuality. Scripture shows that Almighty God proved the patience of Abraham: when he commanded him to follow the will of his wife Sarah and send out his own son Ishmael and his mother Hagar into wilderness, they not knowing whither. A great proof of patience. And yet again when our Lord commanded him to offer his son Isaac in sacrifice. A marvelous exercise of patience, Genesis 21:b, 12:8. a man to slay his own son, yet was Abraham every where most patiently obedient. And likewise of holy Job..The second assayer of peace: is the devil, by temptation. He spares no person of any degree, nor any place, nor any time, but, as St. Peter says, he comes and rolls about and seeks whom he may devour. You know well, he tempted and assailed our Savior. But with what great peace he resisted and conquered him. The third assayer: is man from another. And this assault is so common, that it needs no other declaration but only our daily experience. The fourth assayer is man himself. For the sensuality or concupiscence of every man does sometime assail him and tempt him to prove his patience. James 1. b. One is tempted by his own concupiscence, says St. James. Every man (says he), is tempted and assailed, drawn away, and enticed from himself: by his own concupiscence. These assailants well considered, take heed now what circumstances and conditions our patience must have / if it is to be perfect..The first condition is that it be true, and proceed from love, and never be feigned but always appear as it seems. Grego, in Homelia, super C: And that it dwell and abide steadily, inward: although it may seem outwardly to be contrary. It must be shown universally, to every person, in every place. At all times. And in all things, but ever according to the assessors or assays thereof. And of course or matter moved. For some persons seem very patient, and keep good patience when they have loss of their goods, hurt in their bodies, or drawn by fame and good name. And all will they patiently suffer: but not all persons. For some can bear their superiors and superiors, but not their equals or inferiors. And some can suffer and bear their friends, but not their foes or enemies; and yet some can better bear their enemies than any other persons. This circumstance of the person therefore, must be considered..For it causes much, who or what the person is: that assails and moves the matter of impatience, and also the matter that is moved. For when God is the assailer and mover? Whatsoever the matter be, you very disciple of peace: may never grudge it, but though the matter were so grievous that he could not well bear it: yet should he ever have good will to bear it & much more. And ever to say, \"That is. Our Lord has given us all, and our Lord has taken it away, As it has pleased our Lord. So be it. Blessed be ever the name of God.\".We showed you before that the matter of impatience can be ministered some time by the assault of the devil that never rests to tease and assault man in all that he can. But when the disciple of Lady Patience perceives that it comes from him, then he must mightily and manfully resist and withstand, as Saint Catherine, Saint Margaret, and various others did, who made open battle with the devil and had noble victory over him. I4. v. For (as Saint James says), Resist the devil, and he will flee from you. Resist and withstand you the devil; and he will flee from you, I said also thirdly that the matter of impatience is ministered summons from man to man, and this is common and daily in experience. Here then the disciple of Patience should consider the state of the person who does assault, and prove his patience. For although patience should be had to all persons, yet the manner and behavior of that patience is not always to be exercised and used in the same form and manner..For masters, superiors, and parents: show patience and reverence, honor, and words and countenance appropriate to the matter. But a superior may sometimes show severity and earnest behavior outwardly, while maintaining charitable patience inwardly. In your book of household management, we have shown how correction should be done for those in charge. Equals, or persons of equal degree, should behave patiently towards one another: the apostle Paul teaches, \"Do not repay evil for evil or insult with insult. On the contrary, repay with blessing, for this is what scripture says: 'If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals upon his head.' Do not be conquered by evil but conquer evil with good.\" To our friends: our patience must be shown with friendly thanks, kind and loving words. And to our foes: Matthew 5:44, Luke 6:27-28..Our Savior teaches us in the gospel how we should behave, saying, \"I tell you, love your enemies, do good to those who harm you, and pray for those who curse you and insult you. And this applies to the circumstances pertaining to the person and place. Some people can endure and bear with all persons according to their state and degree, but not in all places. For some who lose lands or goods that are far from them can not bear the loss of their inheritance or of those goods that are at home in their house and under their secure possession, as we have in the book of Kings about a man called Naboth the Jezreelite. He would by no means depart from his inheritance, and King Ahab could not buy, 1 Kings 21..And because he said no: it cost him his life, although the wrong was later avenged by Almighty God. Persons can bear and endure rebuke from any person, but not in the presence of people. Few persons will have patience in all places. Therefore, the disciple of patience must have inward patience in all places, even if the manner is outwardly serious. For example, a wise man will bear a large rebuke from his wife or servants in private, which in public may justifiably seem not to take it with patience. Likewise, regarding the circumstances of time. Some who can bear both the persons and the place will not bear it at all times. For when the brain is troubled by surfeit, or the mind suddenly assailed with unusual and unexpected vexations, diseases, or troubles: many persons forget patience. But the disciple of my lady Patience: will take good heed of the time..For although the wise man says, there is a time to weep, and a time to laugh, a time for silence, to speak little or nothing. And a time for speaking, to talk and commune, yet there is no time for impatience, whereby my lady's disciple may contradict her discipline, be inwardly moved at any time. Notwithstanding that the respect and great weight of all these four aforementioned circumstances - that is, the person, place, and time - depend much upon the fourth circumstance, namely the matter or cause. For the matter and cause may be against God and his laws, or against neighbor, kin, or friend, or against our own person. Now if the matter and cause are against God, to the injury and wrong of him or his laws, to suffer such wrong is no patience but rather iniquity and wickedness..And if the matter is against a neighbor: then to disentangle that wrong and as if it were nothing to meddle therewith, he therefore acts: is negligence, and great unkindness, because every brother Christopher and faithful Christiane has care and charge of other. Now, the disciple of patience must look well what the matter is. And to whom it pertains and belongs, and thereafter must he order his patience. For in the matter or cause that belongs to his own person: to suffer much wrong: is laudable, and much to be praised. Yet, you must remember, that one man may bear and use two persons, that is, a common person, and a private person. Every man is first in himself a singular private person of soul and body..When a private person is chosen by God to hold any communal office, role, dignity, or degree, such as a king, sovereign, ruler, or governor of a community or company, or as their curate, if wrong or rebuke is done to their own person, it may be laudable and meritorious to endure it. However, if such things are done to him as the communal person, king, mayor, sheriff, bishop, abbot, sovereign curate, and all such others, it cannot be tolerated without offense to that community whose person he represents. Therefore, the injury and wrong done to any such public and communal person must be corrected, reformed, or at least excused. According to scripture, we read that both the person of Christ and of the church bear the person. Therefore, any injury or wrong done to such a person must be corrected..For our savior himself excused himself to the Jews when they said he had a devil within him, he said, \"no, I have (said he) no devil, but I honor my father.\" A private person may excuse himself when injury or wrong is laid to his charge: this is recorded in the book of Daniel concerning Susanna. The injury of a neighbor should be defended: we have in the book of Daniel how Susanna was defended. But the injury of God: may never be surpassed, nor yet of those public and common persons who misuse his name. Moses avenged and punished the injury and offense of God in those who idolatry, 2 Kings 32. f., and Io. And our savior punished and drove out of the temple buyers and sellers. And how they were punished who vexed and despised, Numbers 16. d., Deuteronomy 11. a., Psalm 105. b..His prelates appeared in Dathan and Abiron, and Chore. They sank into hell with their tabernacles and all their substance, by the vengeance of God. Mary, the sister of Moses, was struck suddenly with a plague of leprosy (Numbers 12: C.) for grudging against Moses her brother and sovereign under God. The same thing is recounted in the fourth book of Kings, how those soldiers who came to assault and vex the prophet of God, Helias (3 Kings 1: Pri.), were all destroyed by God's vengeance. Many such examples are shown in scripture..The injury to all common persons: is in manner the injury of both God and man, which therefore may not be suffered unpunished yet may not any correction be done with impetuosity and anger of the stomach to revere and wreak the self-wrong, but rather by the zeal of equity and justice, as by the example of our savior, who (as is said) drove out the buyers and sellers from the temple, and of Moses when he broke the tables, and commanded correction and manslaughter that I spoke of before, both they seemed to be angry, wroth, and impetuous. Yet they were not so in deed. But they showed and taught how correction must be done duly and justly. So that patience should ever be kept within for the heart, mind, and conscience..And yet, in a serious and earnest manner, we should strive to act, speak, and behave in a way that encourages the improvement and salvation of sinners and transgressors, according to the nature and extent of their sins. Where sinners and offenders can be reformed, pacience should be employed, and the meek and true disciple of pacience should endure and suffer their wrongs and insults. For such a person was never a true disciple of pacience or any other virtue; they would not willingly endure such treatment in such cases. In Homilies, Gregory says, \"Bear the wicked person.\" Though many persons may be very obstinate and importunate, it is a most glorious victory and high praise to endure their persistence, as Seneca says..Thus we have shown you the circumstances of patience, to whom, where, when, in what manner: patience is to be kept and used. (Seneca, On Clemency. Book 1.) Patience, having all due circumstances, is highly profitable to the soul, as it removes and takes away what is harmful to it, and makes the body subdued and obedient (as Seneca says). Augustine on Patience. And it also wins most merit and finally has the highest reward for this merit, which reward we shall now speak of. (Augustine, City of God, Book 7, Chapter 8.) But those who desire and wish to have a reward or a gift must deserve it before they have it..And that deserving is by labor or diligence, and that labor or diligence cannot be done until it is learned and obtained. Every labor or diligence does not deserve equal reward. These things are open to your sight and knowledge, as much in mechanical arts and handicrafts as in speculative sciences. And when the science or craft is learned and obtained, yet without deserving, no reward is had. Siquis non vult laborare, manducet nequicum. He who will not labor: Paul, 2 Thessalonians 4:11, shall have no food, he gets neither meat nor drink: therefore, says Saint Paul again. No person shall be crowned, but one who strives lawfully. The term \"strive\" in English signifies and indicates various things, especially in common camps, 2 Timothy 2:5..Where rewards or gifts are set forth and appointed for the stewards of every game, there is a standard of silver for the arrow, and they display their silver tokens, and various persons do there strive, who may shoot forth and win the best game, and likewise of other games and camps, as wrestling, running for the glove. Justice for the damsel and such other things, each a proper reward according to their merit and deserving, but he who will not strive, nor put himself forth to do what he can: he shall have no game at all, he gets no reward. In like manner, he who will not learn and get patience, and then use and exercise patience, according to the law of the game, that is to say: in the form and manner before shown: he cannot have the garland, and reward of patience. First, take heed how patience is learned and obtained..Every art or craft first holds the end in mind: why, for what reason, and to what purpose a person learns this craft or that. Indeed, the reward is the cause and end, to have a living, as they say.\n\nTeaching in Tus, and as Cicero says, men commonly set their children to that craft which is most rewarded. Definition of Exercise. In some times and regions, minstrels and painters were most set to it. But every man learns that which seems best to bring him to the reward and state of living that he desires. We showed you in your draft of death, that is, by experience and experience, by exercise. Exercise is an act, deed, and use of working or laboring. Then a person exercises patience: when he puts it into use in working on it or laboring in it..Experience, according to Aristotle, is a form of knowledge and proof of things discovered through exercise. By many experiments or experiences, he says, an art or craft is acquired. However, the learner must have some manner of teacher or introduction to that craft they wish to learn. Although some persons, through natural wit and diligent study, with the help of such experiences and learnings as they had before in other arts, may learn some arts or crafts on their own (as Saint Augustine and various others did), they were not entirely without a teacher. For that natural wit and the experience of those things they had previously exercised helped them in the art or craft they seemed to master, without any teacher.\n\nThe definition of Practise. Experience with practice is also called the mastery:.Practyse is the frequent work and observation of that art or craft which is acquired through exercise and experience. For those who wish to learn, acquire, and can any art or craft, it is necessary and convenient to have suitable and available material in which to work and exercise, and gain experience. Before all else, every person who desires to learn should know what the science, art, or craft is that they desire. This is called the definition and declaration of that thing. For instance, if a person desires to be a glover and learn the craft of glove-making, they must know what glove-making is, what is meant by that term, glove-making, as follows. Glove-making is an art or craft to shape and properly frame an instrument or garment for a man's hand, called a glove. And grammar is a science or art to speak, write, or understand every sentence correctly according to congruence..Now I pray you see how we have hitherto kept this order, in all our interaction of patience. First, we have set forth the definition, in various manners. Then (after the due praise of patience), follow the commodities of patience, as the cause why and wherefore patience should be learned and practiced. The matter (I said) of every craft or calling must be had, as leather to the glover, or cordwainer. Cloth to the tailor, or draper. And the eight parts of reason: to grammar. The matter of patience: is trouble, vexation, hurt, harm, grief, and loss, and these or any of them to be in worldly goods, morals, in the body, in the name or fame, and in the soul. Which we have somewhat touched upon before. St. Gregory says, that whoever will be Abel in morals must be exercised with Cain. That is to mean that whoever would be in the state of Abel, all patient, must be exercised with the trouble or the malice of Cain. And in another place..The virtue of patience (says he) is never proven in prosperity, but in adversity. For as gold and silver are tried and refined in the fire, so are the disciples of patience tried and taught in trouble and adversity. Adversity, then, trouble and annoyance, is the matter in which patience is learned and gained. For if a person would believe that he had patience without trouble, and without great exercise therein: certainly that patience were but painted patience. There is much difference between a fire made of wood, cols, or such other combustible matter that will soon or easily burn, and a painted fire. And certainly, so is it of those for-said patience. For as painted fire cannot burn you, so patience without trouble cannot prove you. Now, as for doctors, instructors, and teachers of patience: there are many. For every thing that gives a great occasion to patience may be taken as a teacher thereof. Instruction and teaching are required..For although peace, like other virtues, can be had by infusion, it is not common in this sense, but of singular privilege. We will not speak of that. For St. Paul knew that faith could be had by infusion, yet he said, \"How can people believe and have faith without hearing and teaching?\" as if he meant that it could not commonly be had in any other way, and I say the same of peace. And yet, although some arts or crafts can be learned (as I said), it is not the common way. But to some person one might reply, that St. Augustine calls peace a gift of God, certainly. So it is. I do not deny this. And so it is with other virtues, although not by infusion..Peace is a gift because, of His own free will and gracious goodness, He freely offers it to man. And He wants man to work with Him, with good will and consent, in all virtues before they are had, and yet when they are had, they cannot be kept without Him. For He always follows and works with man, both to end and to begin, if man does the same. However, we must have instruction and teaching, which stands in precepts, commands, or rules, and in examples, or in both. So we have teachers of patience, some by precepts, some by examples, and some by both. The great Master Almighty God in holy scripture teaches us the way and means to patience through the wise man. This is the precept and command, saying, \"Filippe, drawing nigh to the service of God, resist the devil, and prepare thyself to stand against temptation.\" (Acts 2:7) That is to mean,....If thou wilt accede and approach, drawing near to the bondage and thrall service of God (which in truth is most high liberty and freedom), thou must steadfastly stand and strictly adhere to justice and righteousness, and fear. Thou must also prepare and make ready thy heart and mind for temptation. Thrust down thy heretic and hold it under. Take patience and suffer. And incline, lay to thine ear and hearing, and so receive and take the words to understanding. Suffer and bear the sufferings of God, according to His will, And be thou joined, coupled and knit unto our Lord, and suffer: that by the last, thy life may grow and increase. Whatsoever is applied and put unto thee, take it, and in sorrow: suffer and bear. And in thy little reputation: have patience. For gold, and also silver, is proved and tried in the fire..And so be the acceptable persons in the chimney or furnace of humility and meekness, that is patience, if you dread and fear our Lord: then sustain and bear His merciful troubles. For the furnace proves the potter's vessels, and so does the repetition and assault of troubles, prove the just persons. You have often said wisely. Saint Paul, a good master and teacher of patience, said, \"No. 5. It rejoiced and was glad in troubles. For we know well (says he) that trouble works patience, and patience works proof of character, and proof of character works hope. And hope in God: does never confound nor deceive any person, if you will learn patience (then) you must love trouble and never flee or avoid the company of unsettled and troublous persons. The holy prophet David said, \"Come to me, those who desire peace: I was peaceable and restful, and a maker of peace: with those who hated peace.\" Psalm 119. I was (says he) peaceable and restful, and a maker of peace..And when I spoke fair to them, they impugned and contradicted my speech, thwarting me. I Jacob 1. Blessed is the person who says Saint James that suffers temptation and trouble. For when he endures it, he shall receive the crown and garland of life. And before that, he says, \"Think and judge, or suppose (my own brethren), that all joy and pleasure is, when you fall into various and diverse temptations and troubles, knowing for certain that the proving and proof of your faith works peace and patience shall have the work of perfection, so that you may be perfect and whole before God, in nothing feigning, fleeing, or lacking.\" Thus we have shown you about one master and teacher of patience, who by certain precepts and rules of holy scripture teaches the disciples and learners of patience: to love troubles and to be exercised in troubles, and by no means to flee or avoid any wrong..Now we shall set forth some doctors who teach patience by example, and these are in two manners: worldly persons and spiritual persons.\n\nWe may take example to learn patience from worldly people, and this is true of both those who are wicked and damable persons, as well as those who are good and virtuous. The ambitious sinners, who strive to gain and win worldly honors and dignities, whether rightly or wrongly, endure gladly the loss of their goods, injury to their bodies, little caring for their name and fame, and less for the wealth of their souls. We have not only examples of this in the stories of the fables, such as Salu and Carlyne in Salust and the siege of Troy in Vergil, but also in holy scripture, as in the books of Kings. Vergil. In the Maccabees and in many other places, although we name none of the chronicles of Christians.\n\nAugustine. Concerning Patience. Book 3. Chapter 4..Theives, robbers, unclean livers, and sellers: take remarkable patience in all troubles, and Iophetes: to obtain that they unlawfully covet and desire. And so do many full good virtuous persons as merchants, shipmen, poor housewives, artisans, and laborers. And all worldly persons: which (by good reason) can move and make the spiritual persons abashed and ashamed, when they see and perceive these manner of livers take such patience in great pains, and all for the sake of obtaining things that are uncertain to them, but only that they hope and trust to obtain them. And yet when they have the full possession of them at desire and pleasure, they are in as great uncertainty how long to keep and enjoy them, or whether they shall sooner be taken from their goods by death, or their goods from them by chance. Read the gospel of Luke, chapter 12.\n\nBut to the true patient persons:\nLuke 12..Their gains be ever sure, so that when they have on their reward final, of their peace: they shall be sure never to depart from it, nor shall anything they labored for and desired yet: besides it (as we said), that they are uncertain of keeping it: they may be sure it may and shall be diminished, and made less daily. Alas, how are they examples (to suffer and bear more gladly troubles and pains for God, and spiritual gains)? I fear me, Lucke. 16. It is as our Savior said of worldly wisdom/wit. Saying, \"The children of this world are more prudent, and wise, or witty in their kind, than are you children of light and grace.\" So I think, that you worldly persons do more fiercely desire those things that you suffer for: Augustine, sermon. 223. c. de ten. Therefore, S. Augustine says, that the violent fervor of desires causes in man, the tolerance and suffering of troubles, labors, and pains..For no man does anyone willingly endure that which causes him loss or harm, pain, and grief; but for the love and desire of that which is a delight and pleasure to him. Augustine, De Patientia, Cap. 5. And therefore, the more intense and ardent the desire and pleasure is in a man for the said delight, the more he is rendered and made patient to suffer and bear all manner of sorrows, pains, and griefs, for that thing which he so covets, desires, and loves. That desire and love: is the cause of patience and endurance, in both spiritual and worldly persons. The love of the world: in worldly persons. And in spiritual persons, the love of God, which two loves: as they are in themselves diverse, so have they diverse beginnings and springs. For the love of the world has its beginning and spring in the frail and corrupt human will, arising from false flattery, voluptuous beauty, and the seeming pleasure of worldly things..And it is fastened, fixed and grounded to remain, and be consumed in the heart and mind, by lewd use and unlawful custom, which custom (as Ysodore says) cannot be easily removed. But the godly and spiritual love is not so generated nor bred in man, but rather is diffused, shed and poured down upon us, and so sinks into our hearts, from the holy ghost and spirit, 5. a. that (as St. Paul says), is given unto us. And therefore the patience of the spiritual persons: is of that spirit, that so sent and ministered the said love, and not of the persons themselves, though they be never so just and spiritual. For (as we said before), it is a gift of God that no person (of himself) may obtain or come by. Nevertheless, every man (as we often say), has of God that grace freely given of his own bounty and goodness: that he may dispose his will, heart and mind to lean unto that grace, and to follow the motion thereof..The patience of spiritual persons: 1. Corinthians grounded and has begun and the root of charity (which, as the Apostle says,) sustains, endures and bears all things. Accordingly, the quantity of love and desire in both, the spiritual and worldly persons, is the quantity of pains and troubles. For the thing that is beloved and desired is more strongly and gladly endured and more meekly and mildly borne and taken. Yet there is much difference between these patience. For the worldly patience, engendered by worldly love of those things that are transitory and soon pass and are gone: I Corinthians 3, is not from above (as Saint James says), of wisdom. 2. I John 2. And Saint John commanded his disciples therefore that they should not will nor desire to love the world nor those things that are in it. The worldly patience is altogether worldly, and the spiritual patience is heavenly. The one is bodily and carnal. The other is spiritual and divine. The one is sinful and unrighteous..And yet, there are two kinds of patience: the former, which a person can attain and reach by himself through his own will. But not the latter. The reason is that the desire and love which drive worldly people to endure and suffer pains and sorrows so stubbornly and obstinately, comes from the world and all things sinful. A person cannot, by himself, arise again to the state of grace, as an example shows, a man cannot climb to the top of a steeple without help or support, but when he is at the highest point of it, he can fall down of his own will without help. But to spiritual patience, a person cannot attain or come, because he is upheld and inflamed by that godly fire which is the Holy Ghost, and so he can love God, and by that love, he can suffer and gladly bear unbearable and intolerable pains for God. For, as we said before, charity bears and suffers all things. (Psalm 3:d).From the which charity Saint Paul said nothing should depart him. Neither troubling, anguishing, nor hungry, thirsty, nor cold, nor peril nor injury, nor persecution nor revenge, nor tooth of sword nor fear of death. For it is written that we are mortified and put to death every day in all our life time, for the Lord's sake, but in all these we conquer and overcome all things for Him and by Him who has perfectly loved us. For I am certain (says he), that neither death nor life, nor angels, nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other creature, may depart us from the charity and love of God, which is in Christ Jesus, our Lord and Master..Now you see what might and strength love has, and how earthly persons it causes them to take great labors and suffer much, and so to learn patience, and yet it is in fact not patience, nor worthy of the name of patience, although it seems only patience. For (as we have shown before), the cause of the suffering makes patience, not the suffering itself. Yet Christians can take example from their suffering that is worldly: to learn and win true faithful and meritorious patience. And much we may be ashamed and embarrassed of our sloth and unkindnesses, when we see or hear how they suffer and bear for the vain love of their lewd desires, and how little pain we take and suffer for God, to win true patience. Now let us take the examples of better masters and more sure learning.\n\nSaint James says we may take example of the bitter labor, I5..payne and patience of young persons, but much more of the holy prophets, whom now we bless and praise for their pains and sufferings, you have heard (says he) what Job suffered, and what end the Lord made: you have seen and perceived. Now, if we shall take the doctrine and learning of our patience, as previously defined and described, we may begin with the example of our Lord God, who (as St. Paul says), \"endures with great patience\" (Romans 2:4). But beware, you should not think or believe that patience is in God as it is in us. For we can never have patience without pain, without suffering loss, hurt or grief, which manner of passions are never in God, but when God does exercise His justice, and so punishes the sin of man. Then we say that God is angry and displeased, and yet in truth there is no perturbation of that passion of Ire in Him. And again, when He does exercise patience..That those who say they can have patience with themselves through the liberty of their free will. For David said, \"Good Lord God, thou art my patience.\" God has patience, and much and marvelous, more than any tongue can speak or any heart may think, as evident from the beginning of the world. In particular, that He so patiently and mercifully suffered and endured, the great unkindnesses and further, the great rebellious obstinacy, and disobedience, of our first parents Adam and Eve. And ever since then, has borne and endured, and yet does, the idolatry of Cain's posterity, the worship of Yahshua and Semiramis..And of all infidels who set up their false gods and idols of earth metals, stone, and wood, in their profane temples, that is, such temples as were never consecrated nor hallowed, but (contrary to all good religion) wicked and cursed, he suffers them to do sacrifices and sacrilege. And yet God not only suffers and most patiently bears them in all these and many other abominations: but also gives his gifts equally as well to them as to his chosen children. The sun, the moon, and stars, all manner of wedders, all manner of fruits and food, in like manner to the good and evil persons..And although it is in his power, and just to their deserving, to take vengeance and utterly destroy them, yet notwithstanding, he is daily assailed and provoked by their many and continual offenses and malicious hardness of heart. Yet (I say), he, by great patience, defers his justice, and tarries, looking whether they will change and amend their lives.\n\nFor he says, \"Nolo mortem morientis. I have no will that the sinner should die in his sin, but rather that he should be covered and turned from the death of sin, and that he should live.\" (Micha 2)\n\nReturn (says he), and come again unto me, says the Lord, by his prophet Micha. For he is merciful, pitiful, and patient, and has great compassion on the misery of man, ready ever to restrain, and withdraw his sentence and judgment against the malice done and shown to him. (Micah 7).Is it now apparent that the Lord God presents an example for us to learn patience? For, as we have learned from a revelation of our holy mother Saint Bridget, patience enters and sinks into the heart and mind of man through the example of our Lord God and His saints. Since God is both our Lord and our father, as Christ says in the Gospel, we ought to love Him, for He loves us. That which He loves: is worthy of love. And that thing, His goodness and majesty, comes and praises, and sets an example to be followed. Every servant is bound to follow his lord and master, and it becomes the child to follow the father. The old fathers of the Old Testament followed God in patience as their Lord and father..Adam had great patience with Cain when he had killed his dear brother Abel, and he had no other sons but him alone, thereby giving Adam good reason: to flee from him as just and due vengeance, for his transgression, and so did Cain suppose, and fear he would have done. Genesis 3:15, For he said to the Lord God, when He had cursed him for his wicked deed, \"Lo (said he), now you are casting me out from the face of the earth, and I must be a fugitive and a wanderer on the earth, and therefore every person who finds me shall have the right to kill me, but the Lord was more patient and would not allow that: but rather let him dwell: so that all the world might learn patience, and so did Adam and Eve and their daughters. For they bore and endured that vengeful deed so patiently that none of them did as much as challenge or rebuke him for it. For they knew well he was so obstinate and unyielding: it would be worse for him by their words than better. Patience was best..And Abel was an example of patience, and a figure of Christ, for he would not resist, nor withstand, nor strive with his brother, but like a lamb meekly and patiently suffered him to do what he would. The patience of Noah was notable, who without murmur or complaint, endured so meekly the punishment of the Lord, and also the mocking and dishonor of his own son Ham. And Abraham, when he was commanded to go and offer his son, was obedient without resistance, with the patience of devotion. And Isaac, his son, was as ready to be offered with like patience and devotion. Jacob showed great patience when he fled from his country from his father and mother for fear of his brother Esau. And yet more patient when he meekly appointed to appease him, his enemy, with large presents and gifts. Ibes. 37. c\n\n(Note: I have preserved the original spelling and punctuation as much as possible, while removing unnecessary line breaks and whitespaces.).And what can be said of Joseph, who not only endured and suffered the great and unnatural ingratitude of his brothers patiently, but also forgave them, and fed and comforted them most charitably? Moses was despised and suffered many rebukes and great troubles from the most unkind people of Israel (Exodus 32). He was even near being stoned to death by them. And he, the most mild and patient, prayed earnestly for them. David suffered great persecution from Saul (1 Samuel, I Kings), yet when he had him in danger, he favored and spared him, and even when he was dead, he mourned and lamented for him (1 Samuel, 2 Samuel). If we were to recount Samuel, Elijah, Elisha, Isaiah, Jeremiah, and all the holy prophets, how they gained the crown of patience through suffering, it would be too long a work. However, I will set before you one great champion and singular example of patience: the holy Job. Look upon him well, and you may learn good patience..We showed you before (if you remember) that all assaults and troubles, and temptations of patience fall and come upon man, either through the loss of worldly goods or possessions, or through the loss of friends, or through bodily harm, or through the blotting and staining of fame and good name, or through the grief of mind or sickness of the soul. And in all these ways, a man is troubled and tempted, notwithstanding that sometimes, God (as I said), and does prove the patience of his servants, and so does the devil by his license and suffrage. And this assault is most extreme and grievous, because of the power, subtlety, and malice of the enemy, who always does as much as he is permitted by God, which is evident in his dealings with Job. For first he assailed and examined him in his worldly goods, not in the common manner of fortune, to lose a part: but he took all. Job 1. And that substance was not small, for he was a lord of goods and very rich..And he drew closer to him. Where he was richer and a greater lord, he was the father of many fair and both goodly and godly children. He took them all at once, not one by one as sickness and common plagues do, but all in a sudden and vegetable manner of death. Furthermore, when he was least without worldly help and comfort, and his wife alone (to whom a wife is one body, one flesh, and another self to him, so she should have been a singular help and comfort to him) the devil armed her against him, as before he had done with Eve against Adam, and when he had lost all the world, yet beyond: the devil struck him with most miserable sickness, not with stone, or colic, or fires, but so (with boils and sores) he was wrapped from the sole of the foot to the crown of the head. Job 2..There was no place for him, nor any relief from extreme and most grievous pain, ache, and woe, continually, day and night every hour and minute, without any respite, ease, or rest, and so completely and utterly forsaken by all creatures: having no place to dwell but the muckheap or dunghill, where setting, and with a shell scraping the scabs, and wrringing and straining the stinking matter out of his sorrowful sores: she, his wife, far surpassed her master. For when he had, from most high prosperity, suddenly brought him to be neither lord nor servant, nor yet father of children, and in body without health into most cruel torments and misery: she yet, beyond all this, assailed him with the most unnatural and most unwelcome wound of unkindness, which most uncureable pierces the heart..For instead of loving and comforting words, she assailed him with upbraids and rebukes, and above all, with poisoned and deceitful counsel. By doing so, he would not only have lost forever his most noble and most glorious and godly fame and good name, which he had above all men on earth (God himself testifying that there was no man on earth like him, simple, plain, without guile or deceit, and so fearful to offend our Lord), but he would also have damned his own soul, which was the infernal labor of the devil. For when she had said that all his hope and holiness was in vain and lost: she counseled him to blaspheme God, and then to flee or kill himself, to be rid and delivered of his sufferings and miseries. But now observe (for your learning) what he answered to all these assaults and troubles..First, when all his goods and children were gone: he suddenly changed himself and his attire, and fell down prostrate on the earth and worshiped our Lord, saying, \"God gave all, and God has taken it away as it has pleased our Lord: so it has come to pass, blessed be the name of God. And to his wife he said, 'Thou speakest now like one of the fools that are faithless. Since we have taken from the hand and power of God all our goods: why should we not sustain, bear, and endure the evils and sorrows? In all these things (says the scripture), did Job do nothing sinful or offensive in his lips or words. Look, in all these conflicts and trials, Job was not broken or bowed, but among all his anguishes, pressures, blessed God, by whose patience and fortitude his lady and mistress had the victory and triumph.\" [De Patientia. Homilia. 4].For, as Saint John Chrysostom says, Job built his house, that is, his soul, upon the firm and stable rock of patience rather than on the sand of impatience. Matthew 7:24-27. Our Lord in the gospel says that the wise man builds his house upon a rock, and the fool upon the sand, and when the wind, rain, thunder, and storms come, the one stands and is unharmed, while the other falls and is destroyed. So, says he, if a person desires to attain everlasting peace, let him seek patience by enduring and bearing trouble, and build his house, that is, his heart and mind, to withstand whatever comes, whether adversity or prosperity, and not seek one nor the other. For neither can harm him who is thus appointed, but rather both, may profit him. Contrarily, the person who builds upon sand, that is, sets his mind to follow vain and voluptuous pleasures, is harmed by both..For he is overthrown by prosperity as by adversity. An example of both: if fine gold falls into water, take it up again, and it will keep both its color and fineness. And cast it immediately into the fire: it will not be harmed, but rather become more beautiful, more fine, and yet fire and water are contrary. And so it is with the just person, appointed, as I said, in wealth and love. But take clay and cast it into the water: it will soon part. And if put into the fire: it will harden and be out of its kind, and likewise brittle, put it in water and it will soon widen and rot, and cast it into the fire: and it will be shortly burned up. And so it is with the negligent careless person without appointment. For it is not the nature of temptations and assaults that causes the house to stand or fall, but the appointment and disposition of the mind..For the houses spoken of in the gospel: were all one, both were houses, fully edificed and built, both of one and like edifices, the assayles of the weather were the same, rain here and there, floods here and there, thunder, lightning and the same, wind and storm in like manner. And yet one house stands fast, and the other falls down, and why? because the foundation and ground were not all one. It is not the nature of the temptations, assayles, or troubles, but the folly of the builder that causes the ruin and destruction. Therefore Job firmly placed his foundation upon the rock, so that the furious rage of the most malicious and angry devil, nor yet any of his wiles or crafts, could move him. Take good heed, O disciples of patience, and look well upon Job, where he sits in his golden throne, garnished and serene with the most glorious apparel of pearls and precious stones in his robe of purple, decked with diamonds..For so I assure you, it was a muck heap or dung pile where he sat among the extremes and filthy abandonment of beasts, in the robe and most rich array of his holy and glorious body, purpled with his precious blood, and marvelously adorned with the diamonds of boys' testicles, Thriso. Homily 5. a. Byles and scabs. For, as they said, St. John the Evangelist says, that dung pile was more noble and worshipful than any kings' thrones and that array: more rich. For to this day, a great multitude of people of all manner of degrees and nations do go on pilgrimage, Not to mention how much reverence there was in far-off countries beyond many seas: to the country of Arabia, to see and look upon that dung pile and when they leave it: they knelt down with great worship and kissed the holy ground where his blood was shed, which is more precious and rich: than any gold and those boys and scabs: more dear. Homily 5, about 1,000 years ago..And more desirable than any games or precious stones are these profitable to every Christian: than all worldly goods and riches. For if a man had lost a substantial amount or had a child die or a wound in his body: what comfort or profit should they see or look for in a king's throne and his apparel full of games, pearls, and precious stones? None at all, or very little, nor yet to any other person: but only a temporal delight and pleasure, soon passed. But let him in most high distress look upon Job, and he shall see a noble man and very rich (for so was Job) spoiled and all his goods lost in an hour. And if his sons and heir were dead and he without help: let him look upon Job, and see him accompanied with seven sons and three daughters, and all married to persons of singular virtue. And a very great household and all suddenly slain..And yet his noble corpse and body, of tender education brought up, like a gentleman, and never sick nor sore, before this time, and now suddenly struck, not with one sore or two but, as I said, from the sole of his foot to the crown of his head, all full of most painful sores. Let the sorrowful person (I say) look upon this and he shall surely be eased and relieved more than by the sight of all the royalty of this world. Now, good Christians, you who would learn patience: look upon this throne and see Iob sitting there among those filthy matters. And imagine him to be an image of all gold set, as I said, and decked with diamonds and gems of all kinds of precious stones, and more richly adorned than I can tell you. For I can find no such fine matter on earth that might be compared to that bloody body. So much was the nature of that deformed flesh more worthy and honorable than any earthly matter most precious..And those boys and bills: more bright than the sun beams. For they give light only to our bodily sight, and eyes, and these illuminate and give light to the eyes and sight of our souls. And they made the devil blind and put him out of sight, and also made him (like a coward) flee. So says of him St. James Resist the devil, and he will flee from you, and St. Paul, James 4. b. Ephesians 4. f. give no place to the devil. So did he from Job, when he had so vexed him in his goods and friends in his body, and (as much as lay in him) in his soul. And when he heard his answers and saw his patience: he fled and never appeared again. Now, you disciples of patience, learn from this doctor and sure master the discipline and exhortation of reason, the mean and way of patience, and how much trouble and temptation is profitable to it, and how much power is a buffer against riches: and seek sickness above health..And (to conclude), adversity was more profound than prosperity for Job. For when Job was wealthy, in good health, and prosperous, then the devil had something to do with him. He complained to God about him, and they fought hand to hand, as you have heard of a more marvelous battle than ever you heard of among animals or read about in any chronicles or stories. But when he had made him poor and sick, and cast him in all adversity, then he dared not lift up his head any more; but yielded and was overcome. He ran away like a coward with much confusion, and great shame. Learn this lesson from me, and follow the wholesome example of this valiant and most victorious champion, who, notwithstanding, was but a figure of the most excellent and chief champion, the Prince of Patience, and the very selfsame essence of patience.\n\nOverseer Iesus said in the gospel, \"The child does nothing, but what he sees his father do.\" John 5. d..And every child does follow the father; we showed you before something of the peace of the Father in heaven. Now we shall show you of the patience of our Lord and great master Jesus Christ, His essential son, and our father and savior. For He did follow His father. And He willed that we also follow Him, and so with Him to be the child of His father. And surely it is no small praise for a man on earth to be like God in heaven. Nor yet is it a small felicity and joy for a person to have that thing in virtue, which may be compared or likened to the praise and glory of God. And because therefore you should be like Him by following His patience: He said to His disciples and by them to us, \"Be you perfect: as your Father in heaven is perfect.\" Matthew 5. Be you perfect: as your Father in heaven is perfect..He said that the child of God should be perfect, and he showed and taught that those who were repaired by the celestial and heavenly nativity and regeneration should be made fully perfect, if the patience of God the Father remained in them and dwelt there, and if the similitude and likenesses of God were manifest, openly shown, and shone in their works. He taught his disciples, if they were struck on one cheek, to turn the other. Our Savior not only taught us patience by words and precepts, Matthew 5:39, Luke 6:29, but also expressed and showed patience in his works, and how he did so is not lost labor to recall, although I know you have them before you in many books. But the lover (as you know) will be glad to hear and speak often of that which he much loves. I presuppose that you are the lovers of Christ, and therefore can never hear or speak too much of his acts. Praise you then and first: how excellent patience was..for the one who was the Son of God, and He the same essential God, equal to His Father in all things and of like majesty: to come down from the throne of the Trinity, unto this vale of misery, although He neither lost nor left any part of perfection thereby. And nothing to abhor or disdain the womb of the virgin, and there to take our vile nature, and in the same nature to suffer and bear all the miseries and pains of man, which became Him to bear, and which were sufficient for man's redemption and to show Him to be a natural Man. Mag 3. lib 15. And for because (as He Himself said) He did descend and come down to do and fulfill the will of His Father among other merciful works of His virtues (whereby He expressed and set forth evident tokens of His divine and godly majesty), He also kept (by the tenor and order of patience) His Father's patience. John 6. d..Forthwith after that blessed incarnation: all his other acts and deeds were accomplished and gained, all with patience. He suffered in his most glorious birth, enduring great discomforts. A king's son and he a king himself: born in a manger, in bitter cold and in place of a king's cradle, he was laid in a manger wrapped in hay between two animals. He shed his precious blood as other sinful children painfully circumcised. For he who never did, nor could do any sin, willingly suffered and bore the sin of others. Setting aside or lying aside for a time his immortality, he suffered himself to be made mortal and subject to death, that innocent and guiltless in himself, he might be slain and die for the guilty man. And yet in all his deep poverty, he took the due honor of kings when he was shown to them by the miracle of the star to be the king and maker of the world..And after being presented in the temple, he and his mother and supposed father were driven to flee from their native country to a foreign land. Not long after his return, he went meekly with his parents to Jerusalem at the prescribed times for sacrifice. Although only twelve years old, he behaved as an ancient man in wisdom and learning, teaching the doctors the mysteries of their laws. For the comfort of his sorrowful mother, who had been missing him for three days, he descended and came down from Jerusalem with her and her husband, his supposed father, to Nazareth. He was subject and obedient to them as a child (although he was God) to his parents. He was also lord to S..Iohn Baptist did not refuse or despise being baptized and washed in the laver of regeneration among sinners. He went into the wilderness alone without any companions, fasted for forty days and forty nights, because the other people should be fully fed and made spiritually fat. He then began to feel hunger and the pain of hunger, because those who were famished for great lack of the word of grace should be fully fed with celestial and heavenly bread. Yet before he took any bodily nourishment, he suffered the temptation and subtle assault of the devil, and waged an open battle with him, hand to hand, and victoriously conquered and overcame him, putting him to flight..And both he and I gave examples and strength. In every testing, he began to perform miracles and show examples of all perfection, taking on bodily labors to travel throughout the country, in heat and cold, in come and stormy weather, by water and by land, in hunger and thirst. Faint and weary, he preached and taught the word and kingdom of God. Among his disciples, he was not as a lord over his bondservant with worldly pompous power, but always gentle, mild, and meek. He treated them with brotherly charity and love, showing great patience in bearing and suffering from the Jews. Unspeakable kindness he showed to them, and they responded to him with most unnatural unkindness. He was born of their nation in their country. Matthew 15. And, as he said to himself, he came primarily for that people..And he began first to perform miracles and to preach with great diligence, bringing them to the right faith and true understanding of their own law. They would not receive him or give credence to him, and he won them over with miracles. They soon forgot him and never thanked him for it. He healed their sick people with his godly virtue. They said it was by the power of the devil whenever they took occasion at any of his words or works, and he always charitably satisfied them with authority and good reason when they proudly spoke to him. He meekly answered when they rebuked him with reasoning words. He spoke softly and gently to them. He was most diligent in winning and gathering them to God, those who were most rebellious and obstinate. And when they pursued him, he avoided and gave way until his time came, as he himself had appointed for his death. And then how cruelly they behaved towards him, as the order of his passion shows, evidently..In every article whereof is plainly set forth, both their extreme malicious cruelty and bitter malice, and his most high charitable patience. To recount here and rehearse unto you the said passion: it is not necessary, you have it in so many works & books, set forth by order of diverse ancient authors. In this, on thing you may note his pacience marvelous, wonderful, and perfect, that he did not only bear and suffer his enemies meekly and constantly in all his life, but also did pray for them so charitably, and weeping so heartily upon the cross, at his death.\n\nOh marvelous and most undeclareable example of patience, he taught his disciples this patience before in precept by words, as the gospels do witness in many places. Matthew 5:7, In Matthew, he said to his disciples, \"I bid you (sayeth he) love your enemies. Do good unto them that hate you, and pray for those who persecute and harm you.\".And for those who shamefully and falsely rebuke you, saying that you are the child of your heavenly father, and so, in conclusion, to be perfect in patience as he is. And when our savior, going to death, had finished instructing his disciples and also, for a great example of patience, the feast among them of his enemy and false traitor Judas: he said to them, \"You call me master and lord, and you speak well. For indeed I am if I am your master and lord: I have washed your feet: you must also, in turn, wash one another's feet. For I have given you an example, that as I have done for you, so you should also do.\" Note, devout disciples, what he did for them and the example he gave..In that observation of washing, he gave the example of profound meekness, and in the bearing and suffering of the traitor Judas, he gave an example of most perfect patience. For he knew well before that he would betray him, yet notwithstanding, he promoted him to the highest degree of his church, the apostolic order. And not only washed him with his other beloved friends: Augu. temo. 4. contra donas. Epist. 163. pagina. 478. d. et temo 8. In psalm 10. In do cofido - but also fed him among them with his own holy, sacred body and precious blood. Remember now, how marvelous patience it is to know a domestic and household enemy and never to detect or rebuke him, and yet when he came to the deed, would not deny to kiss the traitor. Thus you perceive how he bore and suffered, that his unreasonable and insensible creators might not bear..For the son, the moon, and the stars: did not bear or endure his death patiently, but openly showed themselves confounded, troubled, and discontent with it. The son, the moon, and the stars (because they would not see and behold the cruel deed of the Jews) hid and withdrew their beams and light. So the night drew close, and the day was shut in, and all remained in darkness. The earth quaked, stones broke, graves opened, and dead corpses rose, and all complained (in their way) about the innocent death of their maker. And he himself, in all this unjust torment: said nothing, spoke to nothing, was moved by nothing. Nor yet (in all these pains and passions) showed he any spark or the least token of his majesty to be known, but persistently and continually, he suffered all to the last end, because that my lady Peace still does receive into grace those who slew him, and that they may be consoled and kept therein..He sets open the gates and sacraments of his holy church to all persons who will return and come to him. For the most unkind, adversaries, the most foul blasphemers and railers, and the most cruel and hateful enemies of his holy name, if they will repent and do penance: knowing their default and transgression, he not only receives them into grace, and forgives entirely and fully all their sins, but also gives them an inestimable and unfathomable reward. This is, as Paul says, \"here in this life a comfortable quietude and rest of conscience.\" For Saint Paul says, \"our glory, praise, and comfort is the testimony and witness of our conscience, and this is no small gift nor little to be esteemed or weighed.\" Yet what follows is more and greater gift, that is, the reward of the kingdom of heaven in joy and bliss everlasting. Oh good Jesus, what may be more patiently, more benignly and gently, or what may be more lovingly and mercifully spoken or imagined..Those who shed the blood of Christ: were quickened and made living, by the same blood of Christ. Such and so great and marvelous is the patience of Christ. And else, if it had not been so great, we would have lacked and missed in the church of Christ many great doctors and teachers, and examples of patience, as St. Paul, St. Cyprian, and various others, if we then do dwell and abide in Christ (most dear brethren and devout scholars of patience), if we have clothed and put Christ upon us as our garment, that is, if we will faithfully be His garment, bearing His consciousness and badge of arms, if we take Him for the way and means of our health and salvation: let us (then) who do follow His holy steps: go, and pass on after His examples. For St. John says, whoever says he dwells in Christ: must walk and go forth, after such form and manner as he walked and went. And St. Peter said to his disciples, 1 John 2, and [Pe. 2]..Christ suffered and endured pain and passion for all leaving and giving, an example to all faithful people, that you should follow his steps. For he never sinned nor transgressed, neither in deed nor word. Note this point well, good devout readers, that since our Savior Christ never offended in the least thing, and yet suffered most willingly also without any grudge: his example of patience: must be necessary and occasion (of good reason) for us to take patience and gladly to suffer, that we have well deserved for our sins and offenses..\"Considering how much we are bound by the laws of justice and how much we have deserved to suffer, we should be moved towards peace first rather than endure all pains and sorrows patiently. Let us remember the sentence of our Lord God, which He gave at the beginning of the world and of mankind to our parents Adam and Eve, because they disobeyed and were forgetful of His commandment, willfully broke His law, by which all their posterity, offspring, and descendants are born and bound to suffer pressures, conflicts, pains, troubles, and labors, throughout this life. For thus our Lord said to Adam in Genesis 3: Because you were disobedient to the voice and counsel of your wife, and so have eaten of that tree, which I commanded you not to eat: cursed be the earth in your work. You shall eat of it in great labor all the days of your life.\".And it shall bring forth to you thorns and thorns or brambles. And the herbs of the field: shall be your food. And in the sweetness of your face: you shall eat your bread until the time you return and turn again to the earth, from which you came and were made. For you are dust of the earth, and to dust you shall return. This is the sentence of God, to which all we must necessarily remain, and dwell in sorrow, mourning, pain, trouble, and labors, all the days of our life. And so eat your bread in the sweetness of your face, and in continual misery. In token of which: every man when he is first born, and received into the hospital and inn of this world (for we have here no dwelling place), begins his life with tears and weeping. Hebrews 13. c..And although he is yet ignorant and knows nothing of this world or anything else but weep in his first nativity and birth, he laments and mourns by the providence and disposition of nature. The rude and untaught or unlearned soul and life of man, therefore, in the first beginning, do testify and witness the anxieties, anguishes, labors, and turmoils of this world into which he enters and comes. For certainly, as long as we live in this world, we must necessarily endure sweet and labor and suffer many griefs. And yet in all our pains, shall we never have better solace and comfort than peace. We have now shown this to you, so that you should clearly perceive and see how, by God's justice and righteousness, we are compelled to suffer and take pains, and moved by our own misery to learn patience, yet we have another reason to suffer and learn patience from our own deserving..For what I spoke of before: it was just and due to us, not of our own deserving, but on account of original sin of Adam. But if we look upon ourselves and consider carefully, how after our birth we were washed and cleansed from that sin in the blood of Christ through the holy sacrament of baptism, and yet how much pain we have since then deserved by our own actual sins, we have good reason to endure patiently and learn patience. A well-learned man said, \"He who measures his burdens and the weight of his sins well may easily bear and endure the pains due to them.\" Reason shows that he should rightly be punished: that one who has deserved such. Grego. 5. moral But who is he that never did amiss, or ever deserved pain? Show us, and we shall praise and extol him. The prophet says, \"We have sinned with our fathers, unjustly we have done iniquity.\" (Psalm).We have (says he) sinned, as our fathers did, and we have acted unjustly and committed wickedness. Read 8th chapter of Ecclesiastes and 2nd Paralipomenon 6:1-2, Io. and d, and Solomon says there is no man who can sin not. And St. John says, \"If we say we have no sin, we deceive ourselves, and the truth is not in us.\" All therefore are sinners; wherefore every man (of good reason) should bear and suffer any temporal pain or trouble for his sin according to his merit, and deserving it, and that with a meek and penitent heart, because he may thereby avoid and escape eternal and everlasting pains and troubles which (as he says) shall be unavoidable without patience. And let a wise poet say, \"Duidius Leuiter, whatever you are compelled to endure, remember to bear patiently.\" Whatsoever (says he) you deserve to suffer should be lightly borne. And the wise Seneca, \"Since you deserve it: bear it patiently.\".\"Whatever befalls you, bear it yourself, for you yourself deserve and earn it. Consider in your conscience that you are guilty, judge and pay penance for yourself, and ask: what harm or wrong can be done to any man, or say: that he has not in some way deserved it. For instance, if a true man were called a thief, or accused and suffered death for something he did not steal: that would then be an injustice, which he had not deserved. And in the same way, if a virgin were falsely accused and condemned of fornication and uncleanness, as was the holy wife Susan, by some means he had not deserved it. For I have heard of a man who was judged to be hanged for stealing a beast which he never touched or saw. Daniel 13. de. And when he came to the place of execution, the guilty one said to the people, 'I never stole this beast.'\".And yet I have deserved this death, not for the bullock: but for the matock. For he had before stolen a poor man's matock. And though a man has never stolen such goods, yet he has often stolen and withdrawn from God his due.\n\nLikewise, of the most pure and clear virgin, who although without any touch of man or any deliberate consent unto the sin of uncleanness has kept her bodily virginity: yet she has committed fornication (as the prophet Jeremiah says), with many wanton lovers. Here, 3. a. For as often as, by any other sin, she has offended our Lord: so often has she committed spiritual fornication. If she were accused of uncleanness though never so falsely: yet was not that accusation utterly undeserved. So then we are faulty in all that can be done to us..And nothing can be said or laid to our charge, but that we have (in some manner or means) deserved that and more, if we carefully consider and weigh. It may (for good reason) move and give us occasion, and also lead and teach us to suffer, and so, as diligent disciples, to learn and approach peace. Thus we conclude that our own misery and wretchedness may be an occasion of patience. Now I will give you a brief account of the aforementioned comforts of patience, by the effects of impatience, and end with the merits and rewards of patience.\n\nBecause, good devout Christians, in order for you to more readily have in mind the aforementioned comforts and benefits of patience, I have here set forth a comprehensive and short account of them. And in order for the goodness and profit of patience to more brightly appear and more evidently be perceived and known, let us consider the harms and unpleasantness of impatience..For contrary things placed together (such as black and white) bring out the best in each other. As patience is a gracious gift from God, so is impatience: a work of the devil. And as those who have God dwelling and abiding within them are patient, so those whose minds and hearts the devil possesses are always impatient and restless. The devil himself could not endure it that God made man in His image. Therefore, by impatience, he first perished and lost himself. And Adam, through the impatience of Eve, disobeyed the commandment, and thus fell into death, because he lost and forsake patience, which should have kept the grace before received from God. Impatience caused Cain to envy his brother Abel's sacrifice. Esau sold his honor and inheritance for a mess of pottage through impatience..And impatience caused the children of Israel, the chosen people of God, to be unkind to Him, and after their merciless delivery out of Egypt: when Moses was away, and with God for their welfare: they made a calf their god, and were always impudent and rebellious against God's goodness, and slew His prophets and His just and true servants. And they never left their impudence: until they came to the cross and the precious blood of Christ, what else could you suppose but only impudence, does cause these heretics (as an example of the Jews) to rebel and rage against Christ's sayings. And (against His peace and charity) to stir up so many odious, hateful divisions, disputes and debates in the church of Christ. Indeed, nothing but impudence alone. And to make a short story. All that patience does edify and bring unto glory, profit and good, impudence does destroy and bring to ruin and to nothing..Now (good, devout readers), consider the troubles and hurts of impatience: and the good and profitable comforts of patience well considered, let us then (not as traitors: but as diligent scholars), keep the school of patience, by which patience we do here dwell and abide in Christ, and by whom we may come with him unto the presence of his father, who is also our almighty God. For patience is very plentiful and widely spread, and not closed nor shut up in any narrow corner, nor yet limited nor appointed unto any short or narrow terms or spaces. For the virtue and power of patience is open and stretched forth in length and breadth..And although the generosity, bounty, and profit of peace come from the fountain and spring of this one name, patience. Yet it (by many veins, rivers, and becks: flows and runs abroad, so that none of all our acts or deeds can or may profit and go forward to be worthy of praise, and the name of virtue, except it takes perfection in patience. For patience is the virtue that commands and brings us unto our Lord, and preserves and keeps us. Patience compresses and holds down the violence and swelling puff of the proud heart, and brings it low down obedient unto Masters. And patience tempers and subdues Ire and wrath, and stops the mouth, and bridles the tongue from bringing forth brash words: governs the mind under due discipline and good manners, and so makes, and keeps quietude, peace, and rest. She it is that quiets and cures the perilous poison of envy, malice, and restrains the raging passions of detraction, backbiting, and slandering..She opens the coffers and empties the bags of the rich, relieving the poor. She teaches fasting and moderate feeding. She avoids idleness and puts her disciples to labor and continuous occupations. She also rebukes and quenches the fury and the flesh's unclean desires. She defends and saves the virgins: their blessed integrity and purity.\n\nIn widows, she teaches their devoted chastity (Ecclesiastes 25: a). In married persons, she teaches that thing which God says (through the wise May) pleases His spirit: that is, the man and his wife consenting, (Hebrews 13: a), and (as Saint Paul teaches the Hebrews) keeping the sacrament of matrimony in all things honorable. And the bed of matrimony: immaculate and undefiled, meaning the act of matrimony is ever without the offense of God..Since the text is already in Old English, there are no modern English words or OCR errors to correct. The text appears to be a passage from a religious text, likely written in the 15th or 16th century, advocating the virtue of patience for religious persons. Here is the cleaned text:\n\n\"Since we see and perceive: that patience is so necessary, and convenient to all manner of states and degrees: in this world: yet it is most necessary to us that be religious persons. Since we have made solemn vows, to stand continually every day and hour in the front of the battle against all three enemies, and never to flee, nor avoid, nor take any days, or truce with them: but ever steadily to stand, fiercely to fight without feigning, as old exercised and approved warriors, it is then but a small thing for us to suffer, and bear the loss of worldly goods or possessions, or yet kin or friends which we have utterly forsaken already with all the pleasures of them, and bound ourselves unto willing poverty. Nor yet is it any great thing for us to suffer sickness and disease, hunger, thirst, & cold, weariness and bodily labors. Since we have promised to subdue our flesh unto the spirit, and the body unto the soul. And have professed the purity and cleanness of chastity.\".We must endure and bear more, greater pain, imprisonment, feathers, chains, flails, fire, rackings, the sword and all kinds and manners of torments, you and also the loss of life: when just cause requires it / & that which we said is above all bodily discomfort: must we bear contumely, rebuke false accusations, detraction biting, slandering. And the persecution steaming blotting defiling, tearing: retaining, ragging, & slaying of our name, and fame. And yet as though all these troubles were of little regard, we must endure and steadfastly stand against that power: which, of itself, no power on earth can resist and withstand, that is to bear and manly to withstand the assaults and temptations of the great enemy the devil. And yet (by the power of God, and by the help of my lady Patience) we may resist all his power, and if we do so: he will soon flee like a coward vanquished, and we shall gloriously triumph with our mistress Patience..But yet there is a perilous danger to be well watched and looked into. For while all the devils in hell cannot speed to overcome some person, yet another person, his neighbor and seeming friend, can falsely deceive him. Let him therefore, that stands (says St. Paul), look well, and take good heed that he fall not. Corinthians, chapter Patience, then inclining and lenient (by love) to the Holy Ghost and cleaving fast to the divine, and heavenly help of God, shall be his castle and defense to fight strongly and gloriously against the works and motions of the flesh and of the body. And so to come unto the merit of patience. Of this merit, we proposed to speak something. This word merit: is as much to say in common English as to deserve or deserving, called also an earning, as by example, if a person be hired to labor for a penny a day, and his labor be truly done, then he has earned and deserved .i.d. that is a penny..And it is called his wage, or hers, and sometimes merit, Augustine de moribus 531, v Cap. 25. How is it that merit and deserving come before wages or hire? A man must deserve his hire justly and truly before he can do so. For a man is a bondservant to a lord; he cannot deserve hire or reward from his lord, as a hired servant can, because all that he can do is his duty. So it is with man to God. (As our Savior said) we may justly say when we have done all that was commanded us: yet we are unprofitable servants, and have deserved no reward. For we have done only our duty, to which we were bound..A lord may require his bondman to do something for his pleasure and promise a reward, even though it is the bondman's duty to do it without any reward at his lord's command. Once the bondman has fulfilled his lord's request, he deserves the reward not because of his labor or diligence, but because of his lord's promise. This is how it is between man and God. Man is more bound to God than to a lord, and therefore cannot deserve any reward from God in and of himself. Instead, only by God's grace, which precedes merit, does merit come..But when Almighty God (of His own liberal goodness) has promised to give a certain reward for a certain work or deed, then is He bound by His promise and obligation: to give that which He promised to him who does the work, as when our Savior said, \"Whoever confesses Me before men, I will also confess him before My Father who is in heaven\" (Matt. 10:32). And yet, it is not in the power of any person to know that faith; but only by grace. Everywhere, grace precedes and goes before merit. But (as I have often said), God freely offers and gives that grace to all manner of persons, so that they may, by that grace, dispose themselves and their free will to receive and follow that grace, and so to ask and have, to seek and find. And to knock and have the gates opened. And in like manner, finally, to merit and deserve. But in my mind, the merit of patience passes all others..For if anything had been of more merit than patience: the Father of heaven would have given it to his dear beloved son our savior Jesus, who came into this world not only to redeem man but also to merit for man, and not for himself, that man might have, and merit and deserve to have, the highest reward, the kingdom of heaven, by the merits of Christ's patience. (Gregory 15. Martyrdom is of excellent merit, and patience is a kind and manner of martyrdom. For St. Gregory says, that those persons who strive with themselves to conquer and overcome their passions and so to keep patience are martyrs among virtues: meekness is the root and foundation of virtues, and discreet the master. Patience: keeper, preserver, and perseverer of virtues, without meekness no virtue can be had. And without discretion, every virtue turns into vice. And without patience, all virtues perish and soon are lost.).And without persistence, no virtue can come to effect. Mankind, by impatience, lost paradise (as we said before), and surely, without patience, he cannot come again. For man, by merit and deserving, lost that place; by merit and deserving, he must win it back. Augustine in sermon to the people. And since to suffer patiently is evil, it is ever of more merit: to do good, patience is the next and best means to merit, and deserve its return to the possession of paradise. Happy then and gracious are those persons who have trouble and punishment for their sins in this life. And far happier, and more gracious, are those who willingly suffer, obtain perfect patience, for they cannot fail of that most pleasant place, with much more abundance of felicity and joy than ever Adam had in his paradise. And yet above the possession of the place, they will have a special token..For some virtues have special tokens, such as virginity, martyrdom, doctrine, and such other. I recently read about a religious father who had a disciple who took great pains to learn, and had the custom of staying by his side when he went to rest. One time, his master commanded him to go as well. By chance, his master fell suddenly asleep, and the disciple would not leave without permission, and he dared not wake his master. So he remained and stayed there all night in great pain from the cold and watchfulness. And on the morning when his master awoke and saw him: he marveled, and after his departure, his master was roused in spirit, and he saw heaven open, and our savior Jesus making a beautiful figure, of marvelous beauty and riches. He asked, \"Lord, who is that figure for?\" The savior answered, \"It is for your disciple who has now departed, as a reward for the peace he took this night with me.\".Many such examples has the devout father John Climacus in his book entitled \"De Triginta Gradibus,\" or \"The Thirty Steps of the Heavenly Ladder, which consists of thirty steps or stations of the heavenly ladder. Our reverend father confessor Master John Fewterer, lately deceased (may Jesus pardon him), began to translate this from Latin into English, and I have completed it. Now I pray you, good devout readers, call it (if you will) a crown (for in Vitae Patrum, there are seven crowns set forth), and labor for this crown and study for it. But here, I see (by your countenance and devout behavior), what you say to me. Sir (do you say) here you lay upon us a heavy burden, an enterprise of marvelous difficulty and hardness. For we see well and clearly perceive: that this lady, peace, is very goodly and good, lovely and pleasant, and also much profitable to all manner of persons. And every man prays for peace..But alas, alas, we are so frail and inconsistent that we cannot attain, that which we so fervently desire, we do not hold and keep fast, that which we so singularly love, we do not diligently exercise and put into practice. For who, I pray you, is always patient? And especially among us worldly persons, who daily have so many occasions of displeasure, or yet among you spiritual persons, who call yourselves such, I fear but a few I wis. Yet good, devout disciples: despair not nothing. For the common proverb says, \"Labor imporbus omnia vincit.\" Impatient labor conquers and overcomes all things. Appoint yourself with hearty and full purpose to follow and fervently to labor in the school of patience. And call for grace, dispose yourself to receive it, Psal. & you shall surely have it. Trust in God, and he will perform, your desire. Begin first to be meek, Psal. 4. and ephe..For you, be gentle, sober, and few-worded, and go forth in your school. Do not judge yourself, nor think every hasty motion or displeasure breaks peace. The prophet says: \"Be angry, and do not sin; do not let anger rest in your hearts, for in your anger do not sin: you shall give in to anger, and yet keep peace.\" Remember also that you are not angel or stone, but a lump of flesh of the frail Adam, which can easily fall. It is no shame to fall, but it is shameful to lie there. Holy Saint Paul, who never committed a deadly sin after his conversion, cried out, \"O wretched me, who will deliver me from this body of death?\" We may (after him) serve God in our minds, though the flesh is frail. Peace therefore, good Christians, is not easily lost, for she will never abandon you, except you willfully first abandon her and despise her with deliberation. For a heart can lose peace, and it is perilous. The wise say: \"Peace is a precious thing.\".\"Ve he, who endures suffering. Eccli. 2. ch. Woe and pain be to those who do lose peace. God disguises himself to those persons who are fearful to offend him. Give credence to God, Eccli. 2. b. And he will recover you and restore you when you are most distressed or erring. Every man is commonly named after the virtue or vice that he most uses in daily conversation. For example, when a man most often shows meekness, then is he called a meek man, and when he shows pride, he is called proud. And in like manner, the person who suffers much and is seldom moved is called a patient person.\".And the hasty person, called imprudent, makes up a great part of your life. If, by chance, you are moved and, in that passion, say or do harm, call yourself quickly home, and be both sorry and ashamed or abashed of yourself. Cry God mercy, and make amends to satisfy the party, lest your anger supervene, says St. Paul. And I dare well say, it both your good name and fame of patience will be conserved, and you, of God, will be reputed as patient. According to the merit and deserving of patience, to have your hire, wages, and reward, which reward shall be double or triple. For in this life, if you endure all persecutions, passions, adversities, troubles, turn and apply your heart, mind, and thought to the examples before shown and especially to the example of our Savior Jesus, you shall not only have patience, but Philippians 2:.But also you shall be glad and joyful to suffer for his sake, as he did for you. And so you shall be revered and made edifying of your neighbor. You shall be exalted with our Savior, and have a good name and fame above others. And when you depart from this world, your mistress Lady Peace will accompany you, comfort you, and lead you unto your long-desired home, and there present you to your patron, who said you would be at peace, where she will remain and dwell with you, and never depart from you in the presence and everlasting fruit of peace. Our Lord God, and most sweet Savior Jesus Christ, who lives and reigns with God the Father and the Holy Ghost, one and the same God, world without end, whereof His merciful goodness brings us all. Amen. Pray for the late brother of Syon, R. Whitford.\n\nBut late I said forth a little work of the life of perfection named the pipe, or the tunne of the same life..One of my brethren brought me a treatise in Latin from an uncertain author about certain impediments or obstacles to spiritual profit, progress, good speed, and moving forward in the journey to obtain and reach the same life. I translated it into English and added relevant content.\n\nThe first impediment and obstacle to spiritual profit and progress is the lack of fervent desire for it. Although everyone would like to have that life and dwell in it, few actually do. The reason is, they lack fervent and loving desire, and therefore they do not take on the pains, labors, and dangers that belong to it.\n\nAugustine, Homilies 1.50. (This is a citation from Augustine's work, Homilies, and is likely included in the original Latin text.).For if they did, they should give study and diligence every day, something to amend. But when the desire is not fierce nor hot, or rather cold, and flat, then do persons little or no thing amend, but as they did yesterday, so they do today, and as they do this day, so will they do tomorrow, and so keep on in a state and go nothing forward, for lack (I say) of fierce desire.\n\nQuestion. But here you would paradoxically argue, why is it, or what is the cause, that a man has not fierce desire. Two things may be in cause.\n\nAnswer. One is, presumption of perfection. For many persons stand well in their own favor and think, or judge themselves very holy and perfect enough. Their perfection suffices them: they seek no further. Therefore, Seneca says, we will therefore, Seneca be no better, because we suppose and think ourselves already good enough and the best..Another cause is: presumption of wit, wisdom, or cunning, which inflates a person and causes him to regard himself as something worthwhile, in reality, he is worth nothing. The Wise say, \"Do not exalt or lift up yourself in the contemplation and thought of your mind, lest, by your own folly, you have a fall.\" Augustine also says, \"If you would come to a further state of perfection than you have, you must be displeased and discontent with the state and condition you are in.\" Therefore, he who would profit and go forward must have a fervent desire for it. For, as Saint Bernard says, \"that person (for a certainty) is not good. He who would be no better begins then to leave or cease to be good.\".Berna, as he says in another place, the good and just person: does never think or judge that he has comprehended and obtained perfection. He never says, \"I have enough.\" For moreover, he longs and thirsts for justice. Therefore, blessed are they, says our Savior, who long and thirst for justice, for they shall be satisfied, fully fed, and sufficient. This is the first impediment or let to spiritual progress, the good speed that you speak of: I would gladly learn how I might obtain and win the fervor of this desire. Certainly I shall soon show my poor mind on this matter. First, when you perceive that the Lord of special grace has given you the mind and will to desire to profit, answer:\n\n(Answer:)\n\nWhen you perceive that the Lord of special grace has given you the mind and will to desire to profit, respond by giving your whole heart to Him, and by striving with all your might to carry out His commandments. Seek His face continually with all your heart, and whatever you do, do it in His name, giving thanks to Him and putting your trust in Him. This is the way to obtain the grace of spiritual progress and to win the fervor of this desire..Go forth in a good state: you may not look shortly to the highest perfections, such as holy saints have obtained and used, having all your thoughts and mind upward to God, and godly things, and little or nothing to set by anything that is under God, but so (by love) to be joined with God that you should with Him be one spirit, as the hot burning iron is with the fire. Mary Magdalene: when she sought our Savior in the sepulcher, nothing was content with the sight, speech, and comfort of angels, nor yet with the presence and company of our blessed lady. Nothing might satisfy and content her, but only Christ Himself..These I say, and certain persons of special vocation and calling were exercised in these high points of perfection, if therefore you should at the first beginning step forth shortly and climb up quickly to such high points, besought and spurred or, as Moses would have done, hosed and shod, you were more likely to fall than to go forward. Begin therefore at the lowest step, that is, to keep (although roughly, seemingly, and bluntly) the precepts and commandments of God. For that is the lowest step or degree of perfection, and yet no man can come to that first step except he be void of mortal sin. The first point to this purpose, that is, to obtain the fervor of desire, is to keep the conscience clean, I mean not so that we never sin. For we are not stones nor angels..But I mean, that you should appoint yourself steadfastly and obstinately, unwilling to offend our lord by any notable or grievous offense. But if (by chance) you should do contrary to this holy purpose: you would shortly seek the next remedy, which is first to make amends in your heart with purpose and full mind to be confessed, at due or convenient time. Then approach unto the first step, which is to have a diligent eye, guard, and watchfulness over the laws: commandments, statutes, and ordinances of God and the holy church. And then, the next step (in my opinion), is to appoint yourself to a certain exercise of lawful occupation: for every hour of the day, according to your state and condition of your person, as if you are religious: then (with most high diligence), perform every duty of the religion, for that undone: nothing can please God, whatever you do..For every hour of the remainder: appoint some certain occupation (obedience ever kept, and preferred) such as study, reading, writing, bodily labors, and let prayer be one, and accompany every occupation. And do not much care although your mind changes often from one occupation to another, so ever it be from good to good, and never to evil. If this rule is continued, it will increase favor. So let it be ever done for God alone, as the final effect, & not for any worldly or bodily advantage or pleasure, notwithstanding that if it were done for such an advantage: it may be lawful, and good to avoid evil, although not for the other purpose of service. I put this example here of religious persons: notwithstanding, I know well that among secular persons, there are many given and wholly applied to godly conversation..They therefore should, according to what I said, behave (unchanged) according to their state and condition, and use themselves accordingly. Following this, let there be the second impediment and obstacle to spiritual progress: the division of the heart and mind given and applied to many or various things that are not godly, but rather worldly or bodily pleasures and passions, although, as I said, not sinful, as it is written in Genesis 49:5. \"Et tu, tu es sicut aqua, non crescas. Thou art poured out, and shed as water, and therefore thou mayst not increase nor grow nor go forward. The natural disposition of water (when it is shed or poured out) is to flow and run here and there and be dispersed and divided in pieces: it cannot profit or go forth in the same manner. The old proverb says:\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 errors and modernized the spelling and punctuation while preserving the original meaning as much as possible.)\n\nThey should therefore, according to what I have said, behave unchanged according to their state and condition, and use themselves accordingly. Following this, let there be the second impediment and obstacle to spiritual progress: the division of the heart and mind given and applied to many or various things that are not godly, but rather worldly or bodily pleasures and passions, although, as I said, not sinful. This is stated in Genesis 49:5: \"Thou art poured out, and shed as water, and therefore thou mayst not increase nor grow nor go forward.\" The natural disposition of water (when it is shed or poured out) is to flow and run here and there and be dispersed and divided into pieces: it cannot profit or go forth in the same manner. The old proverb says:\n\n\"You are like water, you shall not increase.\".\"Plurius intents, minor est ad singula sensus. Verses: The sense and wit of man given and applied to many things: is less valuable to the singular things; that is, to any one thing by itself. However, you must understand that although the mind is successively occupied with many things and all spiritual things are one thing in effect, for all is for one end, which is God, otherwise it is in vicious things. For as some colors gather and comfort the sight, and some disperse and hurt the sight: So do all spiritual things gather and knit the heart and mind to one, that is our Lord, and most sweet savior Jesus Christ. Proverbs 23. chapter. So says he by the wise man. Filia probate mihi cor tuum. Son, or child (says he), give me thy heart. And in the same book before, Proverbs 4. d.\".Keep thy heart with all diligence, and guard it, for from it thy life proceeds and begins. And again, place me upon thy heart as a seal firmly printed, Corinthians. It is that thou hast thy heart, and ever keep me in mind, and place me as a sealed impression upon thy arm, that all thy works be done for me and in me. And withdraw thyself (saith he) and depart from all vain perturbations and troubles..For there are some persons of that disposition, who meddle with everything, and all things: done or said contrary to their mind or affection, will they reprove, though they be never so good, and now murmur and grudge, now chide and brag, and if they are discontent or displeased, they will keep it well in mind and wait for a time to be avenged. Full of suspicion and temerious judgment, full of complainers, cruel in the punishment of all defaults, except their own, and those they will utterly excuse and never see, nor grant to any, however evident, will they ever forgive. These, and many other such conditions and behaviors, trouble the mind, inquire and unsettle the heart, tear the flesh, and waste the blood, dull the wit, and corrupt the fantasy. They bring in scrupulosity and many doubts, breed evil thoughts, and nourish worse..And they let and destroy all the sweetness and fervor of devotion, drawing persons into the peril of despair if you will therefore hasten in this purpose, you must gather in your heart and fix your mind wholly and fully on our Lord God, and most sweet Savior Jesus Christ, who desires (as the wise man says) and has pleasure to be and dwell with you. My delight, delectation, and pleasure (lies he) is to be with, Proverbs 8:5. Again, I stand at the door and knock or call, Apocalypse 5:5, if any man will hear my voice and open his door or gate to me: I will enter into his house, and I will sup with him, and he with me. Our Lord calls every person by the infusion of grace, and he who will dispose his will and heart thereto may (by true faith) receive it..And by the works of faith wrought in charity, he may sup with Christ, and Christ with him. Whoever, by these works, conquers and overcomes his enemies, I will give him this gift, says Christ, that he shall sit and rest forever with me in my throne and cheer as I conquered and overcame, and so shall he sit and rest with my Father in his throne and cheer of eternal and everlasting bliss. Amen\n\nThe third impediment, and let this prophet and speed be, is the lack or want of discretion and wisdom. For discretion is the mother of all virtues, and where she is absent, persons do rather deceive than prophesy and go forward. The spiritual enemy is busy about those who lack discretion, moving them to interpret and take upon themselves greater labors than their disposition and nature can bear..And so many persons fall into the key of bodily strength, and into great sicknesses and diseases, and some into the key and want of wit, and were fantastically melancholic, or stark mad, or foolish. And neither do they prophesy to God, nor yet to themselves, nor to their neighbors, but rather are often cumbersome and unwrestful. In seeking of remedy, recover, and health: some do wax more dissolute or delicate ever they were before. Cassian. Master John Cassian, in the compilation of the fathers, writes. How certain of the said fathers fell into argument and disputation what manner of virtue should most surely and soonest (avoiding the deceits of the enemy) lead and bring a person unto perfection. For the determination whereof: they went unto St. Anthony, he to be judge, and there some of them said that the most ready way and meanest unto perfection does stand in the continual use of fasting, watch, and prayer. For by these exercises, the body should best be exthenuated, and mortified..And some say that perfection stands most in poverty, for Christ was born and led all his life in it, and they said, \"Blessed are the poor, for the kingdom of heaven is theirs.\" Another sort said that very perfection stands in the exhibition and working of the works of mercy, because Christ said that only these will be recounted and rewarded in the last judgment. (Matthew 25.) To these fathers, reasoning each one for his own opinion, Saint Anthony answered, saying, \"All these that you rehearse, good brethren, are very good and high perfections.\".But to achieve the highest perfection in any of these: cannot be in any way, because of the reasons we encounter daily in the persons who exercise these virtues without the chief virtue, which is mother, nurse, lady master, guardian, and performer of all virtues - that is to say, discretion. For remove discretion, and then any virtue: becomes vice. But if you want to know how to obtain and get discretion, the aforementioned Master John Cassian answers that discretion is obtained only through meekness, as the wise man says, \"Where there is meekness, there is wisdom and discretion\" (Proverbs 11:1). The first point of discretion is to seek counsel, and the second point is to follow the same. The wise man says, \"Son without counsel does nothing, and after that, 'Shall a man think to himself that the Almighty will regard it?'\" (Ecclesiastes 32:10)..The third point of discretion is to be clear and show the true substance of your heart and mind to the person or persons to whom you will ask counsel, according to their state and degree. Sir (you say), who is that? I say, in all spiritual things, as in this matter of spiritual prophecy and spiritual progress or increase of virtue, ask you counsel of spiritual persons, such as you believe or truly suppose: be wise and learned, and virtuous, and especially: of your own spiritual father who has the care and charge of your soul, and by his advice then go to other persons. And in all things doubtful: rather follow that counsel than your own wit, learning, or reason, promptly and readily to do (without stoppage or doubt) whatever they command, determine, and leave utterly (to your power) all things that they prohibit and forbid. For certainly, no man is sufficient for himself. Therefore, the ordinance of God is that one shall help another. Act 9. a..Our lord sent Paul to Ananias, saying, \"Arise and go into the city, and there you shall be taught what you shall do.\" A simple, devout person of little learning and wisdom may sometimes help and be valuable to those of great learning and wisdom. Note that all the points of discretion mentioned before spring from humility and meekness. Pride commonly disdains to ask for counsel, and though it is freely given, they will not follow it nor do as instructed. Thus you may perceive that the sanctity, holiness, and perfection of living do not stand in outward bodily exercise, such as watch and fasting. For the divine might be holy in this way..For he never eats, drinks, or sleeps, nor steadfastly performs those exercises. These practices, doubtless, much contribute and dispose a man to the virtues of perfection, that is, to humility and obedience, to charity and kindness, to patience and suffering, to liberality and willing poverty, to sadness and sobriety, to labor and diligence. And to chastity and cleanliness, which they can never do: without discretion. Discretion then triumphs and excels as lady and master, and disposes all things with pleasure and sweetness. Love it therefore, and use discretion, I pray you.\n\nThe fourth impediment, and let to the advancement and increase of spiritual profit and holiness of living, is verbosity, chattering, and the use of many words or much speech. Job says, \"A person full of words cannot be justified,\" and Saint Gregory explains why..For a person given to much speech or talk cannot keep the right way and truth of justice. And the prophet David. A person full of tongue and many words cannot be well ordered in this life. And the wise man. In much speech, Proverbs 10.18. A person full of words sins lacks not. And again. Death and life are in the hand and power of the tongue. To speak few words is a sign of wisdom and sadness in any person. For, as the wise man says, A fool will be accounted wise if he keeps silence. The prophet Isaiah. In silence and good hope is great strength. Let every man therefore, says St. James, be swift, quick, and ready to hear or hearken. But slothful and loth to speak and be angry or wrathful. That person, says he, who does not offend in word is a perfect person. St. James 3.d..All religious persons therefore, who should labor, study, and give diligence to perfection, have in high command (by their statutes and ordinances), to keep silence from all speech, in certain times and certain places. The reason is, because talking and communication waste much time, distract the mind, dull devotion, and take away the inward consolation and comfort of the spirit. St. James again therefore says, \"If a person would suppose, and think himself religious, not restraining his tongue, but deceiving his own heart, his religion is in vain.\" An old proverb says, \"It never harmed, nor hurt to keep silence, but often has it hurt me to speak.\" A notable lesson was taught to an old father called Arsenius, an abbot. Fuge race, quiesce, ora, studia, labora. If you will attain and come unto perfection: keep well these seven..Points, be quiet, avoid cupidity, keep silence, live peacefully, pray, fast, study, and labor. Of this notable virtue of silence: we have spoken and written at length; in our said book of the pipe, let this now suffice I pray.\n\nThe fifth impediment and hindrance to spiritual profit, good speed and increase of perfection: is instability, changeableness. Remember what we said before, that to change the exercise of life, or living from good to good, and all with the intent of the previously proposed end in mind: is not instability. For instability is a vice that comes properly of a double heart. So says the Apostle James. I James 1. A double-minded man, unstable in all his ways or works, means one who serves two masters, now God, now the world, now the flesh..For lawful occupations bodily labors, and recreation or due feeding: for necessity, or to be more apt to the service of God, & to spiritual exercise: be always allowed, & be not service but rather the dominion, & lordship, of the world & the flesh. But when a person often changes the form or state of living for pleasure of the world or of the flesh, as now religious, now secular, now of this, now of the religion, & so transforms and changes himself, as the poets feign of Proteus, who could (at his pleasure) transform and change himself into what form or fashion he would. Therefore, the persons that often flee and change: cannot predict necessity. The English proverb is, that the rolling stone generates no moss..Saint Bernarde says that if a person intends to go to a certain place, but keeps to one straight way, he may reach the end of his journey. However, if he takes now one way and now another, he can never reach his intended end. For error has no end but always begins anew. Marcus Merulius, Book 1, Chapter 13. And as a devout learned man says, the frequent shifting and change of the inconstant person is compared and likened to a reed that bends and sways with every wind. But Saint John the Baptist (says our Savior) was not a reed. Luke 7, day of Atonement. A reed is also frail and brittle, and bears no fruit. Hollow within, and full of knots. So is the wavering person, broken or bruised with every temptation, void of virtue and good manners, & full of knots, crooked, and froward. Now he has an appetite and desire for this thing, now for that, now this thing pleases, now it displeases, and what displeased him, anon again shall please..And if he begins any good work, he will before it's completion leave it and go to some other, bringing nothing to perfection, and he cannot sit, stand, or lie long in any place where he is, being so light, so changeable, so flighty, and so much contrary to himself, neither in word nor deed is he the same person this day that he was yesterday, nor does he remain in one mind for an hour, but rather, as the proverb says, he changes eight or nine times in a drinking. Such a person therefore cannot prophesy nor go forward, but is rather like to decline and go backward. Inconstancy and instability are a great impediment and hinder this purpose of speed. \n\nThe six impediments and hindrances to spiritual profit and good speed in this purpose are negligence and little care given or taken to avoid venial sins..For all who are not damning in themselves: yet they are great hindrances and obstacles to the prophet, and an aid to vice and bad manners. For, as it is said in the world, he who sets not by small gains and cares little for small loss, shall never be rich. So says the wise man. Ecclesiastes 19.\n\nWhoever is negligent in postils and wars against small sins shall doubtless, although not suddenly, but little by little, fall from the state of justice and righteous living. Here someone would ask by question:\n\nWhat are you saying?\n\nWhoever is negligent in correcting small errors in texts and opposes small sins shall certainly, although not suddenly but little by little, fall from the state of justice and righteous living..How venial sins may draw a person from the state of justice: An answer is that they do not quench or take away grace, which propels and speeds one towards justice and the state of perfection. This primarily stands in the fervor of charity and the intense desire for the said state. However, it is certain that venial sins, especially in use, diminish fervor (as little cold water does the hot setting matter) although they do not completely extinguish it. Therefore, venial sins slow down the progress of the prophet's words and the spiritual passage. But any deadly sin, on the other hand, not only slows down but also clearly quenches not only the fervor of charity but also the very charity itself, taking away the soul's life and spiritually seizing the person..And thus I say, a person who does not obey and diligently guard themselves from venial sins: grow dull, cold, and more dry each day, and devoid of devotion. Therefore, it is not sufficient for one who wishes to progress in virtue to avoid and keep themselves from criminal sins, that is, all such sins worthy of correction by law, whether they be deadly or venial. However, one must also care for the least and most private venial sins. Nevertheless, it is very hard for any person to avoid all venial sins. As Saint Augustine says, \"There are some sins from which our daily life and conversation cannot easily pass.\" I3. a. And Saint James says, \"We all stumble in many things.\" Proverbs 29. b. The just person (says he) falls seven times in a day. And in another place, \"There is no man who does not sin.\" And again, 3. Reg. 8. Proverbs 2. b..Who is he who may say my heart is clean, and I am pure, and clean from sin, as though he said no man may so say, therefore, although we cannot endure long in this life without some venture of offenses: yet should no man be careless of them, but rather strive and give diligence to avoid all, and never willingly and knowingly commit or do the least sin. For Saint Jerome says that the mind and soul dedicated and consecrated to Christ should ever beware, and intend, and purpose to avoid and flee, both the small and the great sins. For although venial sins do not drag the soul into hell: yet when they are multiplied, they weigh heavily and greatly grieve. Augustine and Saint Augustine say that small sins are grievous and heavy: and Gregory says, if you have overcome great sins, beware lest you be ensnared and overwhelmed by the gravest..You may perceive that venial sins impede and hinder this said spiritual prophet and advance the pace of the life of perfection. Therefore, of all those who intend it, they should be avoided with diligence. A very good remedy (it seems to me) for being free of venial sins is first to establish and suppose in my mind never by presumption or knowledge to commit any sin. And if it happens that you do commit a venial sin, as soon as you perceive it, make a mental act to knock on your breast or look upward to heaven or make some other sign or token to satisfy your conscience, forsake it, and wish you had not done it. When you come to confession, make a general confession of all and of those specific ones that are present in memory. Thus an end of the sixth letter.\n\nThe seventh..Impede or hinder the prophet, and pass on in the life of perfection: is a love inordinate, and foolish favor that many have towards their own body. Tending to harm the body or hinder its health and state, and so they fall into a pusillanimity, that is, a cowardice of heart, which dares not enterprise or even venture upon any straitened ways of living, they will not subject the tender flesh to pain. And that cowardice is compared to the winter time which will not suffer the herbs of the ground to flourish and bring forth fruit. In like manner, their cowardice and foolish fear let them bring forth the flowers and fruit of virtue, and in a way makes them slothful and loath to labor, Proverbs 8. b. and e. The sluggish or slow person is soon overthrown by fear or dread. And again, Proverbs 26. c. The slug says, \"A lion is in my way, and a lioness in the path.\".So do these cowards make excuses for their sloth and sluggishness. In all hard or sharp labors, they exhibit more fear and harderness, and more difficulty than there is in fact, resulting in a battle between conscience and that tender, fearful cowardice. When, as the wise man says, the sluggard turns in his bed, as the door in its hinges, or hangs, conscience urges him to rise when he awakens, while sluggishness causes him to wallow and turn over in his bed. For he is afraid of cold, and to summarize the wise man's words: now the sluggard wills and now he won't, and so he never runs back and loses virtue. Where labor becomes rich and the soul increases in virtue and perfection, we may draw this conclusion from these authorities: our own flesh and bodies should not be inordinately loved or overly cherished, but rather held in discrete hatred..And because the body is an enemy to the soul, and the flesh moves with concupiscence, Galatians 5:3, and unlawful desire is against the spirit. For they are ever adversaries and enemies to each other, yet they must necessarily dwell together in this life time. The second cause is that the body is a great grief to the soul. And the corrupt and frail flesh much vexes and troubles the spirit. Galatians 9:8 says, \"The body, which is corrupted, grieves the soul.\" The good soul would (many times) arise, watch, pray, and labor, but the body is grieved by this and so much lets and hinders. Therefore, a great learned man says, Cicero in Tusculans, Multum refert, in quo corpus: anima bona sit posita. It forces much (he says), into what body: a good soul be put..The third cause why flies should be held in discrete hatred is the singular love that the flesh has for itself, from which (as the root) springs all vice, and causes the sin of the whole world to multiply, as the holy apostle Paul did see and perceive by the spirit of God speaking to his disciple Timothy. Timothy 3: Know thou (he says), that in the last days, toward the end of the world, perilous and troublous times shall come. And such men shall be then: who will love themselves, proud, covetous, haughty-minded, blasphemers of God and His saints, not obedient to their parents and elders, and betters, unkind, cursed, and shrewd, without affection or love, without peace, quarrelers, all unrestful, rebukers, checkers, and challengers, incontinent of their bodies, wild ragers, and railers, without benevolence or kindness, without pity and mercy, traitors, deceivers, froward, and false braggarts and bosters. And the lovers rather of their own voluptuous pleasures than of God..And yet they will have a countenance and behave as if they have faithful religion; but the virtue and truth of it, they (as hypocrites) will deny and flee from, and avoid such persons. Ga. 5:21. This false love of the body brings up, nurtures, and brings in the vices of the flesh: gluttony, sloth, and lechery, as the same apostle says, and numbers them thus: fornication, uncleanness, bold unashamedness, shamelessness, avarice which is the bondage of idols, strife and jealousy, sects and opinions. Envy, and malice, homicide and murder, diverse kinds, feasts and feasting. Drunkenness, and such other things which I have told you before: whoever practices or does these things shall never come into the kingdom of God. Let us therefore cast off and forsake the works of darkness and put on the armor of light. Ro. 13:12. And let us walk honestly as in the daytime, so that we may walk honestly in the daytime..Not in feasts and fasting, not in drunkenness and surfeiting. Not in sluggishness and unclennes. Not in contentions, strife and debates, not yet in malice or envy, but let Jesus Christ be our garment, clothing, and array, that is, that his virtues and examples may appear in us, and in all our works. And not to cure or spare the flesh in unlawful desires and pleasures. For all these things: do let the spiritual prophet and speed full passage in the life of perfection. The poison of Christian religion. For they do not suffer the influxion and mysticizing of God's grace to water and season the bared dryness or thirst of our hard hearts. What marvel is it then, though we work these wretched vices, to be made particles of all divine consolation and godly comfort? Augustine says: Thou shalt never taste the sweetness and pleasure of divine consolation and godly comfort if thou spoilest and defiles thy heart and soul with carnal delectation and fleshly pleasure..From the wisdom it is saved, kept, and delivered to us by God's grace: that which truly belongs to our Lord, God, and most sweet savior Jesus Christ. Amen.\n\nThe serpent (says holy scripture), was more wily and deceitful than all other beasts of the earth, signifying the great spiritual enemy, the devil, who in the serpent deceived our first parents. The property of the serpent is, wherever its head may enter, the whole body may easily follow. The head of this serpent is the principal suggestion and moving unto sin, which moving received into delight, may easily bring a person unto consent. Ca. 4 And although not unto the consent of actual sin, yet may it cause the destruction of virtue. For Saint Augustine says, all other sins work and labor to bring the person unto the act and deed of sin, but pride through vain glory, lies in wait on the good works and virtues, so that they may perish and not come to effect..So then, bounty and goodness, saints, holiness, and virtue: should be in every good, faithful Christian. But to call them willfully to remembrance and look or consider them to be in oneself: is great self-importance, except in certain causes of scrupulosity or motions of despair or such other necessities. I say, it were better to forget them. For the remembrance of them: may lightly bring a person to rejoice and take pleasure in them, and so fall into vanity and spiritual pride, which to Almighty God, and all His angels and saints, is much odious and hateful. Whereof Saint Gregory says, \"He who in remembering his own good work or deed rejoices therein, may lightly in humility and raising himself up from himself: fall very low in the sight of Him who is the author of all humility and meekness. And well and worthy may he be called a foolish boaster, who vainly boasts of other men's goods or riches which he had borrowed.\".But according to St. Paul, what advantage has a man if he has not received it as a gift and borrowed it, as though he had said nothing? And since you have taken it and borrowed it, why do you rejoice, boast, and revile it as though you had not taken and borrowed it? And St. Gregory again, in showing forth good works as his own, fights with God with his own rewards and gifts. Therefore, says St. Augustine, despair and come down lowly: so that you may ascend and climb surely, make yourself vile, meek, and lowly, lest perhaps, if you exalt yourself, you be plucked down against your will: for so says our Savior in the Gospel. Whoever exalts himself will be humbled. Whoever sets himself up or lifts himself up shall be brought low and made vile. According to these authorities and many more, it appears that calling to mind our good deeds or virtues is not profitable but rather perilous..Notwithstanding: for causes as I showed before in extreme discomfort, it is lawful and good, as we have from the holy father Job, Job 31:31, in the XXXI Chapter throughout. And specifically at the hour, or in the hour of death, as is evident in the book of kings, good king Hezekiah. 4 Reigns 20:1. So may we do at such times/or in such necessities, that is to say, to call willfully to mind, and remembering our good deeds and works, or the pains that we have suffered, for the love of God to quench vengeance, but to commit all those, with steadfast faith/and pure hope: to the passion and death of our Savior; and to His mercy. Amen.\n\nLikewise, we should not call to mind, or remember our good deeds: Nor should we certainly forget all evil and wrongs done to us/by any person for any cause. And if by chance any such come to mind: put them quickly away with violence. This was commanded in the old law. Seek not vengeance, nor to wreak thyself, Leviticus 19:19..\"But do not keep in mind: the injury or wrong of your neighbor. Some people will say, Sir, I can find it in my heart to forgive the wrong, but I cannot forget it. And though I do not seek or intend any revenge, yet my heart sometimes arises, and I then murmur and withdraw from communion, and will neither greet nor be greeted by the parties. If, by chance, I cannot avoid them: then I check or upbraid the person of the wrongdoer. This forgiveness cannot discharge the conscience before God. And yet those who make an outwardly fair face, as though all were clearly forgiven, and yet inwardly bear rancor and grudge, and would be glad if God or some other persons took vengeance or did some harm to the parties, This is indeed hatred, and whoever keeps it in his heart is a murderer and manslayer. Whoever hates his brother is a murderer: John 3:15.\".Whoever (says the scripture) hates his brother is a slanderer,\nOne who lightly forgets the benefits of his friend,\nAnd holds and keeps in mind, the hurt and injury of his foe or enemy,\nIs well likened and compared to a creditor or usurer,\nWho puts on the best and retains, and keeps the worst.\nTherefore, a very faithful Christian should clearly and fully forgive,\nAnd utterly forget (with all his heart) all injuries, wrongs, and hurts done\nIn any way to his goods or body. Taking example of our savior,\nAnd his holy followers. For he prayed his father on the cross,\nTo forgive his cruel crucifiers. And Saint Stephen in like manner..And Saint Bernarde says that God liberally and freely forgives all penitents: all injuries and wrongs, so that He will not (by damning nation take vengeance: nor yet confound or make them abashed by upbraid, nor impute nor lay anything to their charge by less love or favor, so that they only have perfect will to do no more. And if we do in like manner, each to other, we shall fulfill the great and last commandment that our Savior gave to His disciples, saying \"This is My commandment, that you love one another.\" John 15. ch. This one thing I command you (He said), that you love one another. For in that shall every man know that you are My disciples: if you love one another. Thus shall we then have perfect and unfained charity in our hearts: if we forget and never keep in mind, or remember, injuries, wrongs, hurts, hindrances, and all displeasures done to us..The third to be forgotten is the delight in past sins, which is very perilous. For although the record and remembrance of past sins may be good and profitable for some persons, yet that record is never good, but rather evil, unless it is followed forthwith by some manner of repentance, sorrow, and displeasure for the offense of God in the sins, or by those sins. But to have delight in that record or remembrance is never good, but always nothing. For as Saint Hugh of Saint Victor says:\n\n\"Delight in past sins is perilous. Although the record and remembrance of past sins may be good and profitable for some people, yet that record is never good, but rather evil, unless it is followed immediately by some manner of repentance, sorrow, and displeasure for the offense of God in the sins, or by those sins. But to have delight in that record or remembrance is never good, but always nothing. For, as Saint Hugh of Saint Victor says: 'Delight in past sins is never good.'\".When our lord God, through his holy sarments or contrition, pardons a penitent for his sins and transgressions, he also binds him to perpetual detestation and hatred of them. When these sins come to mind by any means, the person is ashamed of them with hatred and regret, determined never to commit such sins again. This record is good and profitable, as I said to some people. For there are some persons, in my opinion, who should never deliberately call their sins to mind, nor even when they come uncalled. Some persons are carnal, very frail, and quickly inflamed or at least strongly tempted by remembrance of their sins. Intending to make amends, they fall into further danger..Let these persons therefore beware, and never call to mind those sins that were confessed. And if, by chance, they come to remembrance: let them cast them quickly away with fear, horror, detestation, and indignation, as they would cast an adder, or a snake from their hand, or a venomous toad that suddenly falls in their lap, and with revered dread, return unto our Lord God, and most sweet savior Jesus, as the readiest remedy against all such motions or temptations. Another sort of persons there are: who are scrupulous in conscience and thereby think that the confession made once or twice in every confession duly made: all their sins are fully forgiven, so that they need never any more confessions except they are newly committed, and done again. No man may do overmuch penance for the reconciliation of the pain, although the least penance received from the spiritual father: is sufficient for the forgiveness of the sin..And therefore, they do not overlook that sometimes the same sins are confessed: to be more abashed or ashamed of them, and to take and do more penance for them, having ever full faith and trust that they were all forgiven before. And so there is a third type of person: those who should never call to mind their sins once confessed. That is, timid persons and fearful of conscience, and who, as the prophet says in Psalms, \"Trepidated with fear, where no fear was.\" These persons should not allow the image and remembrance of their sins to dwell or tarry in their mind in any way. For they will never find comfort in it, but will always stand in jeopardy. Let them therefore make (with full faith and trust) this conclusion: that none of those sins are now their sins..For they have forsaken them and now forsake, and will do so forever, never to meddle with them or any other. And truly those have no being, they are not. For they are destroyed and wasted, as wax in the fire: by the holy sacrament of penance. Let them then care for nothing about them, but let them pass without record or remembrance, and beware of them coming, and put their whole trust in our Lord, for doubtless such persons cannot easily fall into any mortal offense, because they are so afraid of those that are past. And although our Lord suffers them sometimes to be exercised with fears: yet (doubtless) he will make, in providence and ordinance, a provision for that temptation. Thus we have shown you, that although the recounting and remembrance of sins past: may be good for some persons: yet not for all, but the delight of them can never be good and therefore never to be called or kept in remembrance..It is a good thing and a high sign of grace for a person to think much about God, and often to recall His boundless goodness and benefits. It is dangerous, however, to ponder deeply and remember the mysteries and secrets of God or to reason about the articles of faith. Every faithful Christian should receive with reverence and devotion, and steadfastly believe, what is taught by the authority of God, His holy scripture, and the Catholic Church, without questioning or searching for other reasons. Eccl. 3: The wise man says, \"Seek not those things that are above your capacity, nor search for things that are stronger than your brain can bear. But whatever the Lord has commanded, think on these things and have them always in remembrance, and in many of His works do not be curious.\".For it is not necessary for you to see with your eyes or perceive by reason those things that are hidden from me. It is not good, therefore, that a man should roll and tumble in his thoughts and ponder the deep mysteries of the faith, such as, for example, how three and one are, how a virgin might conceive and bear a child and yet remain a virgin, how Christ, a real man, can be contained in such a small host and in that form of bread. Such points of the faith should not be kept in memory or remembrance without any discussion or trial of curious reasoning, but rather to be reverently received in true, clear, and whole faith. Ro 12..The apostle Paul counsels the Romans, I say (he says), by the grace given to me, I speak to all among you: none of you should favor or take upon him to understand more than is necessary, but all should understand and save, in sobriety and due measure, according to the measure of faith and grace given you. Therefore, let those who have subtle minds and are disposed to seek and search out the reasons and causes of all things, leave off and utterly forsake the search of all, or any of the mysteries of the faith or of the ordinances of God and the holy church. And if they heed my counsel, let them employ their intellect and mind upon the contemplation of the acts of our salvation, that is, the whole life of our savior Jesus. And shunning all sin, they will be certain to be well and virtuously occupied therein..\"For truly there is nothing that chases away the ghostly enemy and brings virtue so quickly and easily as the remembrance of the passion of Jesus Christ, according to St. Bernard. He says, \"Your passion, Lord, is the utmost refuge, and support, and the most singular and sure remedy. For when wisdom and reason fail, and justice does not suffice, and the merits of sanctity and good life do not help or sustain yet, the record of your passion aids and supports in all cases. 2 Corinthians 5: For the apostle says, \"We are not yet unjustified.\" Pray for the sake of your charity for the old wretch of Syon, Richard Whyteford.\"\n\nHere are many good and profitable lessons attributed to St. Isidore, which may rather be called notes gathered than a work digested and ordered, if you read them carefully (you shall I doubt not be edified by them)\"..A devout brother of ours urgently requesting, I have translated the matter more according to the sense and meaning of the author than the letter. I have added to the author rather than omitting anything. I ask and entrust all of this to you, good devout Christian readers, whom our Lord God, and most sweet savior Jesus, save and increase in His grace and mercy forever. Amen. Your assured servant, the old wretched brother of Syon, Richard Whytford.\n\nA man know thyself; know what you are, know whence you came, how and from what you were begotten, how you were nourished in your mother's womb, how you were born, know unto what end and purpose you were created and made, and frame and order yourself accordingly. As your maker has instituted and taught you, so go forth by due obedience..First, have yourself in a good state of mind, daily discuss and examine your conscience, keep your mind from vain and evil thoughts. Let no filthy or unclean contemplation enter your soul. If you are assailed and tempted with an evil thought: give it no place, crush it at the first appearance, and put it away at the beginning. For it is better to avoid sin than to make amends for it. The mind is best made where and when sin first springs up and begins. Beware at the beginning, and you will easily avoid and escape all dangers and perils of the soul and conscience.\n\nNever let yourself be polluted or defiled with any unclean pleasures of the body. Let your mind never be occupied nor your soul be spotted with any filthy pleasures of the flesh..Let no lechery prevail in thee, nor have a resting place in thy heart or mind. Chastity, joineth man to God. Chastity draweth, conveyeth, and carrieth man unto heaven. To the chaste person, heaven is promised. And if thou feelest the grievous vexation and troubles of the body, if thou art touched with the sting and prick of the flesh, if thou art assailed with the suggestion and temptation of the filthy lust or stinking pleasure of uncleanness, if by any thought or remembrance of fornication: thou feelest or perceivest any titillations or rising of the frail flesh and bestial body: then run straightway, in all the passage of thy soul from thy body, look up to thy last end, behold, and see the terrible and most dreadful day of judgment. Think what torments and pains are ordered for sin, the perpetual and everlasting fire of hell, with other innumerable horrible and abominable punishments unspeakable..And yet the most certain and effective remedy against all kinds of temptations is the remembrance of the passion and painful, shameful death of our Lord Jesus. Prayer helps much.\n: fleur-de-lys :\nPray continually, do not cease to pray to our Lord day and night. Pray with tears and weep for the sin of the world. Let prayer be your armor and defense. For prayer is a primary virtue, and violence against the assaults of all temptations. For the devil is vanquished and overcome by prayer, and prayer prevails against all evils. It obtains and gets grace, so fasting goes with it.\nSuperfluous feeding, living, and reveling: are the instruments of lechery, as fuel poured upon the fire: the heat increases. Master combustible, and that which will easily burn, makes the flame more fierce. So does the pomp and pride of the body stir and stir up vain and unclean thoughts..One of the first and principal greenes, sources or delights of uncleanness: is the eye or sight. The chief concupiscence that frail persons have each to other: is through looking and the cast of the sight. For thereby is the mind, soon and lightly netted, caught, and taken. David bears witness, and he prayed afterward unto our Lord saying, \"Turn and pluck away, good Lord, my eyes, and sight that I behold not or see, any vanity. Withdraw therefore your sight, hold back your eyes from all light and wanton looks. Never fix or fasten your sight upon the favor, beauty, or countenance of the contrary sex, that is, man upon the woman, or woman upon the man. Remember the gospel. Whoever looks upon a frail person of the contrary sex, with the consent of concupiscence, has even then committed adultery in his heart and mind (Matthew 5:28)..If you wish to be safe and free from the vices of fornication and uncleanness: avoid and remove all occasions for them. Aristo the philosopher says, \"Remove the cause, and the effect is immediately removed.\" Therefore, be discreet and be wary not only of your sight, but also of your touching and other bodily behavior.\n\nThere is nothing more perilous for frail persons than the presence, company, and familiarity of the opposite sex. For when they are disposed and separated, they seldom have any intent or purpose of sin, hard to lie or dwell long by a serpent without some harm. Stay near the face of a constant fire, and (though you were iron) you shall be dissolved and wasted. Whoever is very near peril and danger cannot belong in safety to be safe from it. Ecclesiastes says, \"Whoever loves danger will perish in it.\".A fragile person is always in danger: living in familiar proximity to a similar person, especially of the opposite sex. The most effective and reliable remedy is to flee and avoid presence. For it has often happened and come to pass that familiarity in accustomed presence has, conquered, overcome, and brought about the unwelcome act of the flesh; an act that the voluptuous desire and appetite for it could never bring about.\nIdle persons are most easily and quickly conquered and overcome by the sin of the flesh. The carnal appetite of the flesh fiercely burns and stirs up those who are idle. Idleness not only hinders all virtues but, as the wise say, also teaches much malice and nurtures many vices. Eccl. 33:1. The fury of the flesh drives away and gives place to labor, and all sins are driven away or reduced by occupation..Always do good work or labors, so that your enemies find you occupied, for they cannot easily overcome the occupied. Beware of idleness. Love not, but rather hate and abhor idleness, do not drive forth your life in idleness. The tilling or cultivating of lands with labor and diligence will not only destroy weeds in barren grounds but also bring forth good fruit. Exercise your body with labors and occupations, and it will destroy vice and generate, and bring forth virtue. Therefore, seek and find with care and diligence some profitable occupation to which the intent of your mind may be applied, and give yourself to it.\n\nLecture, and reading, or hearing of good holy books and authorized works: is a good occupation. Study and learning, and also teaching: is a good occupation. Meditation of holy scripture: is a holy occupation. Apply yourself thereto, and use yourself therein..For the occupation of reading and meditation: this will teach you what to flee, avoid, and intend, and pass on. Through reading and learning, your witte and understanding shall increase, and much profit you may gain if you work and do so afterwards. Prayer is also a singular good occupation, use it interchangeably, now from one to another, and so without weariness you shall go forth with great ease, pleasure, and profit in all of them, that is to say, in bodily labors, in reading, in meditation, in prayer, and contemplation. \n\nIf you wish to effectively profit in these matters: you must be meek. Find then, and grow in meekness. Think of yourself as the lowest and most unworthy of all your companions, and thereafter behave yourself accordingly. In whatever rank, state, or condition soever you be: yet through meekness of heart, make yourself, and account yourself for the least or worst. Do not presume or set yourself before any other..Do not consider yourself superior and above any person. Do not let your mind exalt you. Do not boast. Do not extol yourself through any light behavior. Do not spread the wings of pride. The more you despise and abash yourself in your own sight, the more glorious and praiseworthy you will be in God's sight. Therefore, let your looks and conduct be ever humble. Be afraid and ashamed (for the multitude of your sins) to look up towards heaven. Look down to the ground, bear a lowly countenance, and in all your behavior. And if you are in honor, high rank or degree, let the consideration of your sins repress and rebuke your pride. Let no honor of this world exalt or lift you up above yourself, but take heed what your wise man says: Ecclesiastes 3. chapter Quo major es, humiliate yourself in all things, and fear God and sin not..The more great and high you are in dignity: the more you make yourself lowly; and before God, you will find grace. If the high states should humble themselves and make themselves low, what abomination is it to see them, who came from the cart, climbing and increasing themselves. Luck. 14. c. & 18. e. Our Savior says in the Gospel. He that exalts and sets himself up, shall be brought low, and be vile and of no reputation, and contrary: but he that humbles and makes himself low, and nothing, shall be exalted, and taken up into honor and dignity. Therefore let those be disciples unto Christ, learn, and love meekness and mildness from him.\n\nThe very true meek person is ever constant and never variable. In times of sickness or disease, he never murmers or grudges, but rather he thanks his Lord. If prosperity reigns, and the world laughs or smiles upon him, he does not regard or set anything by it, nor is he at all puffed up or lifted up by it..If adversity happens or falls upon him: he is nothing discouraged or broken by it. But ever is he constant, one and the same man, in wealth as in woe, he keeps in both a due mean. In one: due temperance; in the other: due patience. For in both, he is proven, and by neither is his mind changed by joy or sorrow. For he knows well, that the state of matter is ever accidental and may soon be changed. And ever he casts and waits in mind beforehand what may fall, and so it is lighter to bear, whatsoever it be.\n\nThis constancy brings in peace. And it orders the person in all things, rather to suffer and bear, than to do any hurt or displeasure, or yet to give any occasion for it. The nature of approved meekness: is to bring forth patience, as the mother does the child. Be you therefore meek, mild, soft, sober, and constant: and then shall you be sure of peace. For nothing then may grieve you..Look upon our Lord and savior Jesus. He had much wrong, and you can have none. For you have deserved all that can be said or done unto you. And he never deserved any pain, yet he endured it most patiently: not only most contumelious, most sharp and shameful words, but also most grievous and most cruel torments, and (at the last) most painful death. And in all: he never said or did anything to resist. Follow him if you are wronged, rebuked, chided, and assailed with most obprobious railing and ragging words, never give any word of answer, except you will say, Mea culpa, I cry god mercy, else: say nothing / learn to keep silence. For surely thus you most surely will save yourself, keep your conscience most clean, best appease your own heart, and most surely conquer your assailants, and most highly please our Lord, to your own profit and highest merit. For no virtue can win more merit, more laud and praise of God and man: than patience..For the obtaining and keeping of patience, and also of all other virtues: the imitation and following of good and holy persons is a near and ready way or means. In all your deeds and works, in all your conversations, and form of living: follow you ever the good and virtuous. Take example ever of the best, and keep company with them, and ever avoid the contrary. For as the prophet says: Be holy, be thou holy, and I will make thee holy. With the good and holy persons, you shall be good and virtuous, and with the wicked and evil persons, you shall be, as they are: For the examples of our forebears are to us documents, lessons, and forms of living.\n\nPeace and charity may keep you in good life, wherever you be. Love peace therefore, and desire love and charity. Psalm 33. Seek peace (says the prophet), and pursue it violently or swiftly follow peace. Study and apply to love and favor every man, and to exceed in love (that is) to love more than you are loved..Provoke every man unto peace, your enemies. Show a loving countenance to all persons, and be gentle in your behavior. Speak fair and courteously, and deal kindly and favorably with all persons. Never do wrong or hurt any person, but rather suffer hate, strife, and debate. Never contend or thwart, nor compare with any man. Ecclesiastes 6: a. Hold never stiffly thy own opinion. A sweet word, sayeth the wise man, multiplies, increases, and gets friends, and mitigates and softens wrath. Our Savior bequeathed peace to his disciples when he was about to die. Matthew 5: a. And he blessed those who were peaceful, and makers of peace..If you perceive any person unpeaceful or restless: have pity, and compassion upon him and think that if you were in his case and shared his passion, you might be farther out of the way, never rejoice nor be glad at any man's hurt, nor that of your enemies, lest the same chance fall upon you and displease God: turn his wrath from him to you. For he who rejoices in his enemies' fall may easily fall himself into a similar or worse case. Be never hard-hearted but rather as sorry for the misery of your neighbor as of your own, have pity and compassion upon all persons, Matthew 5:7. Blessed are the merciful and pitiful, says our Savior. Your English proverb says, he who has no mercy will miss it and he shall have mercy, the merciful and pitiful prove themselves best in keeping that high precept and commandment..In the words of St. Paul: \"All the law hangs on this: Love your neighbor as yourself. But in all your mercy, pity, and compassion, beware of the appetite or desire for worldly praise. For you will have that praise only as reward from Christ. Matthew 6:1. \"Despise, therefore, all the vain praise of people. Instead, strive to be good, rather than to be called or noted. Be more glad to be worthy of praise than to hear it or have it. Do not require or covet that any person should extol and set up your name, nor be upset if you are rebuked or little esteemed. Let not empty favor or flattery deceive and lead you into vain glory, nor let rebuke cast you down, nor yet praise please you. It is a great folly for you to suppose and think yourself good because you are called or named thus.\".In all your neighbors saying of you: look well upon your own conscience. Be you judged rather by your own, than by any other man's judgment. And never measure yourself by any other man's tongue or saying, but by your own mind and conscience. No man can know what you are better than yourself. If you are nothing: what avails it to you to be praised, and called good?\nLet your conversation be honest and good: & then shall you be praised whether you will or no. For praise and prasie doth follow virtue, as the shadow does follow the body. Flee ever and avoid simulation, and hypocrisy, guarding your sight, for the time, place, and persons all according to their statutes and ordinances. The states of the world have manners and behaviors of greater gravity: then have the common people. The citizens have also other manners than have the rude people of the country up-landish..The life: may be allowed to have some time for a more dissolute manner, light behavior, wanton words or gestures: than should become the clergy. Women have their manners according to their degrees and condition. Let each therefore behave himself accordingly, so that he does not become a staring stock to be shown with a sign, as a wonder. He shall least offend him who follows the most common good manners of his sort or fleshly pleasure. And the most novice: gives most occasion. The most godly conversation shall best please God.\n\nThe conversation commonly of every person: is much after the manner and fashion of the company where he is nursed and brought up. Seneca says, \"Education and doctrine: influence manners.\" The education, that is the nursing or bringing up of a person, and the doctrine and teaching that the person has: do make the manners.. Take you good hede therfore, and warenes vnto whom you put your chylde, or fre\u0304des to be taught or brought vp. Yee, & also with whom you cu\u0304pany your selfe. Auoyde the yuel persons. Beware of the wycked, Fle ferre fro\u0304 the vnfaythful. Lyers, detractours, or bachyters, swerers, cursers, or ba\u0304ners: hate you as poyson. Drawe not nere vnto wantan, and vn\u00a6clene lyuers. For who so toucheth pyche:Eccli. 13. a. may sone be spotted or defouled therwith. Drawe euer vnto the beste, and vnto the moste vertuous / and beste manered pe\u0304rsons, and so shal you haue good ma\u2223ners, and with the rude: you shalbe rude: with the wyse: you shalbe wyse.Psal. 17. And (as is sayde) with the holy: you shalbe holy. And with the innocent, and hurtles person: shal you be innocent, and hurtles. And with the electe and chosen person of god, you shalbe electe and chosen. And with the peruers & frowarde person: you shalbe peruerted & turned from god. And shorttly to conclude with the olde blunt prouerbe.Est et semper erit: the like will seek, and be like. This is to say.\nIt has been ever, Verses and ever shall be,\nThat the like will seek, with the like to be.\nIn man and beast, Verses. In herb; and tree,\nWhere they are bred: like shall they be.\nAll the learning and manners, of man: are received into the soul: by the five senses, hearing, seeing, smelling, tasting, and touching. And although among philosophers, the sight is accounted for the principal of all the five senses: yet, in my opinion, the sense of hearing should be taken for the chief sense among Christians, because the apostle Paul says, \"Faith comes by hearing.\" Ro. 10. 17. We receive, and have our faith, by the sense of hearing, and also all the learning that we have in words and speaking: we have by that sense of hearing. For he who never heard, can never speak, and had need to keep well these gates, & especially the gate of hearing, whereby (as is said) we receive our faith, without which (as the same apostle says), it is impossible, Hebrews..11. a. It is impossible to please God; we must have, I say, great care and most diligent custody at this gate. Lest instead of right faith, we receive error and heresies, to our utter destruction. Close therefore, and shut up your ears and hearing from all evil. Eccli. 28: d. Separate your ears from thorns. Says the wise man, hedge up your ears with thorns. Blasphemy against others: be thrust out of your soul, by the thorny hedge of sharp rebukes or of correction, or at least by the avoidance of presence. And similarly, concerning detraction and backbiting. For it is no less a sin to hear, than to speak detraction, words of ribaldry and of unclean jesting: be ever contrary to Christian honesty. For St. Paul says, 1 Cor. 15: e. Corrupt good manners, malicious words. Evil communication and disordered words, do corrupt, infect, and destroy good manners. Filthy words: do soon move the mind, and that thing it is gladly heard, is easily brought to effect in deed..Keep this writing from evil. Open your ears only to the word of God and to those who speak godly words in His name. Your sight, which is your faculty of seeing, must be guarded. For if it is not, death may easily enter through that window. The basilisk gazes with its sight. Therefore, remember what the prophet says:\n\nAvert thine eyes and sight, good Lord, that they see not vanity. Turn away, my eyes and sight, that they see no vanity. Keep your sight, and you will keep your soul. The delight of pleasant odors and sweet smells, and the taste of delicacies, are often occasions of excess, and the misuse of touching is the most dangerous enemy of chastity. Of these things, little is spoken in this writing, because they are beside the author.\n\nI have made a promise (says the prophet), that I will look well to all my ways, so that I do not offend in my tongue..And therefore I have put and ordered a custody and guard for my mouth, and I have been as dumb and speechless, and have kept silence, from those things that were good and lawful to speak. Nunquam tacuisse nocet: nocet esse locutum. For it never hurts a man (says the wise Catholic), to keep silence and nothing to say, but to speak: has harmed and hurt many persons. Therefore, good Christians, have a good regard for your mouth. Look well what goes in, and what comes forth of your mouth. For by that goes in: your body is fed and nourished, and your life continued. Good diet much enhances the health and long life of the body. And the due temperance and good disposition of the body help much unto the dispositions and order of the soul. Beware therefore what goes in at your mouth. And be likewise careful: what comes forth. Matt. 12. For our Savior says, Ex abundancia cordis, or loquitur. The mouth speaks of the abundance of the heart..Beware what thoughts you allow to enter your heart, for your mouth will speak accordingly. The tongue reveals the manners and dispositions of the speaker, and after the speech of the mouth, a person will be judged. An empty, light, and unclean tale of the mouth is a testimony, witness, and token of an unclean, light, and empty heart and conscience. The mind, heart, and conscience of a man are judged much after his words. Therefore, be careful what you say. Let nothing pass your lips that would displease God, offend or burden your conscience, or harm, offend, or give occasion to your neighbor. Matthew 12:34-35. Remember that our Savior says in the Gospel, \"The good man, he of the good treasure (that is, virtue), brings forth good things, and out of the good treasure of his heart he brings forth good words, but the evil man, he of the evil treasure of vice, brings forth evil things, and out of the evil treasure of his heart he brings forth evil words.\".For this I tell you: men shall give account and reckoning: at the day of judgment or the day of doom, of every idle word they speak. For of your words you shall be justified, and of your words you shall be condemned. [Fleur-de-lys] Note here that if strict reckoning is made for idle words: what reckoning (do you think) shall be given for more sinful and shameful words. The best porter (there is) and the most sure custody and guard of your mouth, and tongue, is silence and never to speak but in due time, and place. Among all the words or sayings that may pass the mouth of man: Detraction or backbiting is of most difficulty, and hardest to be amended and recovered..For no sin may be forgiven without restitution and satisfaction, and such amends as the person may make, as if a man had stolen a horse: he may be soon forgiven, if he is sorry and has a full mind to do no more theft, and is confessed, and takes penance. Consider now how hard this thing is to be done, although it be in a true tale, and to few persons, as to three or two or one person alone. Let (in case) a man see his neighbor commit fornication, and he tells this: he does in it a deadly sin. For it is contrary to the law of nature, and to the good Matthew 18:3, and directly contrary to the words and mind of the gospel. How shall he now make restitution, and amends?\n\nFor if he speaks to the party where he made the defamation: he may not say he lied and told a false tale. For then he would make an unlawful lie upon himself, and also defame himself..And if he should say that he spoke the truth about what he said: he should then more deeply defame the said person in this case. I will tell you how. He must seek out the persons to whom he made the defamation, and say after this form: \"Friend or friends: I told you such a tale about such a person or persons: it was a defamation, he need not say, it was true or false, but (as I said) it was a baseless and slanderous statement, about my neighbor and a great offense against God I should not have told you any such: nor should you have heard it, nor believed it, but rather you should have asked me what proof and witnesses I had for my tale, and if I had said, none but myself: then you should have rebuked me for my saying and at the least, given me no credence, but rather warned and counseled me to show it no further.\" And thus I say, rather put your souls in the cause of defamation: for defamation is commonly many lies..And truly it is a great shame for a Christian to be a liar. For Christ is the essential truth and father to all true Christians. Io. 8. f. And the devil (from the beginning) is a liar, and father of all lies, and liars. Therefore do not defile your mouth with any lie. Sap. 1. c. For the wise man says, \"He who lies, dies.\" That mouth which makes a lie: kills the soul. Therefore cleanse your soul, use to speak the truth plainly, without craft or colors, in your word or work.\n\nTo affirm and bind a lie with an oath is detestable and much abominable. Swearing is forbidden by the law except it be, for a lawful cause, required by lawful persons: in lawful time and lawful place. We should utterly have no mind nor desire to swear and never to swear but constrained thereto, and then that the other (in conscience) be true, with the circumstances before said. The use of swearing is perilous, both for the body and soul..For all things that may induce a custom, so that a man may swear great oaths without perceiving that he is swearing any oath at all, and although such swearing by custom is not always deadly sin: yet it is hard to excuse the inducement of that custom from deadly sin. In customary oaths: a man may lightly fall into swearing. And to forswear wittingly and willingly by deliberation: is always deadly sin. To avoid all superfluous oaths therefore: use not your mouth for oaths. For truth needs no oaths. A true saying shall be well believed without any oath. Yes and no, is enough for a faithful Christian. And though a man were dreadful of God, yet the peril of the body should move him to leave swearing and the custom thereof. For holy scripture says, \"The vengeance of the swearer will not depart from his mouth, and he is ever full of iniquity.\" Eccli. 23. b. The vengeance of God hovers ever over the house of the swearer, and he is ever full of iniquity..And then all that household must be ever in peril where the swearer dwells. Do not swear yourself, nor allow any other to swear, so that you may let. Unless by sworn oath you make any promise or vow, that vow you must necessarily keep and perform, if you can do so without offending God. For our Lord God says by His prophet Moses, Deuteronomy 23:21: \"When thou hast made a vow unto the Lord thy God, thou shalt not delay to pay it: for he will require it of thee, and thou shalt be guilty.\".And if you hold it back and tarry and stop there: it shall be considered, and laid unto your charge as sin, if you make no such promise, you may be without any sin, but that vow which has passed from your lips: shall you observe, keep, and perform, according as you have promised to your Lord God, and by your own proper will and with your own mouth: you have spoken. And the prophet David says, \"Render unto the Lord what is due to Him. Psalms [&], Make a vow in your heart, and then pay it to your Lord God. Be not light in making a promise and slow in performing it. Prove by deliberation (as St. John says), what spirit moves you to make the promise, 1 John 4, and then never slip nor tarry in paying.\" For much displeases God: a foolish promise..And they are counted among infidels and faithless persons: those who do not perform and fulfill the vow they have taken, and let no man think or believe that the vow or promise a man makes in a secret manner to himself alone is unknown to God. For surely all things are plain and open to him. Think not evil in your heart therefore. For by no silence can it be hidden from him. Nothing can be covered or concealed, but that it shall be revealed and shown, nor any thing hidden but it shall be known. For those things that you have said in dark corners shall be told in open light, and that you have whispered in your fellow's ear shall be openly preached from the house tops. Therefore, Luke 12: say or think evil anywhere but where you know well: God is not and cannot see you. Do nothing (other than what I say), nor yet say or think: but that you believe: all the world may and shall see, and know. God sees and beholds all things now present..And after this, man shall see and know that it is hidden. Although our merciful Lord God sees and holds in check your sin, and neither the public nor open fame, nor any singular person can accuse you: you cannot yet escape unaccused. For your own conscience both accuses and condemns you. And truly there is no more grievous pain than the murmur and grudge of conscience. If you wish to avoid all sorrow, keep then your conscience clean. For a clean and sure conscience bears all troubles lightly, and a spotted conscience is ever in pain and woe. The greatest glory, praise, joy, or pleasure that man can have in this life (after St. Paul, 2 Corinthians 1:12) is the testimony and witness of a clean and clear conscience. And the consciences that are troubled are ever unsteady and ready to despair..But be you aware that you do not presume on your own virtue to have a clean conscience by your own merits, but rather, if you so trust and believe: ascribe and apply it to God. For Saint Paul says, 1 Corinthians 15:10, \"By the grace of God I am what I am.\" Whatever I am, I am by the grace of God. And yet, although you trust and believe that your conscience is good and clean, yet make never yourself 1 Corinthians 4:4, \"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.\" Though I know not my conscience to be guilty or grieved with any offense, yet am I not thereby justified and made righteous before God. Therefore, return you, and turn back all your virtues and good deeds unto God from whom they came, and know that you have no thing that is good of yourself, but all of Him.\n\nAnd since you so know it is a great folly for any man to set forth and show himself to be seen and praised for that which is not his. For so would he be worthy to lose the use and profit of it, by the goodness of the One other..If you therefore wish to keep and nurture the virtues that God has sent you, do not boast. Do not set them forth as your own and thereby seek human praise and favor. Keep them secret, and they will increase and multiply for your greater comfort. When fine powder is kept closed in a box, it will become more compact and stick together. Open it in the wind, and it will scatter and perish. And so certainly, all virtues are shown to be scattered in the wind of vain glory. Do not lose them through empty words that can be kept through silence.\n\nAnd just as your virtues and good deeds should always be kept private and secret, except when they may be shown for the glory of God: so you must necessarily show forth your sins and evil deeds in due time and place, according to the condition and manner of the same. If your sin is open, then you must openly confess it as it is known. And if it is secret, then show it to your spiritual father, the priest.\n\nSeneca.\"Who confesses voluntarily is made forgiven: (says Seneca) he who wilfully unconstrained confesses and openly acknowledges his fault and offense (though it be never so great and grievous), yet he will be taken as if he were not guilty. Show therefore the vices of your heart. Let no word or thought be unconfessed. For the sin that is openly confessed is soon and lightly cured, and the hidden sin festers and increases and poisons and grows ever more and more incurable and incurable as a sore wound. Yet it is always better to avoid sin than to make amends. Therefore, it is good to have forethought and foresight, and will to remember and consider before the deed, what will come of it. The saying of a learned man, Salust. Before you begin, take counsel, and when you have carefully and sadly counseled, then is the time to work, and do afterward. The wise man says.\".For there is much health and salvation where there are many counsels. But when counsel is had, it is not good to tarry, stop, or make delay in good deeds, for evil deeds can never be done by good counsel. Counsel (says Solomon) will keep you, and prudence will preserve you from all evil ways. Proverbs 13.b. He who ever works and does all things by counsel and premeditations, and is ruled and ordered by wisdom.\n\nWisdom, prudence, and science, wisdom/provision and conjuring: do commonly go together, one following upon the other. And sometimes they are put and used for each other, as may be seen in the wise Solomon.\n\nNothing is better: Proverbs 8.a.b. than wisdom, nothing more profitable than prudence, nothing more pleasant and more sweet, and delightable than science. Learn wisdom then. Ibide. For so she herself says by the aforementioned wise man. Take discipline and teaching from me rather than money. And choose to have doctrine and learning rather than gold..For sapience is better than all the most precious jewels in the world. And nothing is so desirable that can be compared to wisdom. I dwell in counsel (she says), and I am present with all learned contemplations and thoughts. And as nothing is better than wisdom, so nothing is worse than folly. And as nothing is more profitable than prudence and political provision, so is nothing more noisome and wasteful than careless prodigality. And as nothing is more pleasant and delightful than science and craft, so is nothing more miserable and comfortless than ignorance. Love therefore wisdom and prudence; and they will show themselves to you and keep their company, follow them, and give good heed to them; and they will teach you doctrine and learning.\n\nAn old English proverb. He who cannot do anything, nor anything will learn: though he may turn (who can help him)\n\n(Note: The text has been cleaned as much as possible while preserving the original content. Some minor spelling and punctuation errors have been corrected, but the text remains largely unchanged.).Have you therefore a desire to have doctrine and learning, and give great diligence and importune labor thereto, and you shall have both profit and pleasure therefrom. For doctrine and learning come from wisdom: so it brings the person unto wisdom and prudence, and makes the scholar a master: and so consequently makes him honorable, both beloved and feared. But this deters many and what you learn. Choose therefore a teacher who has wisdom and prudence, and who lives and teaches accordingly. For as the master is, so commonly the scholar will be, and never learns anything that sows or appears contrary to the law of God. Learn then that doctrine which may be profitable both to your soul and body. The way and means to get and increase learning is put in two old verses.\n\nSepe rogare. Rogata tenere, Retenta docere\nThese three things make a master surpass others.\n\nTo ask often is to keep, and to teach you learned was\nThese three make the scholar his master to pass..Be you therefore not ashamed or loath to ask and learn that which you cannot. And when you can, rehearse it often in your mind and teach it freely to some other persons. For through teaching, your learning shall increase marvelously, and through collaboration and communication of learning, you shall build up and bring forth those things that were before hidden, dark, and unknown. But take care whom you teach and what you teach. For every learning is not suitable or fitting for every person. And beware that in teaching others, you do not harm yourself; that is, take no pride in it, nor yet be chafed, angry, or vexed with them who cannot or do not easily learn. Be not ashamed to speak that which you know is true, nor afraid, but defend the truth with soft words and a sober manner. Strive not in disputation to conquer and get the mastery. Be not stubborn in your opinion..But ever yield place and give yourself over, and lightly give in to the truth. Speak not against justice. Never be about to defeat and put away the right.\nAnd in all your teaching or learning, avoid curiosity. Use not to speak with unclear terms new or recondite, nor let your disciples or hearers perceive what you mean. Study not to be over much eloquent, nor yet in any way barbarous. Knowledge puffs up, 1 Corinthians 8:1, makes a person swell, blow up, and blow up with pride. Study not to learn and know, prize things nor those arts or sciences that are not lawful or appropriate for you, to know, have you ever (in company) desire and pleasure: rather to hear them speak. Be not ready to speak first before all company, especially if your sovereign or seniors are present.\nHave you ever a regard unto your sovereign elders and betters. For unto them familiarity breeds contempt, makes a person haughty, and throws one out of order in Augustine, in regulation..Every prelate should strive, and endeavor, to be loved by his subjects rather than feared. Ibide. The most secure castle tower or guard that any sovereign may have is the love of his subjects. Dion. de regno. For a sovereign who has many loving subjects is much like a person who should have many souls in one body, and all (with like diligence) to serve and provide for them. Let therefore your virtue/your love and favor of the persons, Aug. in regula, and hate of the vices. And afterward to exclude partiality, neither to praise any persons excessively above the rest, and severely to excuse any default but never utterly to defeat any sin. It belongs to a wise, discreet, and virtuous prelate to moderate and temper every cause, that the good persons are not brought, or turned into evil, by overmuch favor, nor yet the evil wors by overmuch rigor..Be as a very father in severity and earnest behavior, and as a mother in compassion and patience, Augustine in regulation, and to all, be patient. Remember that as you have subjects under you, so have you a prelate, and sovereign above you, at the least almighty God. Do to others as you would have them do to you. Forget not what you have been. The common pulse is. The priest remembers not that ever he was a clerk, nor the master that he was once a disciple or scholar. You may be sure that as you treat, you shall be treated, as you deal with your subjects, so will your sovereign and high prelate (when you come home) deal with you. Therefore, let mercy be in place before justice, although they both must be kept and joined together. The extreme rigor of justice may be kept in the discussion, search, and examination of the cause, but in the definition and giving of sentence and judgment, let mercy have the rule..So go forth evenly together: that truth be kept and neither of them exceed in themselves. For the most high justice, Eccli. 8. ch. is most high wrong. And therefore the wise man says, \"Be not truthful before you give your seat to another. For two false and deceitful ones do this: that is, I have heard say, and I thought. Many will make a complaint and tell a false tale, and when it comes (by trial) to the proof, then will they say, \"I said as I heard say.\" Or else, \"I thought it had been so.\" The judge (then) who gives sentence upon the words of these two liars, often comes, had I known, and that comes ever too late, therefore be sure of the truth, and then may you surely give sentence. If you are in doubt of the truth: differ or dispatch yourself from the cause and remit the matter unto him who knows all truth, almighty God. And remember well the saying of the gospel, Matt. 7. 1. By what measure you measure your neighbor, it shall be measured to you..Here you will find a judgment: you shall have what you seek. In old times, the most holy and best-learned persons avoided and fled from this role. And indeed, whoever desires it is least worthy. Those persons (in that time) who most despised the world were chiefly chosen and compelled (by force) into the priesthood. And doubtless they were more worthy of the role than in their quiet and restful life. Because they performed their obedience not for worldly pleasure but only for the world to come. The dead man looks not upon the glory of the world. Nor do you, if you will be a true disciple unto Christ. Forsake now in this life, and utterly despise and set at naught that thing which, when you are dead, you cannot have. Rather, study how you may discretely depart with what you have..Play the wise merchant, he is not loath to send his goods over sea, where he supposes to have other goods better and more pleasant for them. And especially if he purposes and determines himself to go after his goods into that country for ever to remain and there to dwell. So do you. Remember what St. Paul says: \"We have here no city, no permanent home; but we seek and labor for what is above, for the heavenly country. Send your goods then before you. Deliver them to a sure carrier, a faithful servant, it is to your savior Jesus Christ, he will not deceive you, he cannot deceive you. At the day of judgment he will say to you, 'Whatever you gave to the poor in my name and for my sake, that is what you gave to me.' And all that you shall find before you, with the usury and gain, you shall have more than the common gain, a share of the pound.\" For you shall have more than a pound for every penny. Ecclesiastes 7:a..Despise not then to give alms, says the wise man. For alms (says he) concealed or hidden in the heart or in the bosom of the poor man: abide. 17. c. He will pray for you effectively and will keep you from all evil. And alms to a man are like a bag of money or treasure, borne or carried with him to serve him at need, and it will keep him dearly in grace and favor, and afterwards it will arise and reward every man accordingly. To. 4. and 12. b. It will deliver a person from fine and death. For as water quenches fire, Lu. 11. f. De abide. 12. d. And in another place, he says, sell you your possessions and give in alms. Now you see well and perceive that it is good to give alms. But yet see and look well that you give it after a due form. First, you must look to the end, to what intent and why, or wherefore you give your alms. That is chiefly and principally for the love of God, and for the reward that he (of his goodness) has promised therefore..Alms must be done with a good will, a glad heart and a generous mind. (1) God loves this, not with murmur or grudge, willingly and freely given, promptly when needed. With pity and compassion for the needy. For this reason, the name of alms is Elemosine, meaning generous. (2) Another circumstance of alms is that they should be done in secret. Matthew 6:8. \"When you do alms, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may be praised by men. But when you do alms, let not your left hand know what your right hand does. (3) So your alms may be done in secret, privately, and then your Father who sees in secret will reward you.\".He does not forbid you, in this saying, from dealing openly with alms, but he said not to do it openly because men should see it, know it, and praise you for it. The intent and mind will he judge, rather than the deed. The less mind you take here of the glory, laude, and praise of your alms: the more it will be when the time comes that God your Father says to you before all the world, \"Come, blessed child of my Father, Mathew 4:d, come to me.\" For this alms or that alms, give you to me at my need in the poor persons, and this glory and praise shall be precious, and joyful and never have an end, and contrary to those who here will have the praise of it: they shall have everlasting shame for their alms. Do you all for the life everlasting, and you shall finally find it..One circumstance you must have in giving alms, besides these, is that the alms be of your own proper goods, and not of any other persons. For many make large alms of other people's goods, yet they shall have little thanks for it. Although goods wrongfully obtained or unlawfully obtained should be given, and most should be given in alms or as alms, yet it is not worthy of the name of alms because it is rather restitution than alms. And yet I do not deny, but that the dealer of such goods, where the owners can not be found, may have such compassion and such good will in that distribution and dealing, that he may obtain as much merit of God, as some who deal their own goods..Deal your own goods to the poor with good will and pity, not to the rich, not to those who can get their living, not to the vagabonds. Deal it secretly, without desire for worldly praise. And for the love of God, and the health of your soul. Deal it while it is yours and when you may use it yourself, that is, in your lifetime. For when you are dead, then the goods are not yours. Nor can you have any use of them. Nor can you profit from them by the use of any other person: as by your ministry and dealing in your lifetime..Deal alms more than daily, and be your own executor, and so you shall be most sure to have the gains and profit of them in your own country at your own home, with your father and mother, sister and brother, in the treasure of everlasting riches in joy and bliss perpetual. Whether he brings us that bought us, our Lord God, and most sweet favor Jesus Christ, who with God the Father and the Holy Ghost lives and the same God reigns over the world without end. Amen. Of your charity (devout readers), pray for the translator, a late brother of Syon, Richard Whyteford.\n\nThis draft that follows was a piece of a sermon that I spoke to you people years ago. And because it was translated from such a saint and great cleric, one of my brethren thought it necessary to have it sent forth with this foregoing work because it agrees with some articles contained therein. Take all into the best care I pray.\n\nThe butcher ate the flesh of his brother..He gnaws the flesh of his neighbor whom Saint Paul speaks of in Galatians 5:15. If you gnaw and eat each other, you are not among yourselves, but rather consumed and destroyed. You bite and tear with your teeth not into the bodily flesh of your neighbor, but worse, you have wounded his name and fame, and in doing so, you have infected and hurt yourself and many others with innumerable wounds. For the hearers are hurt and poisoned by the biting of the neighbor, willfully listening, and the same hearers, whether they be good or evil, have occasion for evil rather than good. If they be evil: they are encouraged by the neighbor's wickedness to do evil and continue in sin. And if they be good persons: yet, by the hearing of that wickedness, they are tempted and moved to justify themselves and despise their neighbor..And yet furthermore, they hurt not only the name or fame of him who speaks of it, but also all of his faculties and manner of living, and often of his country. As northern men southern men Welshmen Irishmen Scots or freshmen. And over all this, you defamers cause the glory of God to be blasphemed. For just as the good name and fame of every Christian glorifies God's name, so the evil name blasphemes and dishonors it. Thus the defamer dishonors God, confounds and harms his neighbor, and makes him seem guilty and worthy of pain and punishment. Let no man say that he then defames only one person when he speaks falsely of any person..For thought it be never so true, if it be only (as I said) evil, and moreover (as appears by the words of this holy saint) speaking that thing openly known, to the rebuke or scandal of any person, is also Detraction, as he gives an example by the proud Pharisee, who rebuked the poor publican, who was openly known for a sinner, and yet went and departed from the Pharisee: condemned in the sight of God, and lost all his good works. For if he would, or if any person would reform, and correct the fault of his neighbor or brother: The way and means thereunto: is not by detraction, by backbiting, by showing of his sin or trespass, to any other person: but rather by another means, that is to say: by the way of charity, and brotherly compassion, remembering that they both are children of one father, and both have offended and fallen. 1 Corinthians says to the Corinthians after he had named many sins..I am afraid (says he) that when I come before you, almighty God may humble me so that I mourn and weep for many among you who have done amiss. We should show, towards the wrongdoer: charity, persuade him, counsel him, help to cure and amend him, and not defame nor vex him. Show him, as I said, his fault gently, lovingly, meekly. And earnestly entreat him to amend his manners, and thus we can truly cure and help our brother. For so do physicians, we entreat the sick persons to take the food or medicine that they are loath to receive. So should we deal with our neighbor and Christian brother. And never revile him, nor show his sin. Not only the speaker of detraction, but also the hearer thereof should beware and stop his ears, remembering what the prophet says. \"Detract not from your neighbor, nor touch his anointed ones.\" I did (says he) pursue him who in private would revile his neighbor. So should you, Christian, when you hear a reviler..Say, if there is any person whom you will justly praise, I will gladly listen. But if you speak ill of any person, I will stop my ears, for water or such filth: shall not enter my ears. I will not listen. What am I the better to listen and know that another man is wicked? Much harm and injury to the soul may come from it, but never any virtue or goodness. Speak unto the self person charitably, if he would amend himself. Let us speak of our own matters. Let us remember what account we must make for our own sins, we shall not answer for his. Let us not therefore search the sins of other persons. But our own. For what excuse may we make to our Lord, if we are curious and ready to spy and find the faults of other persons, and nothing remember our own, truly? Is it not a rebuke for a stranger to look in every corner of another man's house where he has nothing to do? Yes, indeed, sir..And it is not steady to search another person's life or actions. Masters, sovereigns, and such persons in charge of people, by any office, may search the actions of others and are also bound to do so. But not to scold them, but rather to reprove them. Well, sir, you say it is a pleasure to the scolders to tell their tale, and a pleasure for me to hear it. What shall I then do, lest I be deceived, man? For all that is gay is not gold, sin seems sweet, but it is not so. Commonly, these scolders, when they have spoken evil, are fearful of their own words, and often wish they had not said so. For the fear that it should come out that they spoke, and they are reproved for it, and make themselves (as often they do) the fool of their friend, and so is it also of the hearer who often wishes he had not been in that company that day. It is therefore not a pleasure that so frightens a person and puts him to pain..The wise man says, have you (he says) heard a tale, keep it within yourself and let it die in you. Believe me, it will not harm or break your belly, as Chrisostom says, quench it, bury it, let it never come forth, nor be moved or signified by you in any way, but rather blame the backbiters and forget what you heard as if you had never heard it. And so you will live in great peace and security, concerning your conscience. If you blame the backbiters and threaten them, you may perhaps bring it to your great merit: bring them from that custom, or at least you shall make them afraid to backbite in your presence. For good speaking, praise, and prayer are a beginning and nurturing of friendship, love: So evil speaking is a beginning of hatred, discord, and debate..But the busybody should look upon himself, it is an evil thing for any person to be curious and busy about other people's deeds and neglect himself. But the busybody has no less reason to examine himself and search his own life: for in looking so diligently to others' deeds, he must be negligent of his own. And that is a great folly, since all the time a man may have is little enough and too little to search his own life, to count his own sins. And if he is ever occupied with other people's matters, when shall he have less time to tend to his own? Therefore, beware, Christians, of this pestilence, it infects both parties; for doubtless it is the very assault of the devil, that we, through the negligence of our own sins, should be the more in his danger and our sins ever more grievous and more inexcusable..For whoever finds his neighbor's default: shall obtain forgiveness for his own self less easily. For by the same judgment that we judge our neighbor, shall we be judged, as it appears in the gospel where our Savior says, \"Judge not, that you be not judged.\" That is to say, have you not will or consent to judge other persons, and then will you not be judged? For not only the sin of a person will appear at the judgment, but also his malice, as detraction hurts the souls of the hearers. Therefore, avoid and beware of backbiting. For the backbiting of your neighbor is also the backbiting of God, your master and maker. And many backbiters have been so mad that from the backbiting of the neighbor, they have fallen into the blaspheming of God. Therefore, flee this backbiting in any way. If you will flee from sin, and please God.\n\nImprinted at London in Fletstreet at the sign of the George next to St. Dunstan's church by me, William Midleton. Anno Domini MCCCC..XLI.\n\u2767: {fleur-de-lys}: \u2767 {fleur-de-lys}: {fleur-de-lys} \u00b6 CVM PRIVILIGIO AD IMPRIMENDVM SOLVM. \u2767: \u2767 \u271a\ncrucifixion scene\nHee tria ma\nprinter's or publisher's device", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Whereas it is ordained and provided by statute that the prices of the 21st year of the most gracious reign of the king, and continued by various proclamations, more plainly appear. Forasmuch as the said lords and counsellors, in execution of the said act, have by their deliberate advices taxed, limited, assigned, and appointed the prices of Gascony and French wines, to be sold within this his Realm, that is to say, every tonne of the best Gascony wine or French wine to be sold after the price and rate of five pounds sterling the tonne, and every pipe, hogshead, puncheon, tierce, and other vessel of the same wine, to be sold for their quantities, according to the same rate, and not above, and for small and thin wines to be sold under the said rate, as the buyers and sellers thereof can agree, His most royal majesty therefore strictly charges and commands all manner of his subjects and others, putting any manner of Gascony or French wines to sale within this his realm..that they shall sell no manner of Gascon or French wine in any way, by any craft, company, or private agreement, above the said price and rate of five pounds sterling the tonne, and every pipe, hogshead, puncheon, tierce, and other vessel of the same wine to be sold for their quantities according to the same rate, not above, and to sell the said small and thin wines under the said rate, in manner and form above specified, not above, on pain of forfeiting and paying such penalties as are contained and expressed in the same act. Furthermore, his high pleasure and commandment also is, that all mayors, sheriffs, bailiffs, constables, and other officers, to whom it appertains, cause and see that this his proclamation is put in due execution after the tenure of the same, and also according to another act of parliament, established in the parliament above referred to..against such as would refuse to sell their wines at prices taxed, as was foreseen, they would answer to that at their utmost perils.\nGOD SAVE THE KING.\nThomas Berthelet, the king's printer, printed it. WITH PRIVILEGE.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "All persons residing in any religious houses, new or those that will come in the future, shall be able to purchase all manner of hereditaments and things, whatever they may be, upon leaving the King's hands. They may use, take, and enjoy all lawful things given to them after the time of their departure from religion. Furthermore, they shall be able to pursue and be called in all manner of suits for any matter arising after their said departure from religion, in as large and ample manner as if they had never been professed. Provided that no such persons shall, to any intent or construction, be deemed heir to any person. Nor may they demand or receive any hereditaments or things by reason of any former title, right, or cause growing before their departure from religion. Nor may those of them who are Priests or have vowed religion at the age of twenty-one and then consented:.All religious and ecclesiastical houses, along with all their lands and maintenance of hospitality or any particular interest for life, term of years, or years, at the time of making such grants or leases had any continuance and had not expired, or if old rents and farms accustomed by the space of twenty years next before the first day of this parliament, were not therefore reserved, and if any governor or governance within one year (as aforesaid) had made any sales which were still standing, all such grants, leases, and sales shall be utterly void. Item, all feoffments, fines, and recoveries suffered by any such governor or governance within one year (as aforesaid) of any heritages which they held of the king's grant or confirmation or of any of his progenitors or of which houses..The king was founder or patron, or heirs were of the old foundation or possession of such houses without the king's license under his great seal shall be void. Note that grants, sales, and wood sales made by this Act are void and what is excepted (as aforementioned) by the governors or governesses of such houses that are already come to the king's hands, even so it is further enacted. Every point particularly and in degree of all leases and grants for life or years and wood sales which have been made within one year next before the beginning of this parliament, or which hereafter shall be made by any governor or governess of any house yet standing, are void. Item, all feoffments, fines, and recoveries which within one year next before the beginning of this parliament have been or which hereafter shall be made and suffered by the governors or governesses of the houses yet standing without the king's license under his great seal are void. So that the hereditaments be of the king's grant or.confirmation or its progeny, or where the king is founder or patron of the house, or where the same hereditaments were of old foundation or possession.\n\nItem touching the augmenting of grants or leases for years (such as before spoken of), where any interest and term at the time of the making thereof remains in the grantee or lessee, it is provided that the same grantee or lessee shall have twenty-one years of the said new grant or lease in\n\nItem a like provision is ordained for grants or leases made by any late governor or governance within a year next before the dissolution of his house for term of life where such grant or lessee at the same time held the same for life or years, so that old rent be thereupon reserved.\n\nItem all leases and grants for life of any hereditaments customary made by copy of the court to use, are saved, so that old rent be thereupon reserved. \u2192 All leases made by the authority of the court of Augmentations. And all.leases and sales of land made by the said governors or governors within one year before the dissolution, which have been confirmed in the said court. The same degree, put in writing and sealed with the seal of the same court, shall be valid and effective.\n\nItem, the Chancellor of the said court with two more of them shall restore compensation (as they think fit) for all such sums of money as any governor or governor has taken for any sale without fraud or coercion, in case the party that paid the same may not lawfully enjoy his bargain.\n\nItem, all purchases by any persons by indenture, fine, feoffment, recovery, or otherwise of any governorships' heritages since the 4th day of February the 27th year before last, by the king's license pardon, under 21 Henry VIII, cap. xiii.\n\nThe king may from time to time name by his letters patent or other writings under his great seal such number of bishops' fees for bishops,.For the Bishop's visitation, the following are subject to it: from this realm, for assaults and disturbances of inhabitants in Berwickshire, Gloucestershire, and Salop, for punishment of the vice of buggery, for refining of brass, latin, and copper, out of this realm. For the true making of ropes and cables, for winding of wool, for killing of weirs on the last day of the next parliament.\n\nFor the amendment of the river Exe, it is enacted that it shall be lawful at all times after the next Easter feast for the Mayor bailiff and commonality of the city of Exeter to pull down, dredge, break, bake, and cast up all manner of lettices and nuisances in the said river, and in other places necessary, lying between the said city and the high sea. And further to do and make all things necessary whereby all manner of vessels may have secure passage..In the said river, there is free course and right to transport goods and merchandise to and from the said city, without disturbance from any person. Those who dig and moor there must give satisfaction to the landowners for the land they dig and moor, according to the rate of a 20-year purchase, or as the Justices of Assize in Devonshire determine at the time, without any hindrance from such owners through lawsuits or other means. A penalty of \u00a320 will be imposed for any such hindrance, with half going to the king and his courts. In such lawsuits, no wager of law, essoins, protections, or licenses will be admitted or allowed. If there are any ferries on the said lands, they are to receive such compensation as the Justices or their deputies assess. All compensations and satisfactions are to be paid within six weeks after assessment, unless they cannot..Otherwise, agree for which satisfaction or recompense the parties shall have an action of Det by the course of the common law against the said Mayre bailiffs & commonality in any shire of this realm where no wager of law, license or protection is allowed. All manner fishing with nets, hooks or baits in any separate pond, stewe or more, with an intent to steal fish out of the same after the feast of the Nativity of St. John the Baptist the 21st year of the reign of King Henry the 8th, between 6 of the clock in evening and 6 in the morning, against the wills of the owners of such pond, stewe or mote. And also the unlawful breaking up of the head of any separate pond, stewe or mote by day or by night after the said feast, without colour of title so to do, whereby any of the owners will be to every intent felony. Moreover, they that fish therein bail or mainprise until they find such securities.\n\nLook therefore in the title of Felony. 31. H. 8. Felony.\n\nUnlawful:\n\nOtherwise, agree for which satisfaction or recompense the parties shall have an action of Det against the said mayors, bailiffs, and commonality in any shire of this realm where no wager of law, license, or protection is allowed. All manner of fishing with nets, hooks, or baits in any separate pond, stewe, or more, with the intent to steal fish out of the same after the feast of St. John the Baptist's Nativity, the 21st year of King Henry VIII's reign, between 6 p.m. and 6 a.m., against the wills of the pond, stewe, or mote owners. Unlawful breaking up of the head of any separate pond, stewe, or mote by day or night after the said feast without a title to do so, whereby any of the owners would be committing felony. Additionally, those who fish therein must provide bail or mainprise until they find sufficient securities.\n\nLook in the title of Felony. 31. H. 8. Felony..Taking the eggs of any falcon, goshawk, lanet, or any of their birds or the birds of a Laneret from the nest in any of the king's grounds is made a felony, but this statute does not extend for any such taking out of other men's grounds.\n\nItem, whoever finds and takes up any falcon, gerfalcon, jerfalcon, sacred goshawk, lanet, or laneret of the king and having the mark of the king's arms and feathers and does not bring it to the master of the king's hawks, or to some of his grace's falconers, or within the said time delivers knowledge thereof to the said master or to the sheriff where such hawk shall be taken up, or to one of the king's falconers near there residing, then such taking up and not bringing or giving knowledge shall be felony. Except it so happens that the taker loses the same hawk, or if it shall happen that such hawk dies against his will before he may deliver the same..Item any person unlawfully enters any forest, park, or chase of the king, queen, princes, or any of their lawfully begotten children or other enclosed ground of their use between sunrise and sunset, with face hidden or covered with hood or visor or face painted or himself disguised to the intent he would not be recognized, and in the same ground intends to steal any of the deer, or by hunting or other means steals or takes any of the same deer, or drives them out of such ground with intent to steal the same, or if any person in a like manner and time with like intent as aforementioned takes or kills any conies or rabbits with net, or with ferret or pursnet within the free warren of the king or any of the persons above named or in the aforementioned form kills any such conies or rabbits in any of the said parks except it be such person as.Any person shall be farmer of the same conies rabbits or shall be licensed by writing of the king or other persons aforementioned to do so. Or if any person between the going down and the rising of the same into any of the aforementioned grounds intends to steal any deer or in any such time kills or takes any conies or rabbits (as expressed for killing them in the daytime except it be the farmer or licensed as aforementioned), every such offense is ordained and made to be felony. Provided always that no person shall be deemed accessory to such offenders except those who procure the same offense to be done. Nor does this act extend to any offense in any of the king's, queen's, princes, or any of his grace's lawfully begotten children's forests, chases, or warrens in Wales or against Scotland..The forest of Snowdin in Wales, excepted. Anyone offering offenses contrary to this statute must be indicted within one year next after the offense committed or he stands as he did at common law.\nAll manner of inheritments being in the county of Kent where the Lord Crumwell of Wimbledon, Lord Priestley, and various other persons specified in this act are seised, are changed from the same nature, and made descible after the form of the common law.\nThe king's manor of Hampton Court is made an honor. And of the lands lying within the lordships towns and villages of Estmalsey, Westmulls, Walton, Esher, Weybridge, and part of Cobham in the county Surrey is made a new Chase, having all liberties to a chase pertaining. And is called Hampton Court Chase.\nLook therefore in the title of felony 31. h. 8.\nIntroduces and tenants in common, of any estate of inheritance in their own..Right or in the right of their wives of any inheritances shall be compelled thereof to make participation by making a written agreement of partnership at common law in the same manner and form as partners have used. And after such partition made, they and their heirs shall have aid of one another and their heirs shall detain their warrantable paramours and recover proportional shares as is used between coparceners.\n\nNo person except only the king's children shall presume to sit or have a place at any side of the cloth of estate in the parliament chamber, whether the king be present or absent. Also, the vicegerent for the time being in all parliaments shall sit on the right side of the parliament chamber next above the Archbishop of Canterbury and have a voice there as other lords of the parliament. Next to him shall sit the said Archbishop on the same side, next to him the Archbishop of York, next to him the Bishop of London, next to him the Bishop of Durham..next to him the Bishop of Winchester, and the other bishops as they have heretofore accustomed. Item, on the left side of the parliament chamber, the Lord Chancellor, Lord Treasurer, Lord President of the king's Council, and the Lord Privy Seal, being of the degree of barons or above, shall sit above all dukes except such as shall happen to be the king's son, brother, uncle, new uncle, or brother or sister's son. Item, the Great Chamberlain, Constable, Marshall, Lord Admiral, great master or Lord Steward, and the king's Chamberlain shall sit in order as they are here denoted next after the Lord Privy Seal above all other persons. Item, the chief Secretary, being a Baron, shall sit above all Barons not having any of the offices mentioned. And if he be a bishop, then he shall sit above all other bishops not having any of the offices above mentioned. Item, of Dukes not rehearsed, Marquesses, Earls, Viscounts, etc..And barons not holding any of the offices mentioned shall sit according to their ancestries. If the Lord Chancellor, Lord Treasurer, Lord President of the council, Lord Privy Seal or chief Secretary happen to be under the degree of a Baron in the parliament, they are to be placed in order at the uppermost part of the sacks in the midst of the parliament chamber, either on one form or on the uppermost sack. Peers of the realm who are to be called for the trial of treasons and holding any of the said offices are to be placed according to their offices among the other peers called to such trial. This order of placement concerning the Lord Chancellor, Lord Treasurer, and other temporal officers above mentioned is to be kept and observed as well in the Star Chamber and all other assemblies and conferences of council as before is declared in the Parliament.\n\nThe king by the advice of the Metropolitan Lord Chancellor, Lord Treasurer, the President..The king's most honorable council, Lord Preyseal and other officers referred to in the said statute or the majority of them (excluding the Lord Chancellor, Lord Treasurer, the said presiding judge, Lord Preyseal, the great Chamberlain of England, the lord Admiral, the two chief judges or two of them) shall, within one half year next after his offense is committed, be accused. And they shall be brought to trial within eighteen months next after his said offense is committed through confession or lawful witnesses and proofs for breaking or obstinately not observing any article contained in the said proclamation, and lose and pay all such forfeitures or sums of money and suffer such imprisonment as is expressed in such proclamation. This proclamation shall be made in the shire where the offenders are or were dwelling within a year before. Either of the Lord Chancellor and Lord Preyseal, with the assent of six of the aforementioned counselors, shall.The text has some irregularities but is generally readable. I will correct some spelling errors and remove unnecessary symbols.\n\nHave power upon every informant to either of them given, to cause processes under the great or privy seal to be made against offenders. This includes: first, by proclamation under the couriers. And if any such offenders do depart out of the realm obstinately, wilfully or contemptuously, to the intent he will not answer to his offense, such departing to be judged high treason. And if any such offender absents or secretly hides himself within any of the king's dominions by the space of two months next after any proclamation awarded and proclaimed where he may, by any reasonable means, have knowledge, so that by occasion thereof his offense cannot be tried and judged within the said time of eighteen months, such offenders to stand convicted of the offense with forfeiture and suffering such imprisonment as shall appoint. Ite the Justices of the Peace to whom any such proclamation shall be directed, within fourteen days after the receipt thereof may, by their discretions..They divided themselves into various places within their jurisdiction for the proper execution of such proclamations. The counselors appointed to determine every such offense, knowing the king's pleasure, have authority to mitigate the penalties included in any such proclamation.\n\nAnno XXI. h. VIII. cap. V\nThe king and every other person who shall hereafter have any monastery or other religious or ecclesiastical house or place, lands, tenements, or any parsonage, appropriated tithes, pensions, or portions, or other hereditaments late belonging to such house, shall enjoy not only the said parsonage, tithes, pensions, and portions but also the premises according to their letters, discharged of payment of tithes in as ample a manner as the late governors or governors of the same did enjoy.\n\nAnno XXI. h. VIII. cap. XIII.\nAll such of the late religious or ecclesiastical houses dissolved with all the churches and chapels belonging to them which before the said dissolution were.Anno XXxi. chap. xiii.\nThe king has, from the first day of this parliament during the term of three years following, granted authority by writing under his great seal to each shire in Wales, made by authority of the parliament held in the 27th year of his reign, as many lordships, towns, parishes, hamlets, hundreds, commotes, and cantreds as he deems convenient, and also to limit the shire towns within each.\n\nAll Aliens, Denizens or those who shall be made Denizens, shall be bound and obedient to all laws and statutes made, not being repealed. A special provision regarding this shall be expressed in their letters patent. And no Alien using any handicraft shall repair and keep in their service any apprentice or journeyman..A servant being Aleyn and more than one at a time, with various other good provisions in the same statute,\nChapter xvi, Henry VIII, Cap. XXXII.\n\u00b6 See in the Title of Determinations in the thirty-second year of Henry VIII, Cap. xxxi.\n\u00b6 See in the title of Embracery in the thirty-second year of Henry VIII, Cap. ix.\nThe two separate companies of Barbers and Surgeons of London shall be thereafter one company and a body corporate perpetual, called Masters or Governors.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "Despite a proclamation devised by the king's most royal majesty, with the assent and advice of his high council, in accordance with the act of parliament in that case provided, which proclamation bears date the 16th day of February, in the 22nd year of his majesty's reign, it is ordained and declared, among other things, regarding the manner, form, and condition in which any person or persons may transport and convey to the king's majesty's town of Calais, victuals and other things expressed in the said proclamation, necessary for the victualing of the said town and the castles of Guisnes Hamnes in the marches thereof: nevertheless, the king's most royal majesty, intending swifter remedy for the victualing of his said town of Calais and castles, and the marches thereof, than is ordained by his said proclamation, is therefore pleased and contented, and also ordains by this his highness's proclamation, made and devised by his majesty, with the advice and consent of his high council..by authority of the said act, it shall be lawful for all and singular his subjects to transport and convey to his highness's town of Calais, or the marches of the same, all and singular such kinds of victuals and other things, as is specified in the said former proclamation, without any certificate to be made to his highness's council, from his grace's deputy of Calais and other his highness's captains, officers, and ministers of his said town of Calais and marches of the same, and without his majesty's license under his grace's great seal to be obtained for the same: as is limited and ordained by his said former proclamation: Anything in the said foreign proclamation to the contrary notwithstanding. Therefore, such person or persons as shall carry or transport to his highness's said town of Calais or marches of the same, any such victuals or things mentioned in the said former proclamation, before the shipping thereof..Transporters and conveyors of victuals or other things to be shipped shall be bound with one sufficient surety to the customer and comptroller of the port or creek, or their deputies, by an obligation sufficient in law to the king, in a certain sum of money, amounting to twice the value of the victuals or things being transported. These victuals and things shall be truly transported and conveyed to the town of Calais, or its marches, for victualing and relief, and not discharged in any other place outside the king's dominions. The transporters and conveyors of such victuals or things shall, within a convenient time as shall be limited by the discretion of the customer and comptroller, or their deputies, taking such bond, bring a true and just certificate from the king's deputy of Calais, and lieutenants and captains of the castles of Calais and Guisnes..and Hammes, treasurer, marshall, comptroller, porter, captain of Ryse bank, and under marshall of the said town and marches, or any three of them, under their seals and names, or under the seals and names of three of them at the least, that the aforementioned victuals and things were discharged and delivered accordingly.\n\nThe king's most royal majesty declares and signifies by this his highness's present proclamation that if any person or persons shall provide and take upon himself to convey and transport such victuals or things to his said town of Calais, as is aforementioned, but fails to do so honestly and truly, and conveys such victuals and things to other places outside his dominions, or if, by fraud or connivance of any of the said deputy captains and other ministers of his said town and castles, or by any of his subjects or inhabitants in the same, the said victuals or things are transported thither.. and there delyuered for the relyefe therof, shall be conueyde and caried from thense out of the ky\n\u2767 GOD SAVE THE KYNGE.\n\u2767 Tho. Berthelet regius impressor excudebat.\nCum priuilegio ad imprimendum solum.\nANNO M.D.XLI.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"},
{"content": "For as much as hearing, herring, salmon, stockfish, and other kinds of fish have been scarce and expensive this year, and their prices have risen above their old value and estimation; if the king's subjects were forced only to buy and provide themselves with necessary and sufficient stocks of fish, such as they have been accustomed to do during Lent in times past, and were not relieved in some other convenient ways, it would undoubtedly result in their considerable expense and burden..And for as much as his highness considers, this kind and manner of fasting, that is, to abstain from milk, butter, eggs, cheese, and all other white meats, is but a mere positive law of the Church, and used by a custom within this realm, and of none other sort or necessity, but the same may, upon good considerations and grounds, be altered and dispensed with from time to time by the public authority of kings and princes, whenever they shall perceive the same to tend to the hurt and damage of their people..The king, in his great consideration and care for the welfare and comfort of his people, has graciously decided, considering the reasons mentioned above, to repeal and dispense with the law and custom of abstaining from white meats during Lent. By his special grace and motion, he grants and gives to all his subjects within his realm of England, Wales, Calais, Guines, Hammes, and in all other his dominions, the free liberty, faculty, and license to consume all kinds of white meats, including milk, eggs, butter, and cheese, during the Lenten season, without any scruple or grudge of conscience. This grant supersedes any law, constitution, usage, or custom to the contrary..In this grant, the lessor exhorts and requests in the name of God all his faithful subjects who may, will, or shall enjoy this his said grant or faculty, not to be scrupulous or doubtful about it, nor to misuse or turn it into an unholy or carnal liberty. Instead, they should strive, to the best of their abilities, with this liberty of eating white meats, to observe the fast that God especially requires of them: that is, to renounce the world and the devil, with all their pomps and works, and to subdue and repress their carnal desires and the corrupt works of their flesh, according to their vow and profession made at the font. For it is in these points that the true and perfect abstinence and fasting of a Christian man consists.\n\nGod save the King.\n\nThomas Be.", "creation_year": 1541, "creation_year_earliest": 1541, "creation_year_latest": 1541, "source_dataset": "EEBO", "source_dataset_detailed": "EEBO_Phase2"}
]