AS euery thing shoteth to his end & scope , and accordinge to the ende is worthye or vnworthye , praysed or dispraysed , vile , or excellent , base or commendable singular or vulgar , so when the thing obtayneth his perfect end , it is most set by , but when the perfectest of endes is compassed and atcheiued them is it an honour to haue won the goale . Certes the Philosophers haue made an endles disputation aboute endes : the Platonickes one way : the Stoicks an other , the Peripateticks the third way , the Epicures the fourth , and all these contrarie one to an other , ful of diuersitye and disagreement , so that it shoulde bee no maruayle for a blynde man to groape sithence be that seeth cannot fynde the waye , nowe if I shewe a cheife ende easier to bee founde out then al these , vnto the whiche all these shoote and haue theyre recourse and in the which they are contayned , will there not a newe Secte of Philosophers aryse vp euen of themselues and saye with mee that Madnes is beste : Verily this were no hard matter to be proued for euen vpon madnes haue they inuented new wayes , straunge deuises , and forged innouations of endes , euery man to eate out vayne glory from an other . Now sithence the originall of vaine glory is Madnes , and as the Latine Poet rudelye singeth Insania , gloria Vana : Vain glorie is Madnes . Whiche eatyng the hart , sayth Plato , euen as a continuall Worme , and as the Gripe doth he liuer of Titius as our Poetes faine , endeth al in it selfe where it firste had his beginning : so then , Propter quod vnumquodúe tale & illud facit magis tale . Whatsoeuer thing maketh the thing such , the thing wherby it is made , is of necessitie more suche . But by the reason of Madnes , that is to saye , the matter , Philosophers bookes are estemed , & accompted most excellent , therefore of Consequence Madnes it selfe is without comparison . Now let vs see whiche of theym will proue best , the Mad man , that is as I haue proued the notablest Philosopher . And firste to begin with Zeno the Stoicke who sayde , That the chiefest ende of mans life was vertue which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , The chiefeste and perfectest Good , the waye whereunto to aspire passeth all mans reason as he hath framed and inuented it . For this graunted , that all men bee withoute perturbations which will reache this ende , what is yt els to saye , but that all men are worse by his sentence definitiue , then Bedlems .

The kinge commaundeth me to serue in his Warres , if I slay him that came to slay me , or if I reuenge my dead Fryende vppon the body of my yet liuinge enimy , it was but for good wil , and not for anger : Why so I pray you ? Forsoth Zeno sayth so . If I take a malefactour , which hath either despoiled me of my goods , or good name , peraduenture some other of my leeges subiectes , & arrayn them at the barre and sue him to deathe therfore : I did it not for anger , but for good will to the partye : why so I pray you ? Forsoothe Zeno sayth so . If I see my wyfe violated before mine eies & I come to hir succoures , & endamage the Traitour of my bodie , and the Adultecesse a like , I did it for friendshippe , and not for malice : Why so I pray you sir ? Forsooth Zeno sayeth so . Al these thinges ought to moue a wyse man , and yet this man is so Cholerick , that he graspeth nature fast by the bosome , we must not wepe for our fryendes , our parentes , or countrye no more then I muste reioyce ouer them for theire welthe : Yea although it touche my selfe to : the one , for that it is vnseeminge for a wyse man , to conceaue anye griefe , whiche hee callethe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the other , for that neither barrel is better hearing , and that he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye , surplusage of boasting . But heere commeth in Aristotle and saythe , A wyse mannes parte is to measure hys anger : and that he teacheth in his Ethicks , and him taketh vp Tullie , in his Tusculanes , wyth this fryendly taunt : Modum tu adhibes vitio ? what ( faith he ) puttest thou a measure in a faulte ? Nothing againste stomack ( good Maister Cicero ) but if a man shoulde aske you with out al choler I know you are a Stoicke , you cannot bee angry & that made you so stoicklike , in the face of the whole Courte , to crye agaynste Marcus Antonius , for very loue I am sore , Sedens pro tribunali vino inebriatus & cructās frustis esculentis etiam iudex & gremium suum & totum tribunal impleuit : Sitting vpon the Bench , being Chiefe iudge , drunke with wine , & bealching in the faces of the people hee filled with greasie gobbets his owne lappe , and the whole Iudgement Seat together . But to aske you in conclusion , what thincke you all anger , a Vice ? what a little anger ? what the leste ? why , I perceiue there is no meane , for al standeth in extremityes : First Anger is a faulte , and a vice most horrible , then Leuitie muste needes bee a vice , and as horrible as it : for al vertues , stand betwene two extreames , that is to saye , Vices , as Aristotle well defineth , sayinge : Virtus est habitus in mediocritate positus rationi consentaneus : Vertue is an habite , consisting in mediocritie , to Reason agreable . If all anger be naught , then all the contrary is naughte : so by consequence , Vertue is iacke out of office : & Vertue banished , Reason maye go shake his eares , Reason exiled , what foloweth but Madnes ? Therefore all turned to Vice , all is starke staring Madnes . So is youre maister Zenoes great end come to nothinge . Ah sirra , I am glad I haue met with you , taise vous ( saith Zeno ) no more of that geare : I am sure there are as mad as my selfe . Whom think you ? Forsooth Aristotle : yea sir , come foorth & answeare to your complaynte , Zeno sayth , you are as madde as he : let me heare what can you say for your selfe : what pourpose you , the chiefesse ende of mannes lyfe ? Forsooth I think felicitee : Ah do you so sir ? In deede sir , I doe well remember , that in your Schole there are twoo kindes of felicitye , the one consisting in Action , the other in Contemplation , and the first , you define after this sorte , to bee an Action perfecte , in a perfecte life : nowe Aristotle , I praye you , tel me where is a perfecte life to bee founde ? Sir , my workes speake for me . Ah sir , I remember wel in deede I reade thus , There is ( say you ) a simple felicitie , and ther is a felicitie Aggregate : The simple Felicity , consisteth of Vertue , and they are not able to stand in Zenoes Schole , who magnifyeth theym a yarde aboue you : Simple felicitee ( quoth you ) alas poore shoten hearing , this wil not serue the turne : but let vs vewe a litle further , you say , that : Felix semper agit : The happy man is alwaies occupied : tel me Aristotle I praye you , howe , sleapynge or wakynge ? Both : wel bowld Aristotle , hath your head beene occupyed whyleste you weere a sleepe ? why not ? wel aunsweared Aristotle , I beleeue you well for not so litle as the bridle wherewith you weere snaffled like a packe horse , ( you knowe what I meane ) and I thinke youre heade as greatlye occupyed in sleepe , to contriue an Alisander roote , in steede of natures Alisander buddes , whye , good Mayster Aristotle , do not you confesse that dreames come of humoures , in youre bookes , De somno & vigilia ? if then humours woork in sleepe , wha● hath vertue to do , let hir go tel chearye stones , & then God giue you good night , thus is youre Symple felicitee simplye proued . Now let vs come to your Aggregate felicity , but what are the goodes of fortune and body who so of anye of these is destitute leseth name of happy : & what bee the goods of Fortune ? not as vncertayne as her selfe , ebbing and flowing like the Sea , waxinge and waninge like the Mone , florishinge & fading like the flowers , postes of lustes , slaues of tyme , and altogeather vnstable ? as for the Body either disease withereth all calamity chaungeth , or death destroyeth and admitte bothe were presente , the goods of Fortune , and Body , let reason surcease in mynde , whiche cannot bee , but where vertue is , whiche is not to bee founde as I haue proued , & al is turned topsituruye from discretion to madnes , Ah sir , howe do you by this tyme ? let me feele your Pulses , me thincketh the feuer is sore vppon you , oh Gods Lorde I am deceiued , but I perceiue , where the shooe wryngeth you , youe seeke your refuge , on Goddes name as Felicitye Contemplatiue , and therein you are altogether wrapped in the skyes : your mynd is altogeather vpon the Church , Forsooth of men , we muste become Goddes : of Terrestriall , Celestiall : of bodies , mindes : & to conclude , of men , madde men : Wee muste not hincke on the kitchin , because of the parlour ▪ nor of the parloure , because of the chamber : nor of the chaumber , because of the garret : nor of the garret , because of the ayre : wee must liue farre aboue the nature of Crowes . Thus must men diet themselues with contemplation : thus laye yee bolsters vnder mennes elbowes , teaching them , to be secure , and idle , and to growe to the stole with contemplatyon . Is not this of al Madnes the most extreame ? Come hither , come hyther Tullie , let me hear thy iudgement , thou sometymes madest a booke , as concerning an Oratoure , tell mee when thinckeste thou suche a one wil be ? surely when the Alpes and Appenine hilles , stande bare without snowe . Come hither Plato , thou madest as greate a worke as he , of the Common Wealth , when thynkest thou that suche a one wyll euer aryse as thou speakeste of ? Surelye not as long as my woorkes bee extante : doubtles then are yee both starke staringe mad now . Set the ones Common Weale , the others Oratour , the third Felicitie , together in equal balance , & therto of our tyme ( if ye please ) the Courtier of Count Baldesser Castilio , to healpe the scale as likely to be as any of these , and the excellencye of all these thinges , is altogeather Madnes . Nowe to the Platonicke , methink I heere Aristotle accuse him hither , I warrant you a good scholler that can speak so wel of his maister , and yet I thinke in this place not without some good reason . Plato putteh his chiefest ende in a certayne thinge whiche he calleth Idea , whiche is nothinge els , but a conceipt of mynd in Imagination , whereby in the same wee gather some thinge : as for example , in Imagination , I conceiue the nature of a Serpente , and by conceite I frame vnto my selfe an Image : this Image so framed in Imagination , is called Idea . Nowe Plato howe can Idea be Summum bonum , The soueraigne good Aristotle , saieth it cannot bee : the greateste reason is , because it is in euery predicament to bee founde , to vse that reason onlye if it bee in euerye predicament , as it muste needes be graunted , for all Vniuersalles ( as the Logitioners wel say ) are nothinge els , but Conceptus animi , thinges conceiued in mynde , gathered and collected together , by a numbers of singulars , aswel in Accidences as in Substaunces , as by this man , and that man , and so forth , from one to an other : I gather a whole nature , whiche is a man : so likewyse , seinge a man tidinge with his hawke on his fist , I gather a whole vniuersall nature whiche is a liuinge creature : Nowe Plato , if euery vniuersall bee a Soueraigne good , then euery particular is a lesse good , but as the one is false , so is the other peraduenture you will saye , In suo genere : why then , where is the chiefeste ? Goe further , euery forme conceiued , is Idea , many of these be conceyued in sleepe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by mean of phantasie whiche is euer occupyed , nowe if these Ideas beare the soueraintee , surelye it is a phantasticall soueraintee so as yet finde you not that whiche you sought for . The Philosophers say , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soundeth Idea and that all formes , so resembled , be called by that name , and hereunto liken they the Soule , and doubte not to call Celestiall natures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the Latine Philosophers interpret Actus puri , pure Actions , segregate from all concretion mortal . Now certaynelye the Soule is not that , whiche Plato meaneth for it hath neede of it , Celestyal Spyrites are not it , for the Soule is of equall nature with theym : Then is it some greater matter that we looke , for perchaunce Plato mente that , whiche Aristotle coulde not perceaue , for hee hath alwayes recourse Ad Opificem Formarum : To the shaper of formes , and to the principall forme it selfe , the participation of which , wee cannot enioy , so longe as in this lyfe wee remayne : so then death is the ende of this lyfe , and the fruityon of that forme , the beginninge of an other Moreouer , Vertues excluded , as yee se , how shal the participation of that forme be obtained and Plato himself confesseth , that the same is , Bonum inaccessibile , a Soueraygne good , which cannot be attayned : what then is this life but mere Madnes ? and whye maye I not conclude with Solon , Ante obitum faelix nemo , Happy graue , happye man . The laste Gentleman , me thinketh is faste a sleepe in deede , I weare verye loth to disquiet him , for the man hathe a Burdeaux hammer working in his heade , how say you Epicure , are ye awake ? Ah wel sayde , wee may then talke wyth you by leasure , what is the chiefeste good epicure ? pleasure . How many braunches be there of it ? Foure : which be they ? rehearse the Articles of your belefe .

Fyrste I beleeue a cuppe of Wyne is wonderfull good , then I beleeue that Custarde , Tarte and Marche●●ne , that minsed Pyes of the best sorte , that Venerie and Venison , that Quaile , Fesaunte , Patriche & Plouer with other suche daintie wilde fowle , that Orenges in Sirupe , & Sirupes of all sortes , that Comfittes , Biskets , and Carawayes , that Ielies of all coloure , that Succettes , Marmalades , and greene ginger , & brieflye what soeuer delighteth mouth & throte , especially is to be regarded : mary sir here is an Article with al my hert , and of a substancial lengthe , proceede : Thyrdly , I beleeue that fine apparell , vppon the whiche moste coste may be bestowed , euen to the higheste brauery to glitter in Silkes , and Veluets and to smell sweete of the Donge of a muskecat , to haue the ca●pe full of Agglets and the bush of Fethers in the toppe braue and Bullaine lyke the Chayne of Golde fiue tymes double aboute the necke , and thereat a pendant ●ablet , and euerye finger besette with three or foure rynges , beside the great sygnet vppon the thombe , and a paire of Gorgious and perfumed gloues therupon , lastly a great trowpe and trayne of men , and my Horse trymly trapped , wyth Veluet imbrodred , set wyth golden Studdes , and whatsoeuer appertayneth or maketh to pompous state and princely port that singularly is to be holden precious . Now doubtles you beleue well , go further : Fourthlye , I beleeue that to haue my house richelye dyght and hanged according to my state and condition , and in all partes furnished after the beste manner , my chaumbers I saye , Parloures and other suche romes hanged wyth Clothe of Tyssue , Arrace , and Goolde , my Cupbordes heades set oute and adorned after the richest , costlieste , and most Gloryous maner , wyth one cuppe cocke height vpon an other , beside the greate basen and ewer both of Siluer and Golde , filled at conuenient tymes with sweete and pleasaunt waters wherewith my dilicate handes maye be washed , my heade recreated and my nose refreshe , prouided alwayes that there bee of all sortes to contente and please the eies of the beholder , I perceaue ye knowe howe to spende monye , if you knewe aswell howe to come by it , proceede : Fyftlie , I beleue that to haue my chamber well perfumed , my bedde softly made , my Cortaynes finely drawen , & my pretye Pigsnie gingerly in myne armes , or els my wantone Ganimede is a thing euen alone for my tooth : now doubtles you shewe bushe natural Epicure , yet notwithstanding bold one as you haue begonne . Lastly , I beleeue to sleepe euen til noone , & then to aryse to dinner , and then to borow an vndermeale of sleepe agayne and then to walke a little be fore supper , to get a stomacke , and at euerye meale to haue my trull tricksie , and merye minion by my whyte side , and to make the square boones , or Gromeporters daunce betweene twoo candelstickes , paraduenture a whole night together : this with the residue of the Articles aboue mentioned , I take to be the chiefeste , perfectest , and most absolute ende of mans lyfe . Now surely properly and deftly done Epicure , haue you al sayde ? You told me there weere foure branches of pleasure , which bee they ? Eatinge , Drinkinge Slepynge , and Mutinge : how are you able to aspyre to al this ? this doctrine is so swete , and so many resort to heare it , that it neuer , shameth his maister : Of this Secte hath ben a great number , aswel Greekes as Romans . Truth we wil remember , first Sardanapalus is to well knowen , whose deathe I am sure , the preaty pewlinge dames so muche bewailed , that the teares fell downe from theire eyes , as huge as milstones : to let the residue passe and to come to Alexander , the greate , whoe knoweth not that as vppon a Madnes he woulde nedes subdue the whole worlde , euen so , geuen to pleasure , hee became of a Souldiar a sawyer , of a captayn , Captiue , and of a noble Conqueroure , a notable Haukeroure : the first original of this beganne in the warres pretended betweene him and the Amazones , whom when the Queene hadde seene , and he wel fixed hys Eies on her , with wanton regardes and countenaunces euery sparkle kyndled a brande , and euery brande raysed a flame , and so the flame seeking his issue tooke truce for affections sake , & raged vpon the bodies of them both , thus was the battayle of manhode turned to the batterye of Cupide , whereof the ende was this that the fortes of both their honoures rased , and pleasure takinge such deepe roote in the haughtye hart of the Prynce after many worthyes slayne by him in dronkenes , and Royaultee transported to Tirannye , Poyson became the ende of pleasure . As for Heliogabalus , his Tower garnished with glisteringe stones , polished and set with gold , to flinge himselfe downe , if neede we are : his Halters set with Pearle , and curiouslye wroughte , to hange hymselfe if neede weere : his sworde so ryche and costly gilte , engraued and set with Margaritee , to slay hymselfe if neede were , saued him not from the violent swoorde of his enimies . To speake nothinge of Nero , whose end was most miserable and tyrannie moste insatiable , and pleasure in ost abhominable . The like of Periander we reade , and he a wise Philosopher , but a wylde and sauage Tyraunte , whom pleasure in the ende broughte to ende and distruction . If emperoures , if the Conquerours of all the worlde , if many more beside Tyrauntes , if Philosophers , if high , if lowe , if one , if other , serche out pleasure so diligently , followe it so inordinatlye , wallowe in it so shamefullye , ende with it so desperately , what shal I thinke , but that sithence all our life , is set on pleasure and plesure altogether Madnes , that all our life is Madnes . Now exceptynge the vile and beastly pleasures , whiche are the causes , of these shamefull endes , no man wil saye , but that all pleasures may be allowed , for al pleasures , moderatly taken , are profitable , are honest , are necessary , profitable for that they prolong life , honest for that they be decently vsed , necessarye , for without some pleasure , our life is nothinge .

And for this cause , nature inuented theym , but pleasure , as pleasure is of necessitye Madnes , yet honest , profitable , and necessarye , as before is proued , Ergo. Madnes is both honest , profitable , and necessary . But what if I make for Epicure , and proue , that all pleasures are good , and excellente , then I trust , I shall enforce the like consequence of Madnes , my chiefe reason shall bee a subiecto , for euery accidente , hath his excellencie of his subiect : now , if pleasure be in the most excellente subiecte : and the same Madnes : then Madnes for the excellencie of the subiect , must nedes be most excellent : in the most excellent subiecte it is , as it maye bee with a weat finger shewed : for what subiecte canne be more excellent in Heauen , Earthe , Purgatorye and Hell , nexte to God , or the Deuil , then the most Holy , Reuerende , and Renowmed Father , the Vicar of Chryste , the Successoure of Peter , the Lieutenaunte of Saynct Pawle , & our Ladies chiefe Chauncelloure and Chamberlayne , who hath all knowledge in the deapthe of his breaste , all misteries within the ambrie , & grosse prease of his vnderstandinge , who can do asmuche as Chryst can , by the vertue of Saynct Peter , and more then Chryst by the auctoritye receaued from him , wherein he hath bound himselfe to his Holines , in somuche that hee is able to dispence with the Newe and olde Testamente , and to call thinges whiche are not , euen as though they weere , & of nothing to make somethinge , and to create his crea , toure , wherby he geueth the same auctoritee to Pryestes , and ghostly Fathers , likewise to iudge all men withoute controlmente , or checke , or iudgement of any other man , although he drew infinite heapes of soules to Hell after hym , likewyse in his mouthe is euery woorde established , & the leaste woorde thereof standeth to as greate effecte as the Bible , thus maie Nouatus reioyce , for his Heresies become Scripture , and aboue it , which was that for those that once fell , ther remayned afterward no repentaunce : thus maye Iohn the .xxii. triumph , who denied the immortallitee or euerlastingnes of the soule , affirminge that there was neyther Heauen nor Hel after deathe , and nowe his opinion is aboue Scripture , and Leo decimus hath no cause to complayne , who sayde , hee would haue Wylde foule in despyte of Gods teeth , and maugre the Bible , this is aboue Scripture . O holy gouernoures of Peters ship O blessed Porters that carye the keies both of Heauen and Hell , of the one to shutte other men from thence , and of the other for suretie of repairaūce , but he is Lorde of all . Nec Deus es , nec homo sed neuter & inter vtrum que Te deus elegit socium socialiter egit Tecum , namque tenet Caelum dedit & tibi terras . Ne God , ne man but midle playne thou art , God hath thee choose his fellow meate to be , And with thee played a right good fellowes parte . Reseruing Heauen himselfe , and Earth for thee . And yet his grosers and glosers worthines sticke not to cal his Holines Regem Regum & Dominum dominantium , King of Kinges and Lorde of Lordes , of whose curse all the whoole worlde standeth in awe , and trembleth as greatelye as dothe the Catte by the Kytchin fire or els in the milke panne ouer heade and eares . But to recken vp all his grosse opynions , especially of Transubstantiation , wyl not euery man confesse the same to bee a solemne Madnes ? marke how soberlye it is proued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is asmuch to saye , as-giue vs this daye our daylye breade , whiche they interprete geue vs this daye oure supertransubstantiated breade , fie , fie , Super sub , and trans , this is able to bringe a man into a traunce , they muste haue the Calfe wyth the whyte face , they muste haue they know not what , and yet is theire Transubstanciation as good as before , if a man aske them what the Accidentes be , they saye visible , if ye aske whereof , they saye of Breade , likewyse of the tangible Accidentes , and the gustable beynge demaunded , they answeare asmuche . Yet must wee beleue vnder payne of damnation , that euery lowsie dolte & bussardlye Sacrificer , may fetch downe Christ from Heauen into the Pixe at a sodayne , yet say they not to Crucifie him , although that they graunt him to be passible , otherwyse he is not fleshe , bloude , and bone , borne of the virgin Mary , I will make but this reason , he sayde when he was liuing in humain flesh in this worlde , hoc est corpus meum : This is my body , whiche verilye was then liuinge when it was spoken , otherwise surely would he haue sayde Hoc est cadauer meum : This is my carcase Now howe the Breade may bee the incorruptible body considering the nature thereof , is obiect to our senses , I see not , I am sure the deade bodye they eate not , then be like they eate the liuinge as it was before it was crucified , that were moste absurde to graunte . For the woordes of Iohn are , Ci bus , quem ego dabo , ca●o mea est : The meat which I will giue , is my fleshe . And this Sinaxis was instituted before his death , to be retayned and vsed after his deathe , admitte the Pryeste shoulde loose one Hoste emonge a number as we read that once he did , going to visite a sicke man , there is no other waye to finde the same agayne , but by vewing all the beastes that kneele aboute it , to marke whether there be euer a black Cowe emong the company that kneleth on one knee , and then hee shall know it is not for gracing , but for worshippe , or els if wee cannot finde hym in deede , to do as I hard a mery Prieste did ones comming to an olde woman & hauing lost his Host , he beganne to Coyne an other of his gloue , and approchynge neare to the beddes syde , willed the good olde mother to gape and receaue her maker , she greedlye opened her mouth , and he thrust in his whyte letheren God , whiche beinge somewhat touth & shee toothelesse made a fowle agreement , at length hauing longe chawed it , and vnable to disgest , shee beganne to crye , is it he , Mayster Parson ? it is hee ? I ipse he qui the which , mother quoth hee , thus the poore woman endeuouringe to swallowe it was for her greate deuotion deuoutlye chooked , if the Priest had benne as gratiously hanged al men wooulde haue sayde , there had bene but one Knaue out of the waye , and peraduenture repentaunce might haue ouertaken hym at the Ghostly Gallowes , whiche neuer did in quiet bedde , for as the fame goeth hee died desperately , but to make conclusion we say not that Chryste was euer suche a foole , to thinke to eate himselfe , or that his Mother was euer so vnkynde to eate her sonne or his Disciples their mayster , & that rawe fleashe without breade too , at the leaste for feare of surfeyte , for I think they knew not how to make Aqua vitae in those dayes : We then confesse wyth Augustine and say : vnicum habemus Domini corpus semel reuera in Cruce oblatum semper autem ipsius Fidei dentibus attritum : Wee haue one Body of the Lorde offered in dede ones vppon the Crosse , but alwayes broken by the teeth of fayth . Wee confesse with Ambrose , Caro Domini in Caelis caro est , in terris Fides est : The fleshe of the Lorde in Heauen is fleshe , in Earth fayth . And wyth Tertullian , Corpus Christi manducare nihil aliud est quam in Christum credere : To eat the Body of Christ is nothing els but to beleue in Christ . Thus speakynge one thing and meaning an other like Madmen wee dispraise , yet prayse we right Madmen , whose holy opinions and clerkely conclusions enforce vs to think still that Madnes excelleth . Yee haue harde before litle trifles , now beholde and vewe at large the greate and notable stage & tryumphe of Madnes , nowe behold her in all her pompe , ruffe , and iolitye , ridinge into the Capitol thorow the Romane gates and Cittie moste victoriously , with a thousande Captiues and Pezauntes at her Chariot , shee I saye who before triumphed in Carthage ouer the puissaunce and power of Romans , vnder the most worthye and valiaunt Hanniball , nowe dothe the lyke ouer whole Affricke , Iudea , Assiria , Egipte , Greece , Germanie , Spain Fraunce , Britaine , and a number more vnder the moste renowmed and couragious Fabius Cunctator , Scipio Affricanus , Lucius Scaeuola , Lucius Torquatus , Iulius Caeser , & pompei the great : and before their tyme Caius Marius , whose soundinge fame throwe deadlye dynte of sworde , hath wonne suche glorye immortall and atchiued suche prayse , that neyther the enuious rage of greedye deathe , neither the churlishe chappes of deuouringe tyme , neyther the hurlinge payse of vnconstante Fortunes whele shal euer bee able to empayre , or remoue the same from the seege of memorye , & how came they to such high aduauncement ? not by the prerogatiue of Nobilitye , nor by the statelye stemme of Parentage nor by the sundry blastes of the lyghte and vulgar sort , but by feates and deedes in Armes by Martial prowesse , and hardy attemptes , the parent whereof is Warre , Battaile , and Fight , wherein , what mayst thou elles perceiue but very Madnes , the crashing Canon wyth rumblinge , ratlinge and roaryng thunderclappes , the Captaynes swellinge , freating and fominge at mouth , and settinge vp theire bristles , the headdes and quarters of menne flyinge in the ayre , the hydeous gronynges and Cryes of the wounded , here a whole rancke cutte of with a chayne , there a whole number murdered by the sworde , heere the grayslye bodies of the slayn , there the merciles stroke of the murderour , here the rage of the swoorde , Cuius imbuti semel vecors libido est , saith Seneca , Who ones embrued with bloud still thirsteth after more , there the streames of bloude , most pitifull to beholde and shedde withoutt all mercie in moste aboundaunce and sl●●ghter on euerye side : where is that noble Hector , which at one tyme slew so manye thousande Grecians , burninge and spoylinge their shippes most rufully and doing so valiauntly that both sea and land , and al Greece quaked to heare hys name ? where is Achilles , the stout and valiaunt , of whom the Riuer Xanthus , , will tell maruailous thinges namely that he filled the same wyth deade bodies , in somuche that the streame was vnable to beare them ? these thinges are not without cause lefte to memorye , and committed to the Regyster of eternall fame , which Fame they obtayned not but by Martyall feattes , wherein consisteth the prayse and proofe of fortitude , wherein wee well perceaue nothinge but playne Maddenes , whiche notwithstandinge bringeth with yt most notable endes , for therefore wee take warre in hand to liue in peace , and in warre wee shewe manhode to wynne Renowme : propose therefore whiche of these two endes ye wyll , it shall not bee amisse , for what can bee moore d●sired then peace in common wealth , and what is more to bee embraced then renowme ? than make I this reason , what soeuer is good , and to be embraced , the same is so to bee embraced , for the ende , but the endes of Warre wherein fortitude exerciseth herselfe , are most excellente as before is proued , and warre it selfe nothing els but Madnes , as before is shewed , therefore Madnes is most soueraygne and excellent . The like reason maye be made Ab efficienti causa , for who seeth not that Warres are taken in hand for twoo causes , eyther to defende the Common weale or to reuenge oure iniuries , that therefore whereby these thynges are wrought is moste excellente , by warre they are wrought , Ergo , it is most excellent , but warre before is proued Madnes , therefore Madnes is most excellente . Doo not all the fower vertues concurre togeather , lincked as it weere in one Chayne , whersoeuer therfore thou findest Fortitude , thinke also that there concurreth wyth it Iustice , Temperaunce , and Prudence , nowe if warre leade all these vertues as it weere by a stringe , as certaynly it dothe , for euery man wyll confesse that it is but Iustice to reuenge Iniuries , fortitude then executeth reuenge , wisdome subministreth policie to reuenge , temperaunce appoynteth measure how farre to reuenge , then followethe consequentlye that Madnes must nedes bee good , who hath for his ayde so manye vertues , wherewith it is garded ? but here some curyous head wil obiecte , and saye , Syr can a man be madde and modest , I answeare yea , aswell as warrelyke and valiaunte for where one vertue taketh place there the residewe ensue , thus may you perceaue that nothing letteth Madnes more to bee modestie , then valiauncie in battaile to be fortitude , but euery vertue is in his owne nature singularly good , ioygned to an other more good , concurring altogether most good , & so make the thing to be wherein they be in madnes they bee as I haue proued , therefore Madnes is most good . All thinges in nature are grounded vppon these twoo , Loue , and Hate , and of ( loue to let Hate passe ) there be manye kyndes , the Loue of God , of our Parentes , of our fryendes , of our Countrye , of our Wiues and Chyldren , and of our selues , and all these loues nature inferreth , whereby wee be combined and lincked one to an other in full and perfecte league and amitye , nowe is there one loue which beareth the stroke , the Loue of procreation naturallye incidente to euerye one of vs , guyded as the Poetes faygne , by the pearcing shote and amorous arrowes of that litle wanton boye Cupido , whose Golden arrowe worketh Loue , and leaded darte engendreth hatred , and alas what is Loue , but a swete hate of our selues and a pleasaunt Madnes , as Angelus Politianus notably recordeth in that boke , which is intituled Stanze di Messer Angelo Politiano where he bringeth in Iuliane Medices speakinge to young Louers , parte of whose woordes in that place be these .

And Fraunciscus Petrarcha , bereft , I suppose of his wittes for the Loue of his Ladye Laura in his Songes and Sonettes singeth thus : Veggio senz'occhi , e non ho linqua egrido E bramo di perir , e geggio aita E ho in odio me stesso , & amo altrui Pascomi di dolor , piangendo , rido Egualmente mi spiace morte & vita In questo stato son Donna per vui . With eyes I nothing se , my tongue is lost : Yet do I crye and languishe to my coste . Desirous life to ende , yet healpe require , Selfe hate me burnes while loue stirres vp the fire . With dole I feede my selfe , in teares I laughe At life and death a like I fling the staffe . In this estate I rest Madame for you . How saye you by this geare , is Loue nowe madnes or not and yet as Counte Baldessar Castilio sayth , in his booke of the Courtier , if an hoste of Louers were in the fielde , and should hire euerye man but the cohortation of a weake woman to battayle there would be in suche bickeringe and such murder , and smiting downe to please their Ladies , that after great hewinge & flashinge , they wolde lay their carckasses and manly corpses before their eyes in the open fielde , or elles obtayne suche a precious and tryumphaunt victorye , that both sea and lande shoulde wholye be astonied , to heare the greate renowme & glorie thereof , Although Mantuan we knowe beinge a lustie Freer , and restrayned from his manelye appetites , and from the amorous girles , which peraduenture be more desired then deserued , cryeth out vpon Loue in this wyse : Ludit amor sensus , oculos perstringit & aufert Libertatem animi & mira nos fascinat arte . Credo aliquis daemon subiens praecordia , flammam Concitat & raptam tollit de cardine mentem Nec Deus vt perhibent amor est sed amaeror & error . Loue all the senses dothe beguile and bleareth al our eies . It cuttes of freedome of the mynde and makes vs gape for flies . I thinke some furious fend of Hell the hart doth this enflame , And bringeth quite the same a downe from loftie reasons frame : Ne is this Loue a God in deede but lies and bitter bane . Be it what it will be , it is certaynely a burninge fyre consuminge the sinewes , and percinge thorowe the boanes , and eatynge oute the peaseable quietnes of the mynde , euen as a mothe a garmente , as a Grashopper a greane Hearbe , as a rust and cankar al kinde of Mettal , in fire we see nothing but madnes , for it burneth and wasteth all thinges moste vehemently , in Loue of euery sort we perceaue nothinge but fire and zeale , for it freateth the harte , and burneth it vp moste fearcely , eyther because of the thing that it loueth , already , obtayned , or for the thing that it loueth to obtayne yt , whiche is the cause that Poetes in comedies , and Tragedies , haue set forth Ad viuum , the sundry loues of sundrye parsonnes , as of Ariadne , and Theseus , Medea and Iason , Deianira & Hercules , Clytemnestra and Hyppolitus , Paris and Helena , and that whiche Ouide singeth most for a wonder , the loue of Narcissus & Eccho : Pygmalion , & his Image : these are all set foorth to shewe the nature of loue moste igniferous and fyery , whiche neuer is stanched but by deathe or desire whereupon this little reason may serue for proufe , all fire is madnes in his operation , euery Loue is a fire , therefore euery Loue is madnes .