TWELVE
RVLES
,
AND
WEAPONS
CONCERNING
THE
SPIRITVALL
BATTEL
.
Together
with
a
briefe
exposition
vpon
the
sixteene
Psalme
:
With
two
most
worthie
Epistles
,
written
in
Latin
by
that
most
worthy
and
noble
Gentleman
Iohn
Picus
Earle
of
Mirandula
.
And
translated
into
English
for
the
benefite
of
all
good
Christian
Souldiers
in
the
Spirituall
battaile
.
Imprinted
at
London
by
Iohn
Windet
for
Iohn
Daldern
,
and
are
to
be
sold
in
Canon
lane
at
the
signe
of
the
white
horse
.
1589.
TO
THE
RIGHT
WORSHIPFVL
,
MY
VERY
GOOD
VNCLE
,
SIR
NICHOLAS
BAGNOLL
KNIGHT
,
KNIGHT
MARshall
of
Ireland
,
one
of
her
Maiesties
councell
of
Estate
in
that
Realme
.
THat
our
life
is
a
fight
and
battell
vpon
the
earth
,
(
my
very
good
vncle
)
both
the
holy
Scriptures
,
&
our
daily
experience
doe
teach
vs
,
but
how
litle
wee
regarde
the
warre
whereunto
we
are
waged
,
the
sacred
&
honorable
vow
and
profession
of
Souldiers
that
we
haue
taken
,
the
noblenes
&
excellencie
of
the
Generall
that
commaundeth
vs
,
the
iustnes
and
importance
of
the
quarrell
entred
into
by
vs
,
the
inexplicable
reward
and
triumph
(
if
we
conquere
)
proposed
vnto
vs
,
the
might
,
malice
,
and
pollicie
of
the
forces
bent
against
vs
,
the
endlesse
dishonor
and
ruine
that
we
run
into
if
they
doe
vanquish
vs
,
the
ambushes
that
to
that
ende
they
lay
for
vs
,
the
stratagems
that
they
vse
towards
vs
,
the
hote
and
violent
charges
that
they
geue
vs
,
the
volue
of
mischiefes
that
they
discharge
at
vs
,
the
defection
that
they
practise
in
vs
,
the
battery
that
they
plant
against
vs
,
the
breach
that
they
make
in
the
innermost
houlde
of
vs
,
and
the
fierce
and
furious
assaults
wherewith
they
assaile
vs
,
their
ample
and
often
conquestes
,
&
our
most
miserable
captiuities
do
too
too
much
testifie
.
From
the
which
,
though
dayly
raunsomed
by
the
bountie
of
our
Generall
,
to
allure
vs
to
more
value
and
vigilancie
:
wee
vngratefull
,
and
vngratious
,
to
our
perpetuall
shame
(
if
we
amend
not
)
become
more
dastardlie
and
secure
.
Whereof
foure
causes
proceeding
from
one
Fountaine
(
the
wante
of
Gods
grace
)
may
me
thinkes
be
aptly
produced
.
The
first
,
ignorance
of
the
warre
,
and
enemies
that
doe
encounter
vs
.
The
second
,
defect
of
fortitude
&
resolution
in
the
function
vndertaken
by
vs
.
Thirdly
,
the
lack
of
armour
and
weapon
,
and
other
necessaries
that
should
furnish
vs
.
Fourthly
,
the
want
of
martiall
skill
and
discipline
,
that
in
any
part
and
action
of
our
seruice
should
direct
vs
.
For
the
first
,
we
ought
to
consider
that
there
are
three
mightie
campes
enuironing
of
vs
:
the
flesh
,
the
world
,
and
the
infernall
forces
,
for
we
fight
not
onely
against
flesh
and
bloud
,
but
also
against
principalities
,
against
powers
against
the
worldly
gouerners
,
the
princes
of
the
darkenes
of
this
world
,
and
against
spirituall
wickednesses
which
are
in
the
high
places
.
These
,
vnder
Sathan
their
soueraigne
,
whose
kingdome
is
calamitie
,
whose
scepter
is
sinne
,
whose
lawes
are
lies
,
whose
triumphe
is
torments
,
whose
wages
to
his
souldiers
is
eternall
woe
,
and
curtesie
to
his
captiues
is
endlesse
death
and
destruction
:
doe
warre
with
vs
in
foure
seuerall
places
.
First
generally
,
against
our
head
and
hole
armie
:
then
particularly
,
against
the
legion
and
Phalange
wherein
wee
are
inrolled
:
next
peculiarly
,
against
the
station
which
we
are
appointed
vnto
:
lastly
,
they
rayse
ciuill
warres
in
our selues
.
Our
Sauiour
and
soueraigne
Christ
Jesus
(
whose
kingdome
is
euerlasting
blisse
,
whose
scepter
is
righteousnesse
,
whose
law
is
trueth
,
whose
triumphe
is
glorie
,
whose
wages
is
celestiall
ioy
,
and
whose
mercie
to
his
elect
is
eternall
life
and
saluation
)
hath
himselfe
in
person
encountred
with
these
our
enemies
,
and
breaking
their
force
&
strength
to
the
r
confusion
and
ouerthrowe
,
hath
after
his
most
royall
and
blessed
victory
,
ascended
into
the
Capitoll
,
and
triumphant
part
of
his
kingdome
,
the
heauenly
and
celestiall
Hierusalem
:
leauing
vs
such
directions
,
as
if
we
follow
,
we
shall
also
become
through
him
,
victorious
,
and
so
accompanie
him
euerlastingly
in
his
triumph
.
Jn
the
meane
time
(
as
it
is
laide
downe
by
the
Cronicler
of
this
conquest
,
S.
Iohn
Reuel
.
Cap.
12.
)
The
dragon
in
his
rage
and
furie
,
preuayling
neither
against
the
head
,
nor
against
the
whole
bodie
of
this
armie
,
the
better
part
whereof
(
now
in
triumph
with
their
Generall
)
is
out
of
gunshot
,
pursueth
his
malice
against
the
remnant
of
the
host
which
keepe
the
commaundements
of
God
,
and
haue
the
testimonie
of
Iesus
Christ
.
These
he
assayleth
first
in
a
generalitie
,
euen
the
whole
Militant
Church
,
for
whose
good
estate
wee
ought
to
labour
and
striue
in
praiers
and
supplications
vnto
God
,
&
both
defend
and
enlarge
the
boundes
thereof
to
our
vttermost
power
.
Next
,
with
force
and
fraude
,
by
himselfe
,
and
his
instruments
,
his
vicar
generall
,
Antichrist
,
and
his
deluded
kings
and
potentates
:
he
attempteth
the
ouerthrow
of
euery
principall
part
and
phalange
of
her
most
excellent
maiestie
,
and
her
dominions
,
her
highnes
being
in
the
same
the
Lords
lieutenant
,
in
whose
most
blessed
gouernment
and
legions
most
conspicuous
we
are
enrolled
:
wherein
we
ought
with
all
care
,
fortitude
,
and
industry
,
to
resist
both
his
practises
secrete
,
and
his
open
hostilitie
.
Thirdly
,
in
the
station
appointed
vs
,
and
function
that
we
are
called
vnto
,
he
stirreth
troubles
to
afflict
vs
,
enuy
and
malice
to
spight
vs
,
detraction
and
slaunders
to
annoy
vs
,
perils
to
enuiron
vs
,
the
flesh
to
puffe
,
and
yet
to
pine
vs
,
the
world
to
allure
,
and
yet
to
abhorre
vs
:
troubles
we
must
ouercome
with
patience
,
enuy
and
malice
with
vertue
,
perils
with
magnanimitie
,
the
flesh
with
the
spirite
,
the
thornes
and
nettles
of
this
world
with
the
lillies
and
roses
of
the
future
,
&
the
hatred
of
men
with
the
loue
of
God
.
Lastly
,
he
worketh
a
rebellion
in
our selues
,
stirring
vp
the
vices
and
corruptions
of
the
first
Adam
,
of
whom
we
are
borne
in
the
flesh
,
whose
workes
are
adulterie
,
fornication
,
vncleannes
,
wantonnes
,
couetousnes
,
idolatrie
,
witchcraft
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
seditions
,
heresies
,
enuy
,
murders
,
drunkennes
,
gluttony
,
and
such
like
:
against
the
vertues
and
perfections
of
the
second
Adam
,
of
whom
wee
are
regenerated
in
the
spirite
:
whose
fruite
is
loue
,
ioy
,
peace
,
long
suffering
,
gentlenes
,
goodnes
,
faith
,
meekenes
,
and
temperancie
.
He
besiegeth
vs
from
without
with
an
army
of
temptations
,
vnder
the
banner
of
worldly
vanitie
:
and
assaultetb
vs
within
with
our
owne
sclanes
,
vnder
the
ensigne
of
fleshly
frailty
.
Against
these
villaines
let
vs
redouble
our
vigor
with
indignation
,
and
slaying
them
with
the
sword
of
the
spirite
,
let
vs
sally
out
and
discomfite
vnder
the
standard
of
our
Soueraigne
,
both
the
worlde
and
the
deuill
,
and
all
their
complices
:
let
vs
herein
shew
our selues
resolute
,
vertuous
,
and
valyant
,
and
say
with
the
Spaniard
,
No
virtud
sino
vencar
,
no
verdadera
gloria
sino
victoria
.
There
is
no
vertue
but
in
vanquishing
,
there
is
no
true
glory
but
in
victorie
.
Let
vs
labor
to
be
endued
with
perfect
fortitude
,
let
vs
consider
that
it
beseemes
not
a
noble
and
generous
minde
to
ground
his
value
either
vpon
hope
of
gaine
,
for
that
is
marchant-like
and
mercenarie
:
or
vpon
feare
of
punishment
,
for
that
is
abiect
and
compulsarie
:
or
vpon
perswasion
of
aduantage
for
that
is
fox
like
and
subtill
:
or
vpon
rankor
and
rage
,
for
that
is
diuelish
and
passionate
:
or
vpon
foole
hardines
and
temeritie
,
for
that
is
inconsiderate
and
sencelesse
:
but
vpon
discharge
of
duetie
,
loue
of
vertue
,
iustice
of
the
quarrel
,
dignitie
of
the
generall
,
and
honor
of
the
conquest
.
Let
vs
propose
euen
before
our
eyes
the
exquisite
skill
,
the
singular
vertue
,
the
ineffable
authoritie
,
and
the
felicitie
inexplicable
of
our
king
and
soueraigne
Christ
Iesus
.
Let
vs
study
to
learne
the
first
,
to
imitate
the
second
,
to
depend
vpon
the
third
,
so
shall
we
participate
of
the
fourth
.
Let
vs
take
vnto
vs
the
whole
armour
of
God
,
let
our
loynes
be
girded
about
with
verity
,
let
vs
put
on
the
brest
plate
of
righteousnes
,
let
our
feete
be
shod
with
the
preparation
of
the
gospel
of
peace
:
aboue
all
let
vs
take
the
shielde
of
faith
(
which
is
Christ
Iesus
by
faith
apprehended
)
wherewith
wee
may
quench
all
the
fierie
dartes
of
the
wicked
.
Let
vs
take
the
helmet
of
saluation
,
and
the
sworde
of
the
spirite
,
which
is
the
word
of
God
.
Let
vs
pray
alwayes
with
all
maner
prayers
and
supplication
in
the
spirite
,
and
watch
thereunto
with
all
perseuerance
.
Scipio
Affricanus
,
as
we
reade
in
Liuie
,
for
the
better
trayning
of
his
Souldiers
,
prescribed
them
the
first
day
to
runne
certayne
myles
armed
,
the
second
before
their
Tent
doores
to
trimme
and
dresse
their
furniture
,
the
third
day
to
exercise
them selues
in
a
fayned
velitation
and
skirmish
one
with
the
other
,
the
fourth
day
to
rest
,
the
fift
day
to
returne
to
the
first
dayes
practise
:
and
thus
to
continue
while
they
had
leysure
from
true
battels
and
conflicts
.
But
sith
this
spirituall
warfare
is
continuall
,
we
may
neuer
lay
off
our
armour
,
but
must
(
like
expert
Souldyars
)
make
it
as
familiar
vnto
vs
as
our
skinne
,
especially
sith
it
is
of
that
necessity
,
that
we
cannot
conquere
without
it
,
and
of
that
mettal
that
it
wil
rust
with
no
wether
,
&
of
that
nature
that
it
wil
wax
the
brighter
the
more
that
we
weare
it
:
We
shall
neede
no
counterfet
skirmishes
,
that
are
euer
present
with
serious
combats
,
wherein
to
winne
is
not
wearisome
,
but
to
lose
is
laborious
:
the
one
carrying
with
it
solace
,
the
other
sorrowe
.
Let
vs
learne
carefully
,
and
obserue
faithfully
,
the
directions
geuen
vs
by
our
Generall
,
for
his
doctrine
is
our
discipline
.
Let
vs
carry
alwaies
in
minde
his
cohortation
,
which
is
the
whetstone
of
martiall
vigor
.
Let
vs
imitate
his
example
,
who
is
the
perfect
patterne
of
all
goodnesse
and
vertue
.
Let
vs
be
allured
by
the
exploites
of
famous
Souldiers
that
haue
beene
before
vs
.
Let
vs
follow
their
course
,
their
councel
,
their
confort
,
in
this
spirituall
fight
,
wherein
among
many
I
greatly
commend
the
instructions
and
practise
of
that
most
rare
,
learned
,
vertuous
and
noble
Gentleman
,
Iohn
Picus
,
Earle
of
Mirandula
,
whose
aduice
herein
so
well
pleaseth
me
,
that
I
thought
good
to
communicate
it
to
my
friends
,
and
to
dedicate
it
vnto
you
(
my
very
good
vncle
)
together
with
a
briefe
exposition
of
his
vpon
the
sixteene
Psalme
,
with
two
Epistles
vnto
his
Nephewe
,
a
most
honourable
,
vertuous
and
learned
Prince
Iohannes
Franciscus
Picus
,
Earl
of
Mirandula
,
and
Prince
of
Concordia
:
which
I
present
vnto
you
as
the
fruytes
of
mine
idle
houres
,
which
being
not
many
,
their
labour
can
be
neither
great
nor
exquisite
.
It
resteth
that
I
recommend
you
to
his
most
blessed
tuition
that
hath
hetherto
led
you
a
long
and
honourable
race
thorow
the
warfare
,
both
secular
and
spirituall
:
ioyning
with
you
in
most
feruent
prayers
to
his
diuine
Maiestie
,
to
establishe
your
trauayles
in
the
one
throughout
all
posterity
:
and
your
triumphs
in
the
other
,
thorowout
all
eternitie
.
From
the
castle
of
the
Iland
,
this
tenth
of
December
.
1588.
Your
louing
Nephew
W.
H.
TWELVE
RVLES
OF
IOHN
PIcus
Earle
of
Mirandula
,
partly
stirring
vp
,
partly
directing
man
in
the
spirituall
battaile
.
IF
THE
WAY
OF
vertue
seeme
hard
vnto
man
because
wee
must
continually
fight
against
the
flesh
,
the
deuill
,
and
the
world
,
let
him
remember
that
what
way
soeuer
hee
shall
choose
,
(
yea
if
it
be
according
to
the
world
)
hee
must
suffer
much
aduersitie
,
sorrow
,
discommoditie
and
trauaile
.
Let
him
remember
that
in
thinges
of
this
world
,
the
fight
is
longer
,
painfuller
,
&
vnprofitabler
,
wherein
labor
is
the
ende
of
labor
,
and
the
last
is
eternall
paine
.
Let
him
remember
that
it
is
a
foolish
thing
to
beleeue
that
any
is
able
to
goe
to
heauen
,
vnlesse
it
be
through
this
ba●●ell
,
euen
as
our
head
Christ
ascended
not
into
heauen
but
by
his
crosse
,
neither
ought
the
state
of
the
seruant
to
be
better
then
the
state
of
his
Lord
and
master
.
Let
him
remember
that
this
battell
is
not
onely
to
be
endured
,
but
also
to
be
desired
,
although
thereby
we
receiue
no
reward
,
onely
to
be
conformed
to
Christ
our
God
and
Lord
,
&
as
often
as
thou
striuest
against
any
of
thy
sences
by
resisting
any
temptation
,
marke
to
what
part
of
the
crosse
of
Christ
thou
art
to
be
conformed
:
as
when
thou
,
resisting
gluttonie
,
annoyest
thy
taste
,
remember
that
he
dranke
vinager
mingled
with
gall
:
when
as
thou
keepest
thy
handes
from
any
rapine
which
liketh
thee
,
remember
that
his
hands
were
fast
nayled
to
the
crosse
for
thee
:
and
if
thou
resistest
pride
,
remember
that
when
he
was
in
the
forme
of
God
,
hee
tooke
vpon
him
for
thee
the
forme
of
a
seruant
,
and
humbled
himselfe
euen
to
the
death
of
the
crosse
:
and
when
thou
art
tempted
of
anger
,
remember
that
he
which
was
God
,
and
the
most
righteous
among
men
,
when
he
notwithstanding
,
saw
himselfe
as
a
theefe
,
to
be
mocked
,
to
be
spitted
on
,
to
be
beaten
,
to
be
reuiled
,
and
to
be
reputed
with
theeues
,
yet
he
shewed
at
no
time
any
token
of
anger
or
grudge
,
but
enduring
all
things
most
patiently
,
replyed
to
all
men
most
mildly
:
and
in
this
wise
running
thorow
euery
thing
,
thou
shalt
finde
that
there
is
no
passion
but
shall
make
thee
conformable
to
Christ
in
some
sort
.
That
thou
trust
not
in
these
twelue
weapons
in
any
worldly
remedie
whatsoeuer
,
but
onely
in
the
power
of
Iesus
Christ
,
which
hath
said
,
Be
of
good
chere
I
haue
ouercome
the
world
.
And
in
another
place
,
The
Prince
of
this
world
is
cast
out
:
wherefore
we
also
by
his
onely
power
doe
trust
that
we
are
able
both
to
vanquish
the
world
,
and
to
ouercome
the
deuill
,
therefore
wee
ought
alwayes
by
prayer
to
seeke
his
helpe
.
Remember
that
when
thou
hast
ouercome
one
temptation
,
then
another
is
alwayes
to
be
expected
,
for
that
the
deuill
alwayes
goeth
about
seeking
whom
he
may
deuoure
:
wherefore
it
behooueth
vs
alwayes
to
be
readie
and
regardfull
,
and
to
say
with
the
Prophet
:
I
will
alwayes
stand
vpon
my
watch
.
That
thou
not
onely
be
not
ouercome
of
the
deuill
,
but
that
thou
also
ouercome
him
when
he
tempteth
thee
:
and
this
is
,
when
thou
doest
not
onely
not
offend
,
but
also
takest
an
occasion
to
doe
some
good
by
that
thing
wherin
he
tempteth
thee
:
as
if
his
work
offereth
thee
any
good
,
that
thereby
thou
fall
into
vaineglorie
,
thou
foorthwith
considering
it
,
not
as
thy
worke
,
but
as
a
benefite
of
God
,
doest
humble
thy selfe
,
and
iudge
thy selfe
to
be
too
little
thankful
vnto
God
for
his
benefites
.
That
when
thou
doest
fight
,
thou
mayst
fight
as
though
thou
wert
conquering
,
and
thereby
to
haue
euerlasting
quietnes
,
for
that
happily
God
of
his
grace
wil
geue
this
vnto
thee
,
and
the
deuill
shall
returne
no
more
dismayd
by
reason
of
thy
victorie
:
and
when
thou
hast
ouercome
,
liue
as
though
thou
were
presently
to
fight
,
that
in
battell
thou
bee
alwaies
mindfull
of
victorie
,
and
in
victorie
alwaies
mindfull
of
battaile
.
That
although
thou
finde
thy selfe
in
euery
point
well
strengthned
and
prouided
,
yet
notwithstanding
thou
shun
alwaies
the
occasions
of
offence
,
because
,
the
wise
man
saith
,
he
that
loueth
danger
,
shal
pearish
therein
.
That
in
temptations
thou
be
alwaies
ready
to
resist
the
beginnings
,
and
to
dash
the
babes
of
Babylon
against
the
rock
.
The
rock
is
Christ
:
for
too
late
is
the
medicine
prouided
,
if
the
euill
be
too
farre
gone
.
Remember
that
albeit
in
the
very
conflict
of
temptation
,
the
fight
seeme
sharpe
and
difficult
,
notwithstanding
it
is
farre
sweeter
to
ouercome
,
than
to
run
into
sinne
.
Wherefore
dispose
thy selfe
to
the
victory
.
And
in
this
many
are
deceiued
,
because
they
compare
not
the
sweetenes
of
the
victorie
to
the
sweetnes
of
sinne
,
but
they
compare
the
sharpnes
of
the
battel
to
the
sweetnes
of
pleasure
:
and
yet
notwithstanding
m●n
which
hath
a
thousand
times
experienced
what
it
is
to
yeelde
to
temptation
,
ought
once
at
the
least
to
try
what
it
is
to
ouercome
temptation
.
Beleeue
not
because
that
thou
art
tempted
,
that
God
hath
forsaken
thee
or
lesse
regardeth
thee
,
or
accompteth
thee
the
lesse
righteous
and
perfect
.
Remember
that
Paul
after
he
saw
the
diuine
essence
,
suffered
the
temptation
of
the
flesh
,
wherwith
God
permitted
him
to
be
tempted
,
lest
he
should
be
tempted
of
pride
.
Wherein
man
ought
to
consider
,
that
Paul
which
was
an
elect
vessell
,
and
taken
vp
euen
to
the
third
heauen
,
yet
he
was
tried
,
lest
he
should
glory
in
himselfe
,
as
he
testifieth
of
himselfe
,
lest
the
aboundance
of
reuelations
should
exalt
me
,
there
was
giuen
vnto
me
a
pricke
in
the
flesh
to
buffet
me
.
Wherefore
aboue
all
temptations
,
man
principally
ought
to
arme
himselfe
against
the
temptation
of
pride
,
for
that
it
is
the
roote
of
all
mischiefe
,
against
the
which
there
is
one
onely
remedy
,
alwaies
to
remember
that
God
humbled
himselfe
for
vs
,
euen
vnto
the
death
of
the
crosse
,
and
death
wil
humble
vs
,
though
against
our
willes
,
to
be
euen
meate
for
wormes
.
Twelue
weapons
of
Iohn
Picus
,
Earle
of
Mirandula
,
for
the
spirituall
battel
,
which
man
alwaies
ought
to
haue
in
a
readines
,
when
the
desire
of
sinne
tempteth
him
.
-
1
Of
sinne
,
the
pleasure
short
and
small
.
-
2
The
companions
,
lothsomnes
and
anxietie
.
-
3
Losse
of
a
greater
good
.
-
4
Life
,
a
sleepe
and
a
shadowe
.
-
5
Death
,
at
hand
,
and
sodaine
.
-
6
The
dout
of
impenitencie
.
-
7
Eternall
reward
:
eternall
paine
.
-
8
The
dignitie
and
nature
of
man
.
-
9
The
peace
of
a
good
minde
.
-
10
The
benefites
of
God
.
-
11
The
crosse
of
Christ
.
-
12
The
testimonie
of
martyres
,
and
the
example
of
holy
men
.
Twelue
conditions
of
a
louer
,
by
Iohn
Picus
of
Mirandula
.
-
1
To
loue
one
onely
,
and
to
despise
all
things
for
him
-
2
To
thinke
him
vnhappie
which
is
not
with
his
beloued
.
-
3
To
suffer
all
things
,
yea
death
to
be
with
him
.
-
4
To
adorne
himselfe
to
please
him
.
-
5
To
be
with
him
in
all
sortes
we
may
,
if
not
in
body
,
at
least
wise
in
minde
.
-
6
To
loue
all
things
that
pleaseth
him
,
his
precepts
,
his
councell
,
his
doctrine
.
-
7
To
seeke
his
praise
,
and
not
to
suffer
any
reproach
of
him
.
-
8
To
beleeue
the
best
of
him
in
all
thinges
,
desiring
all
men
so
to
beleeue
.
-
9
To
be
willing
to
suffer
any
discommoditie
for
his
sake
,
taking
it
in
very
good
part
.
-
10
To
shed
teares
with
him
often
,
either
for
griefe
if
he
be
absent
,
or
for
ioy
if
he
be
present
.
-
11
To
languish
often
,
and
often
to
be
enflamed
with
his
loue
.
-
12
To
obey
him
,
thinking
nothing
of
reward
or
recompence
.
We
are
accustomed
to
be
induced
to
this
chieflie
for
three
causes
.
The
first
is
,
when
the
seruice
is
such
as
of
it selfe
it
is
to
be
desired
.
The
second
,
when
as
he
whom
we
obey
,
is
of
himselfe
very
good
and
amiable
,
that
we
euen
loue
and
reuerence
him
for
his
vertues
.
The
third
is
,
when
he
,
before
we
did
beginne
to
serue
him
,
hath
bestowed
many
great
benefites
vpon
vs
,
and
these
three
are
in
God
,
because
for
his
seruice
there
is
no
trauaile
taken
which
is
not
good
for
vs
,
both
for
our
soule
and
body
:
for
that
to
obey
him
,
is
no
other
thing
then
to
direct
our selues
vnto
him
that
is
the
chiefest
God
.
He
is
also
the
best
,
comliest
and
wisest
,
hauing
all
conditions
accustomably
mouing
vs
to
loue
,
and
to
obey
freely
:
which
most
beneficially
hath
dealt
with
vs
,
in
creating
vs
of
nothing
,
and
redeeming
vs
from
hell
by
the
bloud
of
his
sonne
when
wee
were
worse
then
nothing
.
THE
COMMENTArie
of
Iohn
Picus
Mirandula
,
vpon
the
sixteene
Psalme
.
Psal.
16.
Preserue
me
O
God
.
IF
any
man
being
perfect
,
will
call
in
accompt
his
estate
,
hee
must
take
heede
of
this
,
that
hee
boast
not
himselfe
.
Dauid
therefore
,
speaking
in
the
person
of
the
iust
man
,
beginneth
of
his
state
in
this
word
:
Preserue
me
.
Which
rightly
considered
,
taketh
away
all
occasion
of
pride
:
for
hee
which
can
attaine
to
any
thing
of
him selfe
,
can
also
of
himselfe
preserue
that
thing
for
himselfe
.
Hee
therefore
which
desireth
of
God
to
be
kept
in
the
state
of
vertue
,
signifieth
by
this
that
from
the
beginning
he
gote
not
that
vertue
of
himselfe
.
And
hee
which
recordeth
that
he
hath
obteyned
vertue
not
by
his
owne
power
,
but
by
the
power
of
God
,
cannot
exalt
himselfe
of
it
:
but
the
more
humble
himselfe
before
God
,
according
to
that
of
the
Apostle
,
What
hast
thou
that
thou
hast
not
receiued
?
and
if
thou
hast
receiued
it
,
why
boastest
thou
as
though
thou
receiuedst
it
not
?
There
are
two
wordes
which
wee
ought
alwaies
to
haue
in
our
mouth
.
The
one
,
haue
mercie
vpon
me
O
God
,
when
that
we
remember
our
badnes
.
The
other
,
preserue
me
O
God
,
when
we
call
to
minde
his
goodnes
.
For
I
haue
trusted
in
thee
.
This
is
one
thing
that
causeth
vs
to
obteyne
of
God
that
which
we
desire
:
that
is
,
when
we
haue
a
sure
hope
to
obteyne
.
And
if
we
obserue
these
two
points
,
that
we
neuer
desire
of
God
but
those
things
which
are
for
our
good
,
and
that
wee
earnestly
aske
that
thing
we
desire
,
not
doubting
but
that
God
heareth
vs
,
our
prayers
shall
neuer
be
in
vaine
.
Therfore
when
we
obtaine
not
,
it
is
either
for
that
it
is
hurtfull
for
vs
,
for
we
know
not
what
to
ask
,
according
to
Christs
saying
:
And
Iesus
saith
,
Whatsoeuer
ye
shall
aske
in
my
name
it
shal
be
geuen
vnto
you
for
this
name
Iesus
doeth
signifie
a
Sauiour
,
and
therefore
nothing
is
asked
in
his
name
,
but
it
is
to
the
sauing
health
of
him
that
asketh
,
or
because
wee
are
not
harde
,
for
that
in
asking
good
things
,
we
aske
not
them
as
wee
ought
,
but
wauering
in
hope
,
and
he
whose
hope
is
doubtful
hath
a
colde
petition
:
therfore
saith
Iames
,
Let
him
aske
in
faith
,
doubting
nothing
.
I
haue
sayd
vnto
the
Lord
,
thou
art
my
God
.
After
he
armeth
himselfe
against
pride
,
he
beginneth
to
describe
his
estate
.
The
whole
state
of
a
good
man
consisteth
in
this
word
:
I
haue
sayd
to
the
Lord
,
thou
art
my
God
.
The
which
word
although
it
seemeth
almost
common
among
all
men
,
yet
fewe
there
are
which
can
truely
say
it
.
Euery
man
hath
that
for
his
God
which
he
counteth
for
chiefest
good
,
which
onely
had
,
we
thinke
our selues
happy
:
if
all
other
thinges
are
wanting
,
and
if
that
one
thing
be
wanting
,
yea
if
we
haue
all
things
els
that
are
good
,
wee
thinke
our selues
vnhappy
.
The
couetous
man
therefore
saith
vnto
his
money
,
thou
art
my
God
:
for
if
he
want
honor
,
health
,
vertue
and
friendes
,
so
hee
hath
money
he
is
content
:
and
if
hee
haue
all
those
good
things
which
we
haue
rehearsed
and
want
money
,
he
thinketh
himselfe
a
wretch
.
The
glutton
also
saith
to
his
bellie
:
the
incontinent
to
his
lust
:
the
ambitious
to
superioritie
and
glorie
:
Thou
art
my
God
.
See
therefore
how
fewe
there
be
which
can
say
,
I
haue
said
vnto
the
Lord
,
thou
art
my
God
.
He
onely
can
doe
this
,
whom
God
onely
doeth
suffice
:
so
that
if
all
the
kingdomes
of
the
world
,
and
all
heauenly
and
earthly
things
were
set
before
him
,
yea
to
offend
his
God
but
once
,
he
would
not
take
them
.
In
this
word
therefore
consisteth
the
whole
state
of
a
righteous
man
.
For
thou
standest
not
in
neede
of
my
goods
.
He
yealdeth
a
reason
wherefore
hee
saith
onely
to
the
Lord
,
thou
art
my
God
.
The
reason
is
,
for
that
onely
God
hath
no
neede
of
our
goods
,
for
there
is
no
creature
which
wanteth
not
the
help
of
other
creatures
,
farre
more
imperfect
then
it selfe
,
as
Philosophers
and
Diuines
affirme
,
because
if
one
had
not
beene
,
the
other
had
not
beene
,
for
confounde
part
of
that
which
is
called
vniuersall
,
and
confounde
the
whole
.
The
whole
being
cofounded
,
all
the
parts
are
confounded
.
All
creatures
are
part
of
one
vniuersal
,
of
the
which
God
himselfe
is
no
part
,
but
the
beginning
,
nothing
depending
vpon
it
,
for
God
hath
got
nothing
by
the
creation
of
the
world
,
neither
should
he
lose
any
thing
if
the
whole
world
were
brought
to
nought
.
Therefore
God
alone
hath
no
neede
of
our
goods
.
We
ought
therefore
to
take
shame
to
account
him
for
God
which
standeth
in
neede
of
vs
,
such
is
euery
creature
.
Furthermore
,
we
ought
not
to
account
for
God
,
that
is
,
for
the
chiefest
good
,
but
that
wherein
is
the
chiefest
good
,
but
in
no
creature
is
the
chiefest
good
,
therefore
wee
ought
onely
to
say
vnto
the
Lord
,
Thou
art
my
God
.
But
to
the
saints
that
are
in
the
earth
.
Next
vnto
God
wee
ought
to
loue
those
most
which
are
most
neare
vnto
God
:
such
are
the
angels
,
and
the
blessed
in
the
celestiall
Ierusalem
,
our
lande
,
kingdome
and
countrey
.
Therefore
after
he
said
vnto
the
Lord
,
thou
art
my
God
,
he
addeth
.
He
hath
made
wonderfull
his
pleasure
.
That
is
,
he
hath
made
his
loue
woonderfull
,
and
his
good
will
toward
the
Saints
which
are
in
his
land
,
that
is
,
in
the
celestiall
countrey
,
which
is
called
the
land
of
God
,
and
the
land
of
the
liuing
.
And
if
wee
truelie
consider
what
great
felicitie
his
Countrey
yealdeth
,
and
what
great
misery
this
world
bringeth
,
and
the
great
goodnes
and
excellencie
of
those
Citizens
,
we
shall
alwayes
desire
to
part
from
hence
,
to
be
dwelling
there
.
These
and
such
like
when
we
meditate
vpon
,
wee
ought
alwayes
to
prouide
that
our
meditations
become
not
vnprofitable
.
For
we
ought
of
euery
meditation
to
reape
some
fruite
:
as
for
an
example
,
when
we
enter
into
meditation
of
that
heauenly
Countrey
,
we
ought
to
get
this
benefite
thereby
not
onely
to
be
strong
to
suffer
death
,
and
patient
when
by
course
of
nature
the
houre
shall
come
,
or
if
it
be
before
to
be
suffered
for
the
faith
of
Christ
,
but
also
to
wish
it
willingly
,
desiring
to
part
hence
from
this
vale
of
miserie
,
and
so
to
raigne
in
that
blessed
land
with
God
and
his
Saints
.
When
therefore
,
the
iust
man
hath
described
his
state
,
which
is
wholy
in
affection
toward
God
,
and
things
pertayning
to
his
diuine
maiestie
,
hee
also
from
his
heart
despiseth
the
state
of
wicked
men
,
and
saith
:
Their
infirmities
are
multiplied
.
By
infirmities
he
vnderstandeth
Idols
,
and
so
hath
the
Hebrew
text
:
for
euen
as
a
good
man
hath
one
God
whom
he
loueth
and
reuerenceth
:
so
bad
and
wicked
men
haue
many
gods
and
Idols
,
and
because
there
are
many
pleasures
,
many
desires
,
diuers
passions
which
they
obey
,
they
therefore
seeke
diuers
pleasures
,
because
no
one
sufficeth
them
.
The
wicked
therefore
wander
about
:
and
hee
addeth
,
they
made
haste
after
,
that
is
,
after
their
desires
:
they
headlong
and
inconsiderately
fell
:
whereby
we
are
taught
that
we
make
no
lesse
speede
to
vertue
,
then
they
doe
to
vice
:
neither
with
lesse
diligence
serue
and
obey
our
God
,
then
they
their
Lord
the
deuill
.
The
iust
man
considering
the
state
of
wicked
men
,
doeth
assuredly
purpose
,
as
we
alwayes
ought
to
doe
,
neuer
to
folow
their
waies
,
and
saith
:
I
wil
make
no
account
of
their
bloudy
sacrifices
,
neither
wil
I
make
mention
of
them
within
my
lips
.
Hee
speaketh
of
bloud
,
aswell
for
that
Idolaters
were
accustomed
,
hauing
gathered
the
bloud
of
their
sacrifices
,
to
exercise
therewith
their
ceremonies
,
as
also
for
that
the
whole
life
of
the
wicked
(
the
right
vse
of
reason
being
left
)
followeth
sensualitie
,
which
consisteth
in
bloud
.
He
hath
said
that
he
will
not
only
not
doe
sacrifice
vnto
Idols
,
but
also
not
name
them
,
(
which
onely
without
offence
can
be
sayd
and
done
:
)
shewing
by
this
,
that
a
perfect
man
ought
not
onely
to
abstaine
from
vnlawfull
pleasures
,
but
also
from
those
which
are
lawfull
:
that
his
minde
may
the
rather
be
setled
in
heauen
,
and
geuen
more
purely
to
the
contemplation
of
heauenly
things
,
and
lest
that
any
should
deeme
it
meere
folly
to
depriue
himself
of
all
pleasure
,
he
addeth
.
The
Lord
is
the
portion
of
mine
inheritance
.
As
if
he
had
said
,
maruell
not
if
I
forgoe
all
other
things
to
enioy
God
,
in
whom
all
other
good
things
are
enioyed
.
These
ought
to
be
the
words
of
euerie
Christian
:
The
Lord
is
the
portion
of
mine
inheritance
.
Because
we
Christians
to
whom
God
is
promised
for
an
inheritance
,
ought
to
be
ashamed
to
desire
any
thing
beside
him
:
and
least
that
it
should
seeme
presumption
to
any
to
assure
this
vnto
himselfe
,
he
addeth
the
same
.
Thou
art
he
which
doest
geue
me
mine
inheritance
.
As
if
he
had
said
,
O
Lord
my
God
,
I
know
well
that
I
am
nothing
in
respect
of
thee
,
by
mine
owne
endeuours
I
am
not
able
to
ascend
to
enioy
thee
,
but
thou
art
he
which
doest
draw
me
vnto
thee
through
thy
grace
,
and
thou
art
he
which
geuest
thy selfe
to
me
to
be
inherited
.
Let
the
iust
man
then
consider
how
great
is
this
felicitie
,
that
God
shal
be
his
inheritance
.
He
addeth
.
The
lots
haue
fallen
to
me
in
goodly
places
.
For
euery
mans
part
and
portion
of
olde
time
,
was
deuided
by
lottes
:
And
because
there
are
many
which
although
they
are
called
to
this
felicitie
,
as
are
all
Christians
,
yet
notwithstanding
they
make
no
accompt
of
it
,
so
that
oftentimes
for
a
little
light
pleasure
they
change
it
.
He
addeth
the
same
.
My
heritage
is
excellent
vnto
me
.
As
if
he
had
said
,
euen
as
that
heritage
is
excellent
,
so
doe
I
esteeme
it
exceeding
well
,
and
doe
repute
all
other
things
in
respect
of
it
,
according
to
the
saying
of
Paule
,
but
very
dong
:
but
because
to
haue
this
light
of
vnderstanding
,
that
man
may
know
this
felicitie
is
a
gift
geuen
from
God
,
he
therefore
addeth
.
I
will
thanke
the
Lord
for
geuing
me
to
vnderstand
.
For
because
man
oftentimes
purposeth
to
serue
God
according
to
humane
reason
,
when
sensualitie
and
the
flesh
repugne
.
But
that
man
is
perfect
that
hath
not
only
his
soule
,
but
also
his
flesh
enclined
vnto
God
,
according
to
that
saying
:
My
heart
and
my
flesh
haue
reioyced
in
the
liuing
God
.
Therefore
hee
addeth
.
My
reynes
also
chasten
me
in
the
night
season
.
That
is
,
the
very
reynes
themselues
,
wherein
is
accustomed
the
greatest
inclination
to
concupiscence
,
doe
not
moue
me
to
euil
,
but
rather
rebuke
and
chasten
me
:
that
is
,
they
withhold
me
in
the
night
season
,
insomuch
that
they
tame
and
scourge
the
very
body
.
Then
he
sheweth
the
cause
,
and
saith
.
J
set
the
Lord
alwaies
in
my
sight
.
For
if
any
man
haue
God
alwaies
before
his
eies
,
for
a
rule
of
all
his
works
:
and
in
all
his
works
he
seeketh
not
his
owne
commoditie
,
nor
glory
,
nor
pleasure
,
but
onely
to
please
God
:
he
shall
in
short
time
become
a
perfect
man
:
and
because
he
so
doeth
in
al
his
affaires
,
he
shall
alwaies
prosper
.
Therfore
he
saith
.
He
is
on
my
right
hand
that
I
can
not
be
moued
.
Hee
sheweth
how
that
the
felicitie
of
a
iust
man
is
great
,
because
he
shal
be
for
euer
happie
both
in
soule
and
body
:
and
therefore
he
addeth
.
My
heart
is
mery
.
That
is
to
say
,
my
soule
is
merrie
:
knowing
after
death
heauen
to
be
prepared
for
him
.
And
my
flesh
shall
rest
in
hope
.
That
is
,
although
it
reioyceth
not
,
as
if
it
were
out
of
hand
after
death
to
receiue
his
state
,
yet
notwithstanding
,
it
resteth
in
the
graue
with
this
hope
,
that
it
shall
rise
in
the
day
of
iudgement
,
together
with
his
soule
,
immortall
and
most
glorious
,
and
this
he
declareth
in
the
verse
following
,
for
because
he
said
his
heart
was
merry
,
he
geueth
a
reason
.
Because
he
shall
not
leaue
my
soule
in
hell
.
And
because
that
hee
said
his
flesh
rested
in
hope
,
he
yealdeth
a
reason
,
saying
.
Neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
Because
that
which
was
corruptible
shall
rise
incorruptible
,
and
bicause
Christ
was
the
first
which
entred
into
Paradise
,
and
made
the
way
for
vs
,
and
was
the
first
which
rose
,
and
his
resurrection
is
the
cause
of
our
resurrection
:
therefore
these
things
which
wee
haue
spoken
of
are
principallie
to
be
vnderstoode
of
the
resurrection
of
Christ
,
as
Peter
the
Apostle
declareth
.
And
secondly
,
they
are
to
be
vnderstoode
of
vs
,
in
as
much
as
we
are
members
of
Christ
which
onely
saw
no
corruption
,
because
his
body
was
not
putrified
in
the
graue
.
Therefore
,
because
the
way
of
well
liuing
leadeth
vs
into
perpetuall
life
both
of
soule
and
bodie
.
He
therefore
addeth
.
Thou
hast
made
the
wayes
of
life
knowen
vnto
me
.
And
because
the
whole
felicitie
of
this
life
consisteth
in
the
true
vision
and
fruition
of
God
,
he
therefore
addeth
.
Thou
shalt
fill
me
with
the
ioy
of
thy
countenance
.
And
because
the
felicitie
shall
endure
for
euer
,
he
therefore
addeth
.
At
thy
right
hand
are
pleasures
for
euermore
.
He
saith
,
at
thy
right
hand
,
because
our
felicitie
is
compleated
in
the
sight
and
enioying
of
Christes
humanitie
,
which
sitteth
at
the
right
hand
of
the
maiestie
of
God
on
high
,
according
to
that
of
Iohn
.
This
is
our
ful
reward
,
to
see
God
,
and
him
whom
he
hath
sent
,
Iesus
Christ
.
TO
HIS
NEPHEW
,
Iohn
Franciscus
,
Iohn
Picus
Earl
of
Mirandula
,
wisheth
health
in
him
which
is
the
true
health
.
MAruaile
not
my
Sonne
,
neither
take
any
griefe
,
or
dismaye
,
that
vpon
thy
departure
from
me
,
there
are
so
many
occasions
of
euill
ministred
vnto
thee
,
which
may
disquiet
thee
,
and
withstande
thy
determined
purpose
of
good
life
:
how
greate
a
myracle
should
it
be
rather
,
if
to
thee
alone
amongst
mortall
men
,
the
way
to
heauen
were
made
plaine
and
easie
,
without
labour
and
toyle
,
as
though
there
were
no
deceitful
world
nor
wicked
deuill
,
or
as
though
thou
were
not
yet
in
the
flesh
,
which
lusteth
against
the
spirite
,
and
maketh
vs
of
men
monsters
:
vnlesse
wee
shall
looke
well
to
our selues
:
but
rather
reioyce
,
as
S.
Iames
counselleth
thee
,
saying
,
Reioyce
my
brethren
when
yee
shall
fall
into
diuers
temptations
.
Nor
without
good
cause
,
for
what
hope
is
there
of
glory
,
when
there
wanteth
hope
of
victorie
:
and
what
victory
can
there
be
when
there
is
no
fight
.
Hee
is
lured
to
the
crowne
,
that
is
allured
to
the
combat
,
and
especially
to
such
wherein
no
man
can
be
ouercome
,
if
hee
will
not
himselfe
:
neither
neede
we
any
mans
help
to
conquere
,
but
onely
his
,
which
geueth
vs
both
mind
and
might
to
ouercome
.
It
is
great
felicitie
to
a
Christian
,
to
consider
that
the
victorie
consisteth
by
the
goodnes
of
God
in
his
owne
will
,
and
the
rewardes
thereof
farre
greater
then
either
his
wish
or
worthinesse
possiblie
may
be
.
Tell
me
(
my
deare
Sonne
)
is
there
any
thing
in
this
life
,
of
these
things
,
whose
desire
troubleth
earthly
mindes
,
that
can
bee
attayned
without
labor
,
or
not
enduring
many
indignities
and
miseries
.
The
merchant
thinketh
it
well
with
him
,
if
after
many
nauigations
,
many
thousand
discommodities
,
thousand
perils
of
life
,
he
get
some
gayne
.
It
needeth
not
that
I
write
vnto
thee
as
touching
the
warfare
of
this
world
,
whose
miseries
experience
it selfe
hath
and
doeth
sufficiently
teach
thee
.
What
heapes
of
griefes
,
what
great
anxietie
,
how
much
carefulnes
there
is
in
obteyning
the
fauour
of
Princes
,
in
purchasing
the
friendship
of
our
equals
,
in
compassing
of
honors
,
I
am
rather
for
to
learne
of
thee
,
then
to
teach
thee
:
who
contenting
my selfe
and
meane
leisure
with
my
bookes
,
haue
learned
from
my
very
youth
to
liue
within
my
bounds
.
These
therefore
earthly
,
transitorie
,
vncertaine
and
vile
things
,
common
also
to
vs
with
brute
beasts
,
shall
we
with
paine
and
panting
scarcely
attaine
:
and
shall
we
be
drawen
as
if
we
were
drousie
and
sleepy
,
and
as
it
were
against
our
will
vnto
heauenly
and
diuine
things
,
the
which
eye
hath
not
seene
,
nor
the
eare
heard
,
as
if
without
vs
the
Lord
could
not
raigne
,
neither
those
heauenlie
Citizens
be
euer
blessed
.
Truely
,
if
this
earthly
felicity
might
be
got
with
ease
,
a
man
might
(
shunning
labour
)
like
better
to
serue
the
world
then
God
.
But
if
we
are
nothing
the
lesse
,
yea
much
more
then
in
the
way
of
God
wearied
in
the
way
of
sinners
(
whereof
is
that
saying
of
the
damned
,
we
are
tyred
in
the
way
of
iniquitie
)
it
cannot
be
but
extreame
madnes
to
bee
more
vnwilling
to
labour
where
reward
is
rendered
,
then
where
for
our
labor
punishment
is
ordeyned
.
I
omitte
to
shew
how
great
the
peace
and
felicitie
of
the
mind
is
to
know
it selfe
cleere
in
conscience
,
free
from
fault
:
the
which
doubtlesse
is
farre
more
to
bee
esteemed
then
all
the
pleasures
that
may
be
enioyed
or
wished
in
this
life
:
what
is
worthy
the
wishing
for
in
these
worldly
plesures
,
which
,
while
they
are
a
seeking
,
they
defatigate
:
and
being
obteyned
,
doe
infatuat
:
&
being
lost
,
doe
excruciat
.
Doubtest
thou
,
my
sonne
,
that
the
mindes
of
the
wicked
are
not
tossed
with
continual
care
,
it
is
the
word
of
God
,
which
cannot
be
deceiued
nor
deceiue
:
the
hart
of
the
wicked
is
as
it
were
the
raging
sea
that
taketh
no
rest
,
for
there
is
nothing
vnto
them
safe
,
nothing
peaceable
:
all
things
import
vnto
them
feare
,
care
,
death
:
shall
we
therfore
enuie
these
?
shall
we
haue
these
in
emulation
,
and
forgetting
our
proper
dignitie
,
our
countrey
,
and
our
heauenly
father
,
shall
we
,
when
as
we
are
borne
free
,
become
their
slaues
and
bondmen
,
that
liuing
together
with
them
miserably
,
dying
more
miserably
,
at
length
in
eternal
fire
we
may
be
tormented
most
miserably
?
O
the
blinde
mindes
and
hearts
of
men
!
who
is
he
that
seeth
not
trueth
it selfe
,
yet
neuerthelesse
leaue
we
vndone
the
things
which
we
know
are
to
be
done
.
Doubt
not
my
sonne
,
but
especially
in
those
places
wherein
thou
remaynest
,
innumerable
impediments
will
beset
thee
,
and
driue
thee
if
it
were
possible
,
from
thy
purpose
of
liuing
a
holy
and
godly
life
,
and
fling
thee
downe
headlong
if
thou
takest
not
very
good
heede
:
but
among
the
rest
,
it
is
a
deadlie
plague
day
and
night
to
be
conuersant
among
those
,
whose
life
is
not
onely
in
euery
parte
an
enticement
to
sinne
,
but
wholy
set
and
placed
vnder
the
Emperor
the
deuill
,
vnder
the
standerd
of
death
,
vnder
the
salarie
of
hell
,
in
expugnation
of
vertue
,
fighteth
against
heauen
,
against
the
Lord
,
&
against
his
Christ
.
But
crie
thou
out
with
the
Prophet
,
Let
vs
breake
their
bonds
asunder
,
and
cast
away
their
cords
from
vs
.
For
these
are
they
whom
the
Lord
hath
deliuered
vp
into
their
hearts
lust
,
and
into
a
reprobate
sence
,
to
doe
those
things
which
are
not
conuenient
,
being
full
of
all
vnrighteousnes
,
fornication
,
wickednes
,
couetousnes
,
maliciousnes
,
full
of
enuie
,
of
murder
,
of
debate
,
of
deceite
,
taking
all
things
in
the
euill
part
,
whisperers
,
backbiters
,
haters
of
God
,
dooers
of
wrong
,
proude
boasters
,
inuenters
of
euil
things
,
without
vnderstanding
,
ill
natured
,
without
naturall
affection
,
without
faithfulnes
,
without
mercie
.
Which
men
when
they
dayly
saw
the
righteousnes
of
God
,
yet
notwithstanding
,
they
vnderstoode
not
how
that
they
which
doe
those
things
are
worthy
of
death
,
not
only
those
that
doe
them
,
but
also
they
which
doe
fauor
such
as
doe
them
.
Please
not
thou
therefore
,
my
sonne
,
whom
vertue
displeaseth
,
but
let
that
saying
of
the
Apostle
be
alwaies
before
thine
eyes
,
It
behooueth
vs
to
please
God
rather
then
man
.
And
also
that
of
the
Apostle
:
If
I
should
studie
to
please
men
,
I
should
not
then
be
the
seruaunt
of
God
.
Let
a
certaine
kinde
of
godly
ambition
inuade
thee
,
and
vouchsafe
not
them
worthie
to
be
masters
of
thy
life
,
who
were
fitter
to
be
thy
schollers
:
For
it
is
farre
decenter
that
they
begin
to
be
men
by
liuing
well
with
thee
,
then
that
thou
omitting
thy
good
purpose
,
shouldest
become
a
beast
by
liuing
ill
with
them
.
There
holdeth
me
(
I
take
God
to
witnes
)
sometimes
as
it
were
an
extasie
,
and
a
certaine
kinde
of
astonishment
,
when
I
begin
,
I
know
not
whether
rather
to
thinke
vpon
,
or
to
be
sory
for
,
to
admire
or
to
deplore
the
studies
of
men
:
(
or
to
speake
more
plainly
)
their
meere
madnes
.
For
truely
it
is
meere
madnes
not
to
beleeue
the
Gospell
:
the
trueth
whereof
the
bloud
of
Martyrs
crieth
,
the
voice
of
the
Apostles
soundeth
,
miracles
proueth
,
reason
confirmeth
,
the
world
witnesseth
,
the
elements
shew
,
the
deuils
confesse
.
But
it
is
farre
greater
madnes
if
thou
doest
not
doubt
of
the
trueth
of
the
Gospell
,
to
liue
notwithstanding
,
as
though
thou
doubtedst
nothing
of
the
falsenes
thereof
.
For
if
those
words
be
true
,
that
it
is
most
harde
for
a
rich
man
to
enter
into
the
kingdom
of
heauen
,
why
doe
we
then
daily
busie
our selues
in
heaping
vp
riches
:
and
if
it
bee
true
,
that
the
glorie
which
is
not
of
man
but
of
God
is
to
be
sought
,
why
doe
we
then
alwayes
hang
&
depend
vpon
the
iudgements
of
men
.
There
is
no
man
that
careth
to
please
God
,
&
if
we
stedfastly
beleue
that
the
time
wil
come
when
the
Lord
shall
say
,
Goe
ye
cursed
into
euerlasting
fire
,
and
againe
,
Come
ye
blessed
,
and
possesse
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
.
Why
doe
we
then
either
feare
nothing
lesse
then
hel
,
or
hope
for
nothing
lesse
then
heauen
:
what
els
can
be
said
,
but
that
there
be
many
Christians
in
name
,
but
very
fewe
in
deede
.
Striue
thou
,
my
sonne
,
to
enter
in
by
the
narow
gate
,
and
geue
not
heede
to
that
which
many
men
doe
,
but
to
that
which
ought
for
to
be
done
,
the
which
the
law
of
nature
,
reason
,
and
God
him selfe
will
shew
thee
.
For
thy
glorie
shall
not
be
the
lesse
,
if
thou
be
happie
,
with
a
fewe
,
nor
thy
punishment
the
lighter
if
thou
bee
miserable
with
many
.
There
are
two
most
principal
present
remedies
for
thee
against
the
world
and
the
deuill
,
with
the
which
,
as
with
two
wings
thou
shalt
flye
vp
on
high
from
the
valley
of
teares
,
that
is
to
say
,
almes
and
prayer
:
for
what
can
we
doe
without
the
helpe
of
God
:
or
how
shall
hee
helpe
being
not
called
vpon
.
And
moreouer
,
he
will
not
heare
thee
calling
vpon
him
,
which
hast
not
first
heard
the
poore
calling
vpon
thee
.
For
it
is
not
vnmeet
that
God
despise
thee
,
being
a
man
,
who
being
a
man
,
hast
despised
a
man
.
It
is
written
,
With
what
measure
ye
meate
,
shall
other
men
measure
to
you
againe
.
And
elswhere
,
Blessed
are
the
merciful
,
for
they
shal
obteine
mercie
.
But
when
I
inuite
thee
to
prayer
,
I
doe
not
inuite
thee
to
that
which
consisteth
in
much
babbling
:
but
to
that
which
speaketh
to
God
within
the
secrete
closet
of
the
minde
,
in
the
priuie
chamber
of
the
hart
,
with
affection
most
earnest
,
and
in
the
most
bright
clowde
of
contemplation
,
doeth
not
onely
present
the
minde
vnto
God
,
but
it
doeth
by
certaine
ineffable
meanes
vnite
it
fast
,
which
the
experienced
onely
know
.
Neither
doe
I
waigh
how
long
thy
prayer
be
,
but
how
effectuall
and
how
earnest
it
be
,
interlaced
rather
with
sighes
,
then
poured
out
with
a
continuall
order
and
number
of
words
.
If
thou
regardest
thy
saluation
or
wilt
be
free
from
the
snares
of
the
deuil
,
from
the
stormes
of
the
world
,
from
the
ambushes
of
thy
enemies
,
if
thou
desirest
to
be
accepted
of
God
,
and
so
at
length
to
become
happie
,
see
that
no
daye
passe
wherein
once
,
at
the
least
,
thou
makest
not
thy
prayers
vnto
God
,
and
prostrating
thy selfe
with
the
humble
affection
of
a
godly
minde
,
criest
not
out
with
the
Prophet
,
not
outwardly
from
thy
lips
,
but
inwardly
from
thy
heart
:
Remember
not
the
offences
and
ignorances
of
my
youth
,
but
according
to
thy
mercie
,
for
thy
goodnes
sake
,
remember
me
O
Lord
.
The
spirite
shall
teach
thee
,
which
maketh
request
for
vs
,
and
also
necessitie
euery
houre
what
thou
shalt
aske
of
God
,
sacred
reading
shall
also
helpe
,
which
I
pray
thee
most
earnestly
vse
,
setting
aside
the
vaine
fables
and
triflinges
of
Poets
.
There
is
nothing
more
acceptable
with
God
,
nothing
more
profitable
for
thy selfe
,
as
day
&
night
to
haue
in
hand
the
holy
Scripture
.
In
it
there
is
a
certaine
celestiall
and
heauenly
power
,
liuely
&
effectual
,
which
doeth
transforme
the
minde
of
the
Reader
,
so
that
he
vse
it
purely
&
humbly
,
into
a
diuine
&
godly
loue
,
by
a
most
wonderfull
vertue
.
But
I
haue
now
exceeded
the
limits
of
an
Epistle
,
the
matter
and
the
affection
drawing
me
therto
,
which
I
haue
alwais
had
toward
thee
:
especially
from
that
houre
wherin
I
was
first
certified
of
thy
most
godly
purpose
.
Lastly
,
I
will
admonish
thee
of
that
which
when
thou
wast
with
me
I
haue
often
spoken
of
to
thee
:
that
is
,
that
thou
neuer
forget
these
two
thinges
:
the
sonne
of
God
to
haue
died
for
thee
,
and
that
thou
(
though
thou
liue
long
)
art
shortly
to
die
.
With
these
two
,
as
it
were
with
two
spurres
,
the
one
of
feare
,
the
other
of
loue
,
driue
thy
horse
through
the
short
race
of
this
momentary
life
,
vnto
the
gole
of
eternall
felicitie
,
when
as
we
neither
ought
,
nor
can
prefixe
any
other
ende
vnto
our selues
,
as
then
to
enioy
in
both
body
and
soule
,
perpetuall
peace
without
end
:
by
the
infinite
goodnes
of
him
which
is
both
God
and
man
,
Christ
Iesus
.
Farewell
.
Feare
God
.
John
Picus
Earle
of
Mirandula
,
wisheth
health
to
Iohn
Franciscus
his
Nephew
.
THou
art
happy
,
my
sonne
,
when
as
GOD
hath
not
onely
geuen
thee
grace
to
lyue
well
,
but
by
liuing
well
in
the
meane
time
to
heare
ill
at
wicked
mens
hands
,
specially
because
thou
liuest
well
.
It
is
an
equall
praise
by
the
commendable
to
be
commended
,
and
to
be
condemned
of
the
condemnable
.
But
I
therefore
account
thee
not
happie
in
that
this
reproache
is
glorious
vnto
thee
,
but
because
our
Lord
Iesus
Christ
is
true
:
yea
trueth
it selfe
affirmeth
,
that
our
reward
shal
be
aboundant
in
heauen
,
when
men
shall
speake
euill
of
vs
,
and
shall
falsly
say
all
maner
of
euill
saying
against
vs
for
his
names
sake
.
This
is
an
Apostolicall
dignity
,
to
be
accounted
worthie
to
suffer
reproch
for
the
gospels
sake
.
We
reade
in
Luke
,
that
the
Ahostles
went
out
reioysing
from
the
sight
of
the
counsell
,
because
they
were
thought
worthie
to
sustain
and
endure
reproch
and
contumelie
for
the
name
of
Iesus
.
Let
vs
therefore
reioice
if
that
wee
are
accounted
worthie
with
God
,
so
great
glorie
as
to
haue
his
glorie
manifested
by
our
ignominie
,
and
if
we
sustaine
any
thing
hard
or
troublesome
of
the
world
,
let
that
most
sweete
voice
of
the
Lord
confort
vs
,
If
the
world
hate
you
,
knowe
ye
that
it
hated
me
before
you
.
If
the
world
hated
him
by
whom
it
was
made
,
shall
we
most
vile
men
(
and
if
we
consider
our
wickednes
,
most
worthie
all
reproches
)
if
any
detract
or
speake
euill
,
take
it
greeuously
,
and
to
stop
the
wicked
tongue
,
shall
wee
beginne
to
liue
wickedly
?
Let
vs
therefore
rather
content
our selues
ioyfully
with
their
bad
reports
,
and
if
our
felicity
be
not
such
:
for
vertue
sake
,
&
for
true
h
to
suffer
stripes
,
bonds
,
prisonment
,
sword
,
as
our
nobles
and
worthies
haue
done
before
vs
.
Yet
let
vs
thinke
it
goeth
well
with
vs
,
if
we
suffer
reproches
,
backbitings
and
hatred
of
wicked
men
,
lest
that
all
occasion
of
good
endeuors
being
taken
from
vs
,
there
be
no
hope
of
blisse
left
for
vs
.
Furthermore
,
if
men
praise
thee
for
thy
wel
liuing
,
this
thy
vertue
,
as
it
is
a
vertue
,
makes
thee
like
vnto
Christ
:
but
in
as
much
as
it
is
praised
,
it
makes
thee
vnlike
,
who
for
a
rewarde
of
his
vertue
,
receiued
of
men
the
death
of
the
crosse
,
therfore
God
(
saith
the
Apostle
)
exalted
him
,
and
gaue
him
a
name
which
is
aboue
all
names
.
Therefore
it
is
rather
to
be
wished
,
to
be
crucified
of
the
worlde
and
exalted
of
God
,
then
to
be
exalted
of
the
world
and
condemned
of
God
.
The
world
crucifieth
vnto
life
,
God
exalteth
to
glory
.
The
world
exalteth
to
ruine
,
the
Lord
iudgeth
to
hell
.
To
conclude
,
if
the
world
flatter
and
fawne
vpon
thee
,
it
can
scarce
be
that
vertue
,
which
altogether
erected
vpward
,
ought
to
haue
God
onely
for
to
please
,
doe
not
encline
it selfe
somewhat
to
the
plausible
fauor
of
men
:
and
if
it
loose
nothing
of
his
integritie
,
yet
it
looseth
somewhat
of
his
reward
,
because
when
it
beginneth
to
bee
performed
in
earth
,
where
all
things
are
little
,
the
lesse
shal
be
rendered
in
heauen
,
where
all
things
are
great
.
Happie
are
the
reproches
that
cause
safetie
,
that
neither
the
floure
of
righteousnesse
wither
with
the
pestiferous
winde
of
vaine
glorie
,
nor
the
stipende
of
eternitie
be
diminished
by
the
vaine
applausure
of
popular
fame
.
Let
vs
,
my
sonne
,
embrace
these
contumelies
,
and
as
seruants
of
the
Lord
with
a
most
holy
kinde
of
ambition
.
Let
vs
triumph
,
but
in
the
ignominie
of
the
crosse
of
Christ
.
We
preach
(
saith
S.
Paul
)
Christ
crucified
,
to
the
Hebrewes
an
offence
,
to
the
Gentiles
foolishnes
,
but
to
vs
the
vertue
&
wisdome
of
God
.
The
wisdom
of
this
world
is
foolishnes
with
God
,
and
the
foolishnes
of
Christ
is
that
which
ouercommeth
the
wisdome
of
the
world
,
by
the
which
it
hath
pleased
God
to
saue
as
many
as
beleue
.
If
thou
doubtest
not
them
to
be
mad
which
detract
thy
vertue
,
and
cal
Christian
life
,
(
that
is
heauenly
wisdome
)
madnes
,
remember
then
how
great
thy
madnes
would
be
,
to
be
seduced
from
thy
determined
course
in
liuing
well
,
by
the
iudgement
of
mad
men
,
whereas
euery
error
is
to
be
taken
away
by
correction
,
not
enlarged
by
imitation
.
Let
them
neigh
,
let
them
baule
,
let
them
barke
,
goe
thou
on
lustely
thy
iourney
,
and
weigh
by
their
wickednes
how
much
thou
art
indebted
vnto
God
,
who
hath
enlightened
thee
that
satest
in
the
shadowe
of
death
,
and
translated
from
their
companie
,
who
wandered
and
wallowed
here
and
there
out
of
the
waye
without
a
guide
in
most
obscure
darkenes
,
hath
associated
thee
with
the
sonnes
of
light
.
Let
that
most
sweete
voyce
of
the
Lord
alwaies
sound
in
thy
eares
:
Let
the
dead
burie
their
dead
,
follow
thou
me
.
They
are
dead
which
liue
not
to
God
,
and
in
the
time
of
temporall
death
most
painefully
and
labouriously
purchase
to
themselues
eternall
death
:
of
whom
if
thou
demaundest
whether
they
goe
,
how
they
apply
their
endeuors
,
works
and
cares
,
and
to
conclude
,
what
end
they
haue
prefixed
and
prescribed
to
themselues
,
by
the
attaining
wherof
they
are
become
happy
,
they
haue
either
nothing
at
al
to
answere
,
or
els
they
speak
words
of
repugnance
and
contrarietie
to
themselues
as
it
were
the
dotings
of
phanatical
persons
,
neither
know
they
what
to
doe
,
but
according
to
the
maner
of
them
that
swim
in
flouds
(
by
the
force
of
an
euill
induced
custome
)
they
are
carried
as
it
were
with
the
rage
of
a
streame
:
on
the
one
side
iniquitie
blinding
them
,
on
the
other
side
Sathan
prouoking
them
to
euill
,
fall
downe
headlong
into
all
mischiefe
,
being
blinde
guides
of
the
blinde
,
vntill
death
vnawares
take
them
,
and
it
be
said
vnto
them
,
Frend
,
this
night
will
they
require
thy
soule
of
thee
,
but
whose
shall
those
things
be
which
thou
hast
prouided
?
Then
they
commend
those
whom
they
condemned
,
then
they
praise
those
whom
they
despised
,
and
would
imitate
those
when
they
cannot
,
whom
when
they
might
ensue
,
they
had
rather
pursue
.
Listen
not
,
my
deare
sonne
,
to
what
men
shall
either
say
or
thinke
of
thee
,
account
it
nothing
,
only
view
in
thy
mind
the
iudgement
of
God
,
which
he
will
geue
to
euery
man
according
to
his
workes
,
in
his
reuelation
from
heauen
,
with
Angels
and
powers
,
taking
vengeance
on
al
with
fiery
flames
which
haue
not
knowen
God
,
&
obeyed
his
Gospell
,
which
(
as
the
Apostle
saith
)
shall
bee
destroyed
for
euer
from
the
face
of
God
,
and
from
the
glorie
of
his
vertue
,
when
hee
shall
come
to
be
glorified
in
his
saints
,
and
to
be
made
wonderfull
in
all
them
which
haue
beleeued
.
It
is
written
,
Feare
not
him
which
is
able
to
destroy
the
body
,
but
him
which
is
able
to
cast
thy
soule
downe
to
hell
.
But
how
much
lesse
art
thou
to
feare
them
which
are
able
neither
to
hurte
the
body
nor
soule
,
who
if
they
now
backbite
thee
gouerned
by
reason
,
they
will
not
the
lesse
backbite
thee
,
if
thou
shouldest
leaue
to
be
vertuous
,
and
come
to
be
vicious
,
not
because
vice
displeaseth
them
,
but
because
the
vice
of
backbiting
alwayes
pleaseth
them
.
Shunne
,
if
thou
hast
any
care
of
thy
soules
health
,
shun
as
much
as
thou
canst
their
companie
,
and
returning
to
thy selfe
,
often
pray
thou
in
secrete
vnto
thy
most
mercifull
father
,
crying
out
with
the
Prophet
,
Vnto
thee
O
Lord
haue
I
lift
vp
my
soule
,
my
God
in
thee
doe
I
trust
,
I
will
not
be
ashamed
though
mine
enemies
mocke
me
and
scorne
me
,
for
all
that
hope
and
trust
in
thee
shall
not
be
confounded
.
Let
them
be
confounded
that
doe
wickedly
:
teach
me
thy
waies
,
O
Lord
,
and
shew
me
thy
paths
,
direct
me
in
thy
trueth
,
and
teach
mee
,
for
thou
art
God
my
Sauiour
,
in
thee
will
I
alwaies
trust
.
See
also
that
thou
remember
death
to
be
at
hand
,
and
the
small
time
wee
haue
to
liue
,
yea
lesse
then
a
geometricall
poynt
:
then
how
euill
that
auncient
enemie
is
,
which
promiseth
vs
the
kingdomes
of
the
world
,
that
hee
might
take
from
vs
the
kingdome
of
heauen
:
how
false
pleasures
are
which
imbrace
vs
to
the
end
to
strangle
vs
:
how
deceitfull
are
honors
,
which
lift
vs
vp
to
cast
vs
down
:
how
deadly
are
riches
,
which
the
more
they
feede
vs
,
the
more
they
poyson
vs
:
how
short
,
how
vncertaine
,
how
wauering
,
how
false
,
how
fantastike
is
all
that
which
all
these
together
had
at
wish
,
are
able
to
accomplish
vnto
vs
.
How
great
things
are
promised
&
prouided
for
these
,
which
despising
the
presents
,
seek
that
Countrey
,
whose
king
is
Deitie
,
whose
law
is
charitie
,
whose
maner
is
eternitie
.
With
these
and
such
like
cogitations
occupie
thy
minde
,
which
will
stirre
thee
vp
sleeping
,
kindle
thee
cooling
,
confirme
thee
staggering
,
and
yeeldeth
vnto
thee
winges
of
godly
loue
,
tending
to
heauen
,
that
when
thou
shalt
come
vnto
vs
,
the
which
we
al
expect
with
earnest
desire
we
may
not
only
see
thee
whom
we
would
,
but
also
such
as
we
would
.
Farewell
,
and
loue
God
,
whom
thou
hast
so
begun
.
FINIS
.