The
Preface
to
the
first
Part.
AS
there
are
many
who
do
highly
esteeme
of
Antiquitie
,
and
haue
it
in
great
admiration
,
and
are
(
if
I
may
so
speake
)
so
zealously
affected
towards
it
,
that
the
reuerence
they
beare
it
,
is
in
the
nearest
degree
to
superstition
:
so
there
are
others
(
on
the
contrary
)
who
are
so
farre
from
giuing
it
that
which
of
due
belongs
vnto
it
,
that
they
do
not
onely
disgrace
it
what
they
can
,
but
euen
tread
it
vnder
foote
.
Now
that
these
two
opinions
(
be
they
fancies
or
humors
)
haue
borne
sway
among
the
auncient
,
shall
appeare
hereafter
by
pregnant
proofes
.
But
for
the
better
manifestation
of
the
reasons
whereon
they
ground
their
opinions
,
I
thought
it
not
impertinent
to
treate
in
generall
of
the
vertues
and
vices
of
auncient
times
,
searching
out
the
first
source
and
spring
thereof
:
that
so
in
the
sequel
of
this
discourse
I
may
come
to
examine
and
trie
the
truth
of
the
old
prouerbiall
sentence
,
which
saith
by
way
of
aequiuocation
,
Le
monde
va
tousiours
à
l'empire
,
The
world
growes
daily
worse
and
worse
.
And
so
descending
(
as
it
were
)
by
steps
and
degeees
,
may
note
and
obserue
the
examples
of
alterations
which
haue
happened
in
this
age
or
somewhat
before
,
as
an
Introduction
to
the
Preparatiue
treatise
of
the
Apology
for
Herodotus
.
And
first
I
will
begin
with
the
description
of
the
first
Age
,
not
as
it
is
recorded
in
Canonicall
Scripture
,
which
cannot
lie
;
but
in
the
Apocryphall
writings
of
Poets
,
who
cannot
speake
the
truth
;
being
as
false
,
fond
and
fabulous
,
as
it
is
true
,
certaine
and
vnfallible
.
And
I
beginne
with
Poets
the
rather
,
because
most
men
haue
euer
bene
addicted
to
the
reading
of
Poemes
,
being
thereunto
allured
by
their
pleasant
fictions
,
which
insinuating
themselues
by
little
and
little
into
their
eares
,
haue
in
processe
of
time
so
setled
in
their
minds
,
that
they
haue
taken
deepe
rooting
therein
.
Whereby
we
perceiue
,
how
men
in
old
time
by
entertaining
of
fables
,
and
suffering
them
to
lodge
and
harbour
in
their
minds
,
haue
bene
brought
to
beleeue
many
fond
fooleries
,
which
haue
bene
conueyed
from
hand
to
hand
,
and
deliuered
by
tradition
from
father
to
sonne
.
Whereas
the
Scripture
hath
bene
locked
vp
(
as
it
were
)
in
an
vnknowne
tongue
,
as
well
from
these
great
admirers
and
scorners
of
antiquitie
,
as
from
those
of
whom
I
am
about
to
speake
.
Nay
,
many
who
haue
had
some
smattering
knowledge
therein
,
haue
reiected
them
as
more
fabulous
then
meere
deuised
fables
.
For
some
poeticall
fictions
taken
originally
from
the
sacred
fountaine
of
veritie
(
as
a
true
storie
may
be
disguised
sundry
waies
)
seeme
more
probable
in
some
mens
corrupt
iudgement
then
the
truth
it selfe
,
as
shall
be
exemplified
in
the
Chapter
following
.
CHAP.
I.
A
description
of
the
first
Age
of
the
world
,
called
by
Poets
Saturnes
,
and
the
golden
Age
:
and
how
they
haue
depraued
it
with
their
foolish
fictions
,
as
they
haue
done
other
histories
in
the
Bible
.
IF
we
will
giue
any
credite
to
Greeke
and
Latin
Poets
,
we
must
confesse
that
the
first
age
(
called
by
them
the
golden
age
)
was
as
happy
as
a
man
could
wish
.
For
the
ground
without
tilling
or
manuring
plentifully
affoorded
all
commodities
for
the
life
of
man
;
which
were
common
to
all
,
seeing
no
man
knew
what
mine
and
thine
meant
:
and
consequently
were
not
acquainted
with
hatred
,
enuie
and
stealth
,
much
lesse
with
warre
;
and
therefore
needed
not
to
beare
armes
against
any
,
saue
onely
(
as
some
are
of
opinion
)
against
wilde
beasts
,
which
they
were
not
greatly
to
feare
neither
,
considering
their
walles
were
so
high
that
they
could
not
spring
them
,
and
so
strong
that
they
could
not
demolish
them
.
I
say
as
some
are
of
opinion
:
for
others
make
no
exception
at
all
,
but
affirme
that
wilde
beasts
were
then
more
gentle
and
tractable
then
tame
ones
are
at
this
day
:
and
that
those
which
are
now
poisonfull
and
venimous
(
as
experience
shewes
)
were
then
nothing
dangerous
.
But
to
leaue
this
dispute
,
and
to
prosecute
my
former
description
touching
the
particular
,
wherein
all
generally
accord
;
we
shall
further
beleeue
(
I
say
)
that
as
there
were
then
no
lawes
,
so
neither
was
there
need
of
any
,
seeing
no
man
wished
the
hurt
or
hinderance
of
his
neighbour
,
neither
was
sollicited
thereto
by
any
meanes
.
Besides
,
they
knew
not
what
sicknesse
meant
:
and
as
they
were
of
a
strong
and
sound
constitution
,
so
did
they
abound
with
all
things
necessary
for
the
sustentation
of
mans
life
,
albeit
they
knew
not
of
what
colour
gold
,
siluer
,
copper
,
or
other
mettals
were
.
For
men
were
not
then
so
curious
to
dig
the
earth
to
know
what
nature
had
hid
in
the
bowels
thereof
.
Besides
,
they
minded
not
the
sea
,
neither
tooke
they
triall
in
what
sort
the
windes
did
tosse
the
waues
;
for
euery
man
abode
at
his
owne
home
,
like
the
snaile
in
her
shel
,
or
the
Monk
in
his
cell
,
nothing
curious
nor
carefull
to
know
what
his
next
neighbours
did
;
no
more
then
the
old
man
in
Claudian
,
who
though
he
dwelt
within
a
quarter
of
a
mile
of
Verona
(
or
thereabout
)
yet
neuer
went
thither
in
all
his
life
:
nor
then
the
Venetian
gentleman
,
who
being
almost
foure
score
and
ten
yeares
old
,
neuer
desired
to
go
out
of
Venice
vntill
he
was
confined
therein
as
in
a
prison
.
This
(
to
omit
the
hony
and
milken
riuers
with
such
like
toyes
)
is
the
summe
of
that
which
Poets
haue
deliuered
touching
the
felicity
of
that
age
,
and
of
that
plaine
,
honest
,
and
vpright
dealing
which
was
then
in
vse
,
notwithstanding
the
great
plentie
and
abundance
of
all
things
,
contrary
to
the
old
Greeke
prouerb
,
which
hath
bene
found
too
true
of
other
ages
,
A
good
land
,
a
bad
people
.
Now
that
this
Poeticall
description
of
the
felicitie
of
the
first
age
is
true
in
generall
(
if
we
consider
the
state
of
man
before
the
fall
)
we
may
not
denie
,
except
we
will
call
the
Scripture
into
question
:
I
say
in
generall
,
not
insisting
vpon
particulars
,
though
Poets
like
wire-drawers
extend
it
further
then
they
are
warranted
by
holy
writ
,
which
shewes
how
that
immediatly
after
the
fall
of
our
first
parents
man
did
eate
his
bread
in
the
swe●te
of
his
browes
,
of
which
Poets
also
speake
,
though
turkishing
the
storie
,
or
(
to
speake
more
properly
)
turning
it
into
a
meere
fable
:
affirming
that
the
great
God
Iupiter
created
the
world
of
a
huge
confused
masse
,
which
they
call
Chaos
(
wherein
the
elements
were
mingled
pel-mell
)
and
that
Prometheus
afterwards
formed
men
of
earth
tempered
with
water
,
in
the
likenesse
and
similitude
of
the
Gods
.
They
adde
moreouer
,
that
he
stole
fire
from
heauen
,
and
conueyed
it
downe
to
the
earth
;
wherea●
this
great
God
was
so
highly
offended
(
in
that
men
by
this
meanes
found
out
mechanical
arts
and
sciences
)
that
for
a
punishment
he
sent
them
a
yong
damsell
framed
by
all
the
Gods
,
(
each
of
them
hauing
bestowed
something
vpon
her
,
some
to
perfect
her
in
beautie
,
others
to
make
her
wanton
,
subtill
,
craftie
,
and
full
of
alluring
freights
;
Vulcan
hauing
formerly
framed
the
body
of
clay
,
and
after
infused
the
soule
into
it
)
and
directed
her
first
to
Prometheus
,
who
being
wary
and
wise
▪
would
not
receiue
her
,
mistrusting
some
trechery
:
but
his
vnwise
brother
Epimetheus
willingly
accepted
of
her
,
&
gaue
her
entertainment
.
Howbeit
he
felt
the
smart
of
it
shortly
after
,
and
not
he
onely
,
but
all
his
posteritie
after
him
.
For
this
Minion
forthwith
opened
a
box
,
whereout
issued
all
manner
of
euils
,
mischiefes
and
miseries
,
which
haue
euer
since
harboured
in
the
world
.
Now
vnder
these
fables
and
fictions
lay
the
true
story
of
the
creation
of
our
first
parents
,
and
of
their
Apostasie
(
as
it
were
)
masked
and
disguised
.
For
by
the
first
man
framed
by
Prometheus
,
we
are
to
vnderstand
Adam
;
and
by
the
yong
damsell
called
Pandora
,
Eue
,
(
who
being
brought
to
Adam
,
was
the
cause
of
his
fall
:
)
and
by
the
fire
which
was
stolne
from
heauen
(
by
meanes
whereof
men
came
to
the
knowledge
of
mechanicall
arts
)
the
forbidden
fruite
,
whereby
they
had
experimentall
knowledge
of
good
and
euill
.
True
it
is
,
all
Poets
stay
not
here
;
but
(
as
it
is
the
custome
to
amplifie
and
enlarge
mens
reports
)
adde
that
Prometheus
fashioning
the
first
man
of
earth
,
infused
into
him
somewhat
of
the
nature
of
euery
beast
(
for
all
of
them
were
then
created
)
as
namely
part
of
the
Lions
fury
,
which
he
instilled
into
his
breast
.
Howbeit
poore
Prometheus
could
not
escape
their
sharpe
censures
,
for
not
hauing
duly
considered
of
all
things
appertaining
to
the
constitution
of
a
humane
body
:
as
for
not
making
windowes
in
his
breast
,
whereby
we
might
see
what
was
in
his
heart
;
seeing
most
mens
hearts
and
tongues
agree
no
better
then
harpe
and
harrow
.
Againe
,
whereas
some
say
,
that
this
Pandora
was
the
first
woman
that
was
made
:
others
affirme
that
Prometheus
framed
a
certaine
〈◊〉
number
of
women
,
immediatly
after
the
creation
of
man
,
and
they
blame
him
more
for
this
second
worke
then
for
the
first
:
for
he
ought
(
say
they
)
to
haue
considered
sundry
things
in
the
framing
of
this
sexe
,
which
it
seemeth
he
did
not
;
alledging
this
among
the
rest
,
that
he
gaue
vnto
them
as
large
a
tongue
as
vnto
men
;
whereas
if
they
had
had
but
halfe
a
tongue
,
they
would
haue
pratled
more
then
enough
.
But
if
Prometheus
would
make
me
his
Proctour
to
pleade
his
cause
,
me
thinkes
I
should
not
be
vnprouided
of
an
answer
:
and
though
he
giue
me
not
my
fee
,
nor
request
me
to
speake
in
his
behalfe
,
yet
I
will
answer
in
a
word
,
that
he
knew
not
that
women
would
prattle
more
then
men
;
neither
could
he
imagine
how
their
ton●ues
could
vtter
one
thing
,
and
their
hearts
conceiue
another
.
No
maruell
therefore
if
he
did
not
preuent
the
inconueniences
which
he
did
not
foresee
.
But
to
returne
to
the
arguments
which
all
Poets
haue
handled
with
one
accord
,
borowing
them
from
the
Scripture
,
they
tell
vs
strange
tales
of
god-gastering
Giants
,
who
heaped
mightie
mountains
one
vpon
another
,
which
might
serue
them
in
stead
of
ladders
to
scale
the
heauens
:
whereas
the
Scripture
speakes
onely
of
such
as
would
needs
build
a
Tower
whose
toppe
might
reach
to
heauen
:
neither
doth
it
call
them
Giants
,
though
elsewhere
it
make
mention
of
such
.
The
floud
likewise
was
a
common
argument
with
Poets
,
who
agree
with
the
Scripture
in
the
cause
wherefore
it
was
sent
,
viz.
as
a
punishment
for
the
sinne
of
man
.
Now
in
speaking
of
the
golden
Age
,
I
thought
it
not
amisse
to
proceed
a
little
further
,
to
treate
of
these
Poetical
fictions
,
to
the
end
I
may
shew
(
as
occasion
shall
serue
)
that
if
these
narrations
,
being
no
better
then
wel
qualified
fictions
(
for
as
they
are
termed
fables
,
so
are
they
acknowledged
to
be
no
other
)
haue
notwithstanding
some
hidden
truth
in
them
,
when
they
are
diligently
sought
into
,
and
sounded
to
the
bottome
:
we
ought
not
lightly
to
condemne
auncient
histories
,
those
especially
whereunto
auncient
writers
haue
subscribed
,
as
not
hauing
the
least
shew
or
semblance
of
truth
.
In
the
meane
time
I
confesse
,
that
as
Poets
haue
disguised
,
yea
falsified
sundry
histories
in
the
Scripture
:
so
haue
sundry
historiographers
likewise
done
,
as
namely
Iosephus
,
and
Eusebius
in
his
Euangelicall
preparation
.
I
remember
also
,
that
when
I
was
in
Italie
I
read
in
one
of
their
Libraries
a
fragment
of
Diodorus
Siculus
,
where
he
speakes
of
Moses
,
turning
him
like
Proteus
into
euery
forme
and
fashion
.
And
what
(
I
beseech
you
)
haue
some
historians
written
of
the
originall
and
religion
of
the
Iewes
?
What
haue
they
also
spoken
of
our
blessed
Sauiour
?
And
though
I
should
grant
all
these
to
be
fictions
in
historians
,
yet
they
shall
pardon
me
(
if
they
please
)
if
I
do
not
grant
that
a
man
transported
with
a
preiudicate
opinion
may
condemne
any
historie
vpon
his
meere
(
and
it
may
be
foolish
)
fancie
.
For
as
there
is
no
reason
that
the
good
should
suffer
for
the
bad
:
so
neither
that
true
stories
should
beare
part
of
the
punishment
due
to
the
false
.
Thus
then
I
returne
to
the
golden
Age
.
CHAP.
II.
Another
description
of
the
first
Age
of
the
world
(
called
by
Poets
Saturnes
,
and
the
golden
Age
)
as
it
is
recorded
in
Scripture
,
after
the
fall
of
our
first
parents
.
And
in
what
sence
those
two
Epithets
may
be
giuen
to
the
Age
wherein
we
liue
.
POëts
(
as
I
haue
shewed
a
little
before
)
confine
not
the
felicitie
of
the
first
age
of
the
world
(
described
in
the
former
Chapter
)
in
so
straight
and
narrow
bounds
as
the
Scripture
doth
,
but
giue
it
a
farre
longer
time
and
tearme
of
yeares
.
For
the
murder
committed
by
Cain
,
is
much
more
auncient
then
that
committed
by
Romulus
,
or
any
mentioned
in
prophane
story
.
Notwithstanding
if
we
make
the
Scripture
Iudge
and
Vmpire
of
this
controuersie
(
as
Christians
ought
)
we
must
needs
confesse
that
simple
and
plaine
dealing
continued
long
after
the
fall
of
our
first
parents
,
in
as
great
and
ample
measure
,
if
not
in
greater
then
euer
it
did
since
;
and
that
men
were
not
so
loose
and
licentious
,
so
woluish
and
malicious
in
the
golden
Age
,
as
in
the
ages
following
:
in
harmlesse
innocencie
and
simplicitie
,
resembling
the
russet-coates
of
the
country
,
in
comparison
of
subtill
citizens
.
So
that
the
murther
committed
by
Cain
,
may
seeme
as
strange
(
considering
the
time
)
as
a
murther
committed
at
this
day
by
a
countrey
Coridon
,
in
comparison
of
one
committed
by
a
citizen
or
Courtier
.
But
howsoeuer
the
mystery
of
that
secret
stand
,
certaine
it
is
that
such
dissolute
demeanour
and
loosenesse
of
life
,
such
riot
and
excesse
,
such
swearing
and
swaggering
,
was
neuer
heard
of
in
the
prime
and
infancy
of
the
world
as
afterward
towards
the
middle
Age
,
and
as
now
in
the
decrepit
Age
thereof
;
in
the
decrepite
Age
(
I
say
)
if
we
may
beleeue
our
eyes
,
or
iudge
by
the
course
and
cariage
of
things
,
or
credit
such
as
are
better
able
to
iudge
of
such
questions
then
our selues
.
Neuerthelesse
(
vnder
correction
of
better
iudgement
)
I
am
of
opinion
that
it
fareth
with
the
vniuerse
or
great
world
,
as
with
man
the
litle
world
;
in
that
The
older
it
waxeth
,
the
more
it
doteth
.
For
he
that
shall
seriously
consider
the
guise
of
the
world
at
this
day
,
cannot
but
say
that
it
doteth
extreamely
,
and
that
it
resembles
the
age
of
our
good
grandsire
,
gray-bearded
Saturne
,
whose
old
and
auncient
name
it
may
iustly
challenge
to
it selfe
:
though
on
the
other
side
,
it
may
well
be
called
the
golden
Age
,
in
the
sence
that
Ouid
applied
it
to
his
owne
,
when
he
saith
,
Aurea
nunc
verè
sunt
saecula
:
plurimus
auro
Venit
honos
:
auro
conciliatur
amor
.
That
is
,
Golden
is
our
latest
worlds
age
most
iustly
reported
:
Gold
alone
our
loue
buyes
:
gold
onely
purchaseth
honor
.
CHAP.
III.
How
some
haue
ascribed
too
much
to
Antiquitie
,
and
others
derogated
too
much
from
it
.
LEt
vs
now
consider
,
whether
by
our
former
description
of
the
first
Age
,
it
may
appeare
whereon
these
great
admirers
and
contemners
of
antiquitie
rest
and
rely
themselues
.
And
let
vs
in
the
first
place
examine
the
reasons
which
they
alledge
for
confirmation
of
their
opinions
.
First
then
we
are
to
obserue
,
that
the
ouer-great
reuerence
which
some
haue
borne
to
antiquitie
,
is
sufficiently
testified
by
certaine
Latine
phrases
,
as
when
we
say
,
Nihil
antiquius
habui
(
that
is
,
word
for
word
,
I
esteemed
nothing
more
auncient
)
in
stead
of
this
,
There
was
nothing
in
the
world
so
neare
or
deare
vnto
me
;
or
,
I
had
greater
care
of
it
then
of
any
thing
in
the
world
besides
.
And
,
Nihil
mihi
est
antiquius
illa
re
,
that
is
,
I
account
nothing
more
deare
,
I
hold
nothing
more
precious
.
So
Plautus
,
when
he
would
commend
a
yong
man
to
be
well
qualified
,
saith
he
was
indued
antiquis
moribus
.
Againe
,
the
Latins
call
that
prisca
fides
which
the
French
call
La
bonne
foy
,
that
is
,
plaine
meaning
,
simple
and
honest
dealing
.
And
Cicero
seemes
to
call
those
men
antiquos
,
who
vsed
old
and
ancient
simplicitie
,
and
were
(
as
a
man
would
say
)
plaine
Dunstable
.
But
the
question
is
,
what
ground
they
haue
for
their
opinion
,
who
by
such
phrases
do
so
highly
honour
and
magnifie
antiquitie
?
To
which
I
answer
,
that
they
who
call
good
manners
antiquos
mores
,
and
plaine
dealing
priscam
fidem
,
allude
(
no
doubt
)
to
the
golden
Age
,
and
the
plaine
simple
dealing
vsed
in
those
dayes
,
as
we
haue
described
it
in
the
second
chapter
.
Wheras
it
is
certain
that
they
which
vsed
this
phrase
,
Nihil
antiquius
habui
,
I
esteemed
nothing
more
auncient
,
in
stead
of
,
I
had
nothing
in
greater
account
,
&c.
had
an
eye
to
a
further
matter
.
Some
say
they
respected
the
honour
which
was
giuen
to
aged
persons
,
which
seemes
to
be
more
probable
in
that
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
all
one
with
the
Latin
,
both
for
sound
and
signification
:
for
it
is
applied
to
old
men
,
whereas
the
Latin
word
antiquus
is
neuer
vsed
in
that
sence
.
Wherfore
(
vnder
correction
)
I
am
of
opinion
that
it
is
a
phrase
borowed
from
the
great
account
and
estimation
which
was
had
of
antique
works
in
former
time
,
especially
of
painters
and
caruers
.
For
when
they
spake
of
a
picture
or
ancient
statue
,
they
meant
a
rare
and
exquisite
peece
of
worke
,
which
was
much
set
by
,
and
of
great
price
:
which
they
vnderstood
not
onely
of
the
pictures
of
Apelles
and
Zeuxis
,
or
of
the
statues
of
Scopas
,
Myron
,
Praxiteles
,
and
like
cunning
artisans
of
those
times
(
whose
workes
were
then
in
farre
greater
request
then
those
of
Durer
,
Raphaël
,
and
Michael
Angelo
are
at
this
day
)
but
of
sundry
other
workmen
of
meaner
note
and
later
times
.
About
which
toyes
some
haue
bene
exceeding
curious
.
For
Horace
reporteth
that
one
Damasippus
was
so
caried
away
with
curiositie
in
this
kind
,
that
it
bereft
him
of
his
wits
.
And
I
leaue
it
to
thy
consideration
(
gentle
Reader
)
what
the
Poet
(
if
he
were
now
liuing
)
would
say
of
these
buyers
,
engrossers
,
and
inhancers
of
Antikes
,
with
whom
the
world
is
so
pestered
at
this
day
,
and
at
whose
cost
so
many
cheaters
make
such
good
cheare
;
who
(
poore
soules
)
are
so
farre
from
discerning
betweene
antique
and
moderne
,
that
they
scarce
vnderstand
the
meaning
of
the
word●
,
(
which
,
such
as
it
is
,
was
lately
brought
hither
into
France
by
some
fidling
Italian
)
and
this
it
is
which
makes
them
put
their
hand
so
often
to
their
purses
,
and
pay
for
the
pins
.
And
verily
the
Sauoyard
did
featly
and
finely
,
who
going
about
to
catch
a
sottish
Antiquary
,
foolishly
fond
of
such
toyes
,
after
that
the
fantastick
had
courted
him
a
long
time
,
in
the
end
for
a
goodly
auncient
monument
shewed
him
his
wife
who
was
foure
score
yeares
of
age
.
But
to
returne
to
the
argument
in
hand
.
Many
men
in
times
past
were
strangely
possessed
and
besotted
with
this
humorous
and
itching
desire
of
antiquitie
in
matters
of
Poems
and
Poetry
:
a
fault
complained
of
in
the
second
booke
of
the
Greeke
Epigrams
,
but
much
more
by
Horace
,
when
he
saith
,
Si
meliora
dies
,
vt
vina
,
Poëmata
reddit
,
Scire
velim
pretium
chartis
quotus
arroget
annus
.
Scriptor
ab
hinc
annos
centum
qui
decidit
,
inter
Perfectos
,
veteresque
referri
debet
,
an
inter
Viles
atque
nouos
?
That
is
,
If
Poëms
wont
as
wine
receiue
their
praise
From
lenger
dayes
:
faine
would
I
know
what
yeare
Our
writings
mote
in
deare
?
If
he
that
wrate
About
the
date
of
hundred
yeares
agone
,
Be
deemed
one
of
writers
ripe
and
sage
,
Or
of
the
moderne
age
?
He
further
alledgeth
sundry
other
arguments
to
this
purpose
,
Lib.
2.
Epist.
1.
Well
,
be
it
so
(
may
some
say
)
that
this
phrase
,
Ie
n'ay
rien
eu
plus
antique
,
that
is
,
I
esteemed
nothing
more
auncient
,
had
his
originall
from
the
great
opinion
which
was
had
of
antiques
,
whether
building
or
pictures
;
but
why
were
they
had
in
so
great
account
?
To
which
(
omitting
Poets
)
I
answer
,
that
for
as
much
as
they
had
such
exquisite
and
perfect
workmen
in
old
time
,
it
seemes
they
were
of
opinion
,
that
the
nearer
their
successors
followed
them
,
the
more
they
retained
of
their
perfection
.
Another
argument
of
our
auncesters
faithfull
and
plaine
dealing
,
in
doing
the
workes
they
tooke
in
hand
more
substantially
then
workmen
are
wont
to
do
at
this
day
,
may
be
taken
from
the
old
and
ancient
manner
of
building
,
which
seems
to
be
of
iron
or
of
steele
in
respect
of
ours
.
I
meane
such
buildings
as
were
wroght
with
ciment
.
It
will
here
(
I
know
)
be
answered
,
that
cyment
is
not
now
in
vse
.
And
I
answer
againe
,
that
the
small
care
which
men
haue
had
to
worke
soundly
and
substantially
,
neuer
respecting
how
sleight
and
slender
their
buildings
be
,
hath
marred
all
.
Howbeit
if
any
man
shall
thinke
this
reason
weake
or
insufficient
,
he
may
hold
him
to
the
former
;
which
notwithstanding
I
durst
not
alledge
of
Poems
,
sith
it
holds
not
true
in
generall
,
but
onely
in
particular
.
For
though
it
may
be
truly
said
,
that
Homers
great
fame
made
other
auncient
Greeke
Poets
generally
better
thought
of
,
by
reason
that
this
opinion
possessed
most
mens
minds
,
that
the
nearer
they
were
vnto
him
in
time
,
the
perfecter
they
were
in
Poetry
.
Yet
the
same
cannot
be
said
of
the
Latin
Poets
.
For
it
cannot
be
denied
but
that
Virgil
excelled
all
the
Epickes
:
that
Tibullus
and
Ouid
wonne
the
garland
from
all
the
Elegiacks
:
that
Horace
was
the
chiefe
of
choise
among
the
Lyricks
.
And
(
if
I
may
be
so
bold
as
to
interpose
an
example
of
the
Poets
of
our
time
)
would
it
not
be
iniurious
(
trow
we
)
to
our
moderne
French
Poets
de
la
pleiade
,
if
their
ancestors
should
be
preferred
before
them
?
Verily
I
am
of
opinion
,
that
he
that
should
prefer
them
before
them
,
should
do
them
as
great
wrong
as
they
do
sundry
other
Poets
(
their
equals
at
least
in
time
)
in
pearking
before
them
,
onely
because
their
Muse
is
too
maidenly
,
as
being
nothing
so
wanton
and
lasciuious
as
theirs
,
but
resembling
rather
that
of
Ioachim
du
Bellay
.
But
be
this
spoken
as
it
were
vnder
Benedicite
,
and
by
way
of
parenthesis
,
and
let
this
be
the
conclusion
,
that
the
reason
formerly
alledged
,
why
auncient
workmanship
was
so
highly
esteemed
,
and
in
such
request
,
is
not
generally
true
of
Poems
and
Poetry
:
the
reasons
whereof
I
should
here
set
downe
,
but
that
my
occasions
wil
not
permit
me
to
trifle
away
the
time
with
such
toyes
;
I
will
therefore
leaue
it
to
those
that
haue
more
spare
time
and
idle
houres
then
my selfe
.
Now
as
we
begun
to
speake
of
the
extollers
of
Antiquitie
by
the
Latin
phrase
,
so
will
we
begin
with
the
contemners
of
it
by
the
Greeke
:
for
as
there
are
certaine
Latine
phrases
which
giue
testimony
of
the
reuerent
opinion
men
were
wont
to
haue
of
Antiquitie
;
so
are
there
Greeke
words
which
shew
the
contempt
and
disgrace
wherein
it
was
.
For
the
professors
of
the
Greeke
tongue
cannot
,
at
leastwise
ought
not
to
be
ignorant
,
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
in
proper
termes
is
as
much
as
old
and
auncient
)
is
meant
a
simple
soule
,
or
a
nouice
who
is
but
newly
crept
(
as
it
were
)
out
of
the
shell
.
The
reason
of
this
their
opinion
is
very
apparent
and
plaine
:
for
they
called
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
ancients
)
which
were
very
simple
,
sottish
,
grosse
and
blockish
,
as
being
perswaded
that
men
in
old
time
(
especially
in
the
golden
Age
)
were
but
simple
swaines
in
comparison
of
those
that
came
after
.
Thus
then
we
see
how
Antiquitie
hath
bene
admired
by
some
,
and
contemned
by
others
,
for
diuers
reasons
,
as
hereafter
shall
be
declared
more
at
large
.
But
here
it
shall
not
be
amisse
(
for
the
winding
vp
of
this
Chapter
)
to
examine
a
few
ordinary
French
phrases
appertaining
to
this
argument
.
First
then
when
we
speake
of
antique
workes
(
that
is
,
of
works
made
after
the
old
fashion
)
we
do
it
for
the
most
part
in
scorne
and
contempt
,
contrary
to
the
Latins
,
as
if
we
should
say
Fait
lourdement
,
rudely
done
;
and
(
as
our
criticall
coiners
of
new
French
words
speake
at
this
day
)
goffement
,
grosly
or
absurdly
;
the
common
people
at
Paris
say
grosso
modo
.
Contrarily
,
we
honor
Antiquitie
much
,
in
calling
it
Le
bon
temps
,
the
good
time
.
For
when
we
say
,
those
that
were
du
bon
temps
saw
not
the
vanities
which
we
see
;
we
meane
the
men
of
old
time
.
The
like
honour
we
giue
to
aged
persons
,
when
we
call
an
old
man
Bon
homme
,
and
an
old
woman
Bonne
femme
;
for
a
man
shall
heare
them
now
and
then
(
when
they
are
called
Bons
hommes
,
bonnes
femmes
)
reply
and
say
(
alluding
to
this
second
acception
of
the
word
)
that
they
go
not
yet
with
a
staffe
.
I
obserued
before
,
that
that
which
the
Latins
call
Prisca
fides
,
we
French-men
call
La
bonne
foy
.
To
which
let
me
adde
,
that
the
Grecians
signifie
the
same
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
a
man
of
good
behauiour
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
ancient
.
For
by
both
these
words
they
are
wont
to
expresse
and
signifie
a
simple
soule
.
And
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
agreeth
very
fitly
with
our
French
phrase
,
Qui
va
à
la
bonne
foy
,
or
Qui
va
trop
à
la
bonne
foy
,
that
is
,
one
that
is
plaine
Dunstable
,
who
hath
neither
welt
nor
gard
,
but
is
as
plaine
as
a
pack-staffe
,
without
fraud
,
couen
or
deceit
.
Whereof
we
haue
examples
in
Coridons
of
the
countrey
,
in
whom
we
may
see
the
simplicitie
of
ancient
times
in
some
sort
shadowed
out
vnto
vs
.
Albeit
a
man
might
find
(
if
need
were
)
enow
such
swaines
euen
in
your
chiefest
cities
.
Witnesse
the
Embassadour
sent
to
the
Pope
by
a
Germaine
Prince
,
who
taking
his
leaue
of
his
Holinesse
speaking
vnto
him
in
Latin
,
and
saying
,
Tell
our
beloued
sonne
,
&c.
was
in
such
a
chafe
,
that
he
had
almost
giuen
him
the
lie
,
telling
him
that
his
Master
was
no
Priests
sonne
,
meaning
that
he
was
not
a
bastard
.
He
likewise
was
plaine
simplicitie
,
who
being
sent
with
a
letter
to
the
Queene
of
Nauarre
,
and
commaunded
to
kisse
it
before
he
deliuered
it
.
Because
his
Lord
told
him
in
words
of
doubtfull
construction
,
Carry
this
letter
to
her
Highnesse
,
and
before
you
present
her
with
it
,
[
*
](A68037-e10850-b)
*
Kisse
her
,
or
,
kisse
it
.
Baisez-la
;
(
which
may
be
vnderstood
either
of
the
Queene
or
of
the
letter
.
)
He
was
no
sooner
come
into
the
presence
,
but
he
went
to
the
Queene
and
kissed
her
(
not
doubting
but
that
he
had
courted
it
brauely
)
and
hauing
so
done
,
deliuered
her
the
letter
without
further
complement
.
We
say
also
Aller
à
la
bonne
foy
,
when
a
man
speakes
any
thing
in
simplicitie
,
which
would
be
harsh
or
hardly
taken
being
spoken
by
another
:
as
when
a
gentle
Gillian
told
king
Francis
the
first
,
that
when
she
saw
him
in
such
a
sute
,
she
thought
she
saw
one
of
the
nine
lepreux
(
that
is
,
lepers
)
as
they
are
vsually
painted
;
whereas
she
would
haue
said
,
One
of
the
nine
Preux
,
that
is
,
worthies
.
To
these
I
may
adde
the
example
of
the
silly
Sauoyard
,
who
taking
the
sentence
of
condemnation
which
passed
vpon
him
(
whereby
he
was
adiudged
to
be
hanged
)
verie
vnkindly
,
said
,
Hela
messiau
,
ie
vo
priou
per
la
pareille
,
fade
me
pletou
copa
la
teste
,
that
is
,
O
good
sirs
,
I
beseech
you
,
if
you
will
haue
me
requite
it
,
let
me
be
beheaded
.
For
in
saying
,
if
you
will
haue
me
requite
it
,
he
meant
simply
.
It
were
easie
to
alledge
sundry
other
examples
of
like
simplicitie
.
But
we
are
to
consider
,
that
though
a
sot
and
a
swaine
be
very
neare
of
kin
,
euen
cosingermans
at
the
least
,
yet
we
must
distinguish
them
,
especially
if
we
wil
follow
the
Grecians
,
who
call
the
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
though
euery
sot
be
a
simple
soule
,
yet
euery
simple
fellow
deserues
not
the
name
of
a
sot
.
For
example
,
inciuilitie
and
rusticitie
is
not
sottishnesse
,
except
it
be
accompanied
with
lurden-like
loutishnesse
:
although
it
come
farre
short
of
hers
,
who
being
chid
by
her
mother
because
she
did
not
thanke
her
affianced
louer
when
he
dranke
to
her
;
she
telling
her
roundly
of
her
fault
,
and
saying
,
Canst
thou
not
say
the
next
time
that
he
drinkes
to
thee
,
I
pledge
you
,
you
great
foole
?
Thinking
surely
she
had
learned
her
lesson
better
,
forgat
not
the
next
time
he
dranke
to
her
,
to
say
,
I
pledge
you
,
you
great
foole
.
He
also
meant
not
onely
simply
,
but
plaid
the
foole
in
graine
,
who
ate
the
Phisitians
prescript
,
(
I
meane
the
paper
wherein
it
was
written
)
because
he
had
bidden
him
take
it
.
And
I
doubt
not
but
the
Reader
wil
giue
me
good
leaue
to
enrole
a
certaine
Switzar
in
this
register
(
for
I
hope
I
shall
do
his
worship
no
wrong
)
who
with
great
importunitie
asked
requitall
and
satisfaction
for
the
French
pockes
which
he
had
gotten
in
the
Kings
seruice
.
And
if
I
durst
be
so
bold
as
to
speake
of
the
Scots
(
who
are
all
cosins
to
their
King
,
as
they
say
)
I
would
here
bring
in
a
F.
of
this
fraternitie
,
who
hauing
heard
none
in
his
awne
gude
cuntrey
but
gentlemen
of
the
better
sort
speake
French
,
wondred
not
a
litle
to
heare
the
poore
people
in
France
beg
their
almes
in
French
,
and
little
children
speake
it
so
readily
.
But
lest
any
man
should
say
that
I
spare
mine
owne
countri-men
,
and
spend
my
spirits
vpon
others
,
I
wil
here
bring
the
silly
Limosin
vpon
the
stage
,
who
hauing
seene
a
Spaniel
gentle
sold
at
Lions
for
foure
French
crownes
,
highed
him
straight
home
againe
,
for
certain
great
mastiues
which
he
had
left
behind
him
,
casting
with
himself
what
a
dog
of
such
a
bignesse
would
affoord
,
if
such
a
little
puppet
were
sold
at
so
high
a
rate
.
But
a
man
had
need
to
put
on
his
considering
cap
,
if
he
would
finde
fit
termes
to
expresse
such
fooleries
.
For
we
dayly
heare
of
sundry
accidents
,
which
at
the
first
a
man
wold
think
were
sottish
,
whereas
they
are
rather
to
be
counted
foolish
,
as
being
in
a
higher
degree
.
For
though
euery
foole
be
a
sot
,
yet
euery
sot
is
not
a
foole
:
which
I
might
exemplifie
in
the
Bishop
(
who
was
not
onely
a
sot
but
also
a
foole
;
)
who
after
he
had
trounced
his
Chanons
in
a
tedious
and
troublesome
suite
,
and
tossed
them
from
post
to
pillar
,
tooke
order
by
his
will
that
his
tombe
should
not
lie
along
,
but
stand
vpright
in
the
Church
,
fearing
lest
after
his
death
they
should
pisse
on
his
head
in
way
of
reuenge
.
As
foolish
was
he
,
who
put
out
the
candle
that
the
fleas
might
not
see
him
,
and
so
might
not
bite
him
.
He
likewise
deserued
this
name
(
what
country-man
soeuer
he
was
)
who
burning
his
shins
before
a
great
fire
,
had
not
the
wit
to
go
backe
,
but
sent
for
masons
to
remoue
the
chimney
.
Who
also
hauing
seene
some
spit
vpon
iron
to
trie
whether
it
were
hot
,
spit
in
his
pottage
to
know
whether
they
were
hot
or
not
.
The
same
sot
being
hit
on
the
back
with
a
stone
as
he
rode
vpon
his
mule
,
blamed
the
poore
beast
for
kicking
of
him
.
It
were
easie
to
alledge
sundry
like
examples
of
such
silly
sots
(
they
being
mo
then
a
good
many
,
and
in
such
plentie
that
they
are
not
daintie
.
)
But
these
shall
suffice
to
exemplifie
the
former
distinction
,
which
hath
bene
and
ought
to
be
made
betweene
a
sot
and
a
simple
swaine
:
which
I
was
enforced
,
to
make
easie
passage
for
that
which
foloweth
,
the
better
to
prosecute
my
intended
discourse
.
Howbeit
there
are
certaine
particulars
which
will
puzzle
a
man
shrewdly
to
tell
to
which
of
these
three
heads
(
or
common
places
)
they
ought
to
be
referred
,
those
especially
which
seeme
equally
to
participate
of
sottishnesse
and
simplicitie
(
I
alwayes
take
simplicitie
in
the
sence
that
we
vse
it
when
we
say
,
He
meaneth
simply
.
)
Wherefore
leauing
it
to
the
Readers
iudgement
,
I
will
only
adde
this
one
thing
,
that
it
is
held
in
France
a
greater
indignitie
to
be
called
sot
then
foole
,
notwithstanding
my
former
discourse
.
The
reason
is
,
because
that
when
we
call
a
man
a
sot
,
we
do
it
for
the
most
part
in
earnest
:
whereas
when
we
call
him
foole
,
we
do
it
ironically
and
in
iest
;
and
therefore
it
is
not
taken
in
so
ill
part
.
And
now
that
I
am
speaking
of
the
French
phrase
,
let
me
adde
one
thing
further
,
which
I
shall
desire
the
Reader
to
consider
,
viz.
that
(
if
my
memory
faile
me
not
)
we
cannot
call
a
man
foole
in
French
,
but
by
the
word
fol
;
whereas
we
haue
sundry
synonimes
for
a
sot
.
For
Niais
(
in
old
French
Nice
)
that
is
a
nouice
;
Fat
,
that
is
,
a
foole
;
Badaut
(
called
in
sundry
places
Badlori
)
a
cockneigh
;
Nigaud
,
a
noddie
;
Badin
,
a
boobie
;
and
such
like
,
are
all
sworne
brethren
(
at
least
cosingermans
)
to
a
sot
.
We
also
vse
proper
names
in
the
same
sence
,
as
when
we
say
C'est
vn
Benest
,
He
is
a
simple
cockscomb
(
for
in
this
phrase
it
is
pronounced
Benest
,
and
not
as
it
is
commonly
Benoist
.
)
Ioannes
is
vsed
somwhat
otherwise
;
for
when
we
say
,
C'est
vn
Ioannes
,
it
is
as
much
as
if
we
should
say
,
He
is
a
Pedant
,
or
a
quaint
Quanquam
for
Epistles
.
And
when
we
say
,
Vn
bon
Iannin
(
the
vulgar
sort
saith
Genin
)
we
vnderstand
a
wittald
,
who
takes
it
patiently
when
his
wife
makes
him
a
horned
beast
.
We
further
vse
the
word
Gruë
,
that
is
,
Crane
,
to
signifie
a
sot
:
for
C'est
vn
gruë
,
is
as
much
as
Ce'st
vn
sot
,
C'est
vn
niais
;
He
is
a
simple
sot
,
or
a
noddie
.
True
it
is
,
that
a
merry
companion
being
sued
for
an
action
of
trespas
,
and
brought
into
the
Court
for
calling
one
Bel
oiseau
,
that
is
,
faire
bird
,
and
then
telling
a
tale
of
a
Crane
,
was
not
so
mad
as
to
expound
his
meaning
▪
but
left
it
to
the
discretion
of
the
Iudges
.
For
the
plaintife
accusing
him
for
calling
〈◊〉
Bel
oiseau
,
said
that
he
had
called
him
cuckold
by
craft
,
in
calling
him
gosling
.
My
Lords
(
quoth
the
defendant
)
I
confesse
indeed
I
called
him
Bel
oiseau
,
that
is
,
faire
bird
,
but
I
denie
that
I
meant
a
gosling
,
neither
is
it
probable
I
should
so
meane
,
seeing
there
are
(
as
himselfe
confesseth
)
many
birds
fairer
then
a
Gosling
,
were
it
but
a
Crane
.
Whereupon
the
Iudges
(
hearing
him
fetch
ouer
his
aduersary
so
finely
,
and
nettle
him
worse
then
before
,
the
simple
noddie
neuer
perceiuing
it
)
brake
forth
into
such
a
fit
of
laughter
,
that
they
were
glad
to
rise
from
the
bench
,
not
knowing
whether
of
them
had
won
the
day
.
And
thus
much
of
a
Sot
.
If
any
shal
here
obiect
,
that
we
cal
a
man
foole
in
French
,
and
yet
neuer
vse
the
word
,
and
therfore
that
fol
hath
his
fellow
,
as
wel
as
sot
his
synonime
;
I
answer
that
it
followes
not
;
for
my
meaning
was
not
that
it
could
not
be
expressed
by
a
periphrasis
or
circūlocution
,
but
that
it
could
not
be
expressed
in
one
word
;
for
I
grant
indeed
,
that
when
we
wold
delay
the
harshnes
of
this
phrase
,
Il
tient
du
fol
,
He
is
but
a
foole
,
we
say
,
Il
a
le
cerueau
gaillard
,
He
is
light
headed
,
or
,
Il
a
le
cerueau
vn
peu
gaillard
,
He
is
somewhat
giddie
headed
:
whereas
others
say
,
Il
n'a
pas
le
cerueaubien
fait
,
He
is
somewhat
brainsick
;
or
Il
n'a
pas
la
teste
bien
faite
,
He
hath
a
crackt
cranny
;
or
,
Il
y
a
de
la
Lune
,
He
is
lunatik
;
or
,
Il
y
a
de
l'heumeur
,
he
is
humorous
.
The
word
Innocent
,
as
when
we
say
,
C'est
vn
poure
innocent
,
He
is
a
poore
innocent
,
importeth
not
so
much
:
and
Transporté
,
incensé
,
bestraught
of
his
wits
,
mad
,
and
such
like
,
imply
more
,
as
comming
nearer
to
the
signification
of
fury
.
Now
the
reason
hereof
,
viz.
why
we
should
haue
such
varietie
of
words
to
expresse
a
sot
,
and
but
one
(
if
we
speake
properly
)
to
expresse
a
foole
,
I
leaue
to
be
discussed
by
others
,
(
except
this
perhaps
be
the
reason
,
that
there
are
mo
sots
then
fools
:
)
&
wil
here
adde
one
thing
more
touching
those
phrases
of
which
we
spake
in
the
first
place
,
viz.
that
(
if
I
haue
rightly
obserued
)
we
vse
the
word
Mouton
,
that
is
sheepe
,
tropically
,
not
so
much
to
signifie
a
sot
,
as
a
simple
●oule
,
who
suffers
himself
to
be
led
by
the
nose
,
as
we
say
.
Which
is
common
to
vs
with
the
Grecians
,
as
with
Lucian
among
the
rest
,
saue
that
he
vseth
the
word
drawing
&
not
leading
.
He
hath
also
another
prouerb
to
the
same
effect
,
the
meaning
wherof
is
,
as
if
one
shold
say
,
He
follows
him
as
a
sheep
doth
a
greene
bough
:
which
may
serue
to
confirme
the
vse
of
this
metaphor
in
our
tong
.
Howbeit
we
haue
no
need
of
Lucians
authoritie
in
this
case
,
seeing
Aeschylus
(
one
of
the
ancientest
Greek
Poets
)
vseth
it
in
the
same
sence
.
But
to
omit
the
phrases
formerly
spoken
of
(
which
are
so
many
pregnant
proofs
of
the
contempt
of
Antiquitie
)
we
will
in
the
sequell
of
this
discourse
alledge
others
when
we
come
to
speake
of
those
Poets
who
(
contrary
to
the
current
and
common
receiued
opinion
)
thought
it
a
farre
happier
thing
for
them
that
they
liued
in
their
owne
age
,
then
if
they
had
liued
in
any
other
.
And
verily
my
purpose
was
here
to
haue
spoken
of
them
at
large
,
and
to
haue
added
them
as
a
supplement
to
this
Chapter
,
but
that
I
perceiue
I
haue
already
passed
my
bounds
.
Howbeit
I
haue
an
excuse
at
hand
,
viz.
that
he
which
hath
any
dealing
with
fooles
can
neuer
haue
done
.
CHAP.
IIII.
How
and
wherefore
certaine
Poets
so
earnestly
desired
the
golden
Age
.
WHen
Poets
(
whose
writings
serue
vs
in
stead
of
mirrours
,
wherein
we
may
behold
mens
turbulent
passions
)
compared
the
fashions
and
customs
of
their
owne
age
with
those
of
the
golden
Age
,
they
could
not
but
wish
that
it
had
bin
their
hap
they
had
bin
borne
and
liued
in
those
dayes
.
We
haue
an
example
hereof
in
Tibullus
,
who
hauing
recounted
the
happinesse
of
those
times
(
which
,
to
omit
other
particulars
,
were
not
harried
nor
rent
in
sunder
with
warres
and
garboiles
▪
)
breakes
out
into
this
patheticall
wish
:
Tunc
mihi
vita
foret
,
vulgi
nec
tristia
nossem
Arma
,
nec
audissem
,
corde
micante
,
tubam
.
That
is
,
Liu'd
I
againe
,
I
neuer
more
would
weare
No
deadly
armes
,
nor
neuer
more
would
heare
The
trumpets
warlike
sound
.
Neither
are
we
to
wonder
at
this
his
wish
,
seeing
that
Hesiod
(
who
liued
many
hundred
yeares
before
)
sigheth
and
saith
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
Would
I
mought
liue
in
this
leud
Age
no
more
,
But
or
had
since
bene
borne
,
or
dide
before
.
But
he
greatly
deceiued
himselfe
(
good
man
)
in
thinking
he
should
not
haue
bin
so
vnfortunate
if
he
had
liued
in
the
Age
following
.
For
this
is
no
new
saying
,
which
is
commonly
spoken
by
way
of
aequiuocation
,
Le
monde
va
tousiours
à
l'empire
:
The
world
growes
dayly
worse
and
worse
:
witnesse
Aratus
another
Greeke
Poet
,
who
in
the
Poeme
out
of
which
Saint
Paul
tooke
an
hemestichion
,
hath
these
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
Our
golden
Sires
left
as
their
last
bequest
,
An
age
some
deale
impaired
from
the
best
:
And
you
shall
framen
for
your
future
heires
,
A
worse
then
theirs
.
In
imitation
whereof
Horace
saith
,
Aetas
parentum
peior
auis
,
tulit
Nos
nequiores
,
mox
daturos
Progeniem
vitiosiorem
.
That
is
,
Our
parents
age
,
worse
then
our
auncestors
,
Hath
borne
vs
worse
then
they
,
and
we
shall
breed
A
farre
more
vicious
seed
.
But
how
commeth
it
to
passe
(
may
some
say
)
that
our
parents
should
be
more
vicious
then
their
fathers
and
grandfathers
,
and
they
likewise
then
their
forefathers
,
and
that
we
(
in
like
sort
)
should
exceed
not
onely
them
,
but
all
our
ancestors
,
and
our
children
vs
?
The
reason
hereof
(
me
thinkes
)
is
euident
.
For
as
he
which
is
sole
heire
to
many
rich
men
,
hauing
besides
the
inheritance
left
him
by
his
father
,
much
more
wealth
accrewing
vnto
him
otherwayes
,
must
needes
be
richer
then
they
whose
heire
he
is
:
In
like
maner
,
it
cannot
be
,
but
that
they
who
are
left
heires
de
Asse
of
all
their
auncestors
vices
,
and
by
their
good
husbandry
improue
the
old
,
and
daily
purchase
new
,
should
in
the
end
be
more
vicious
then
they
whose
heires
and
successors
they
are
.
Seeing
then
it
is
plaine
and
apparent
by
vndoubted
stories
,
that
euen
those
sinnes
among
the
rest
,
against
which
God
hath
thundred
out
such
fearfull
curses
in
his
law
,
haue
bene
so
rife
in
the
world
since
the
golden
Age
,
and
euer
since
running
vpon
the
score
;
can
we
wonder
to
see
them
now
innumerable
?
When
I
say
from
the
first
age
,
I
speake
according
to
the
Scripture
,
which
confineth
mans
happie
estate
in
farre
lesse
compasse
then
prophane
writers
are
wont
to
do
,
namely
,
during
that
short
time
that
our
first
parents
continued
in
the
estate
of
Innocencie
.
And
some
among
them
confine
it
in
farre
shorter
bounds
and
limits
then
others
;
as
Iuuenal
by
name
,
when
he
saith
,
Antiquum
&
vetus
est
alienum
Posthume
lectuns
Concutere
,
atque
sacri
genium
contemnere
fulcri
.
Omne
aliud
crimen
mox
ferrea
protulit
aetas
,
Viderunt
primos
argentea
saecula
moechos
.
That
is
,
Of
ancient
standing
is
that
pleasing
sinne
,
By
wanton
stealth
of
warming
others
bed
:
Each
other
crime
the
iron
Age
did
gin
,
The
siluer
world
it selfe
some
letch●●s
bred
.
But
who
would
euer
beleeue
that
Adultery
should
haue
bene
so
common
in
the
siluer
Age
,
and
other
vices
not
once
knowne
nor
heard
of
til
the
iron
Age
?
Verily
though
the
Scripture
were
silent
in
this
particular
,
and
did
not
affirme
the
contrary
in
the
story
of
Cains
murther
,
yet
I
see
not
how
any
man
should
giue
entertainment
to
this
conceit
.
His
meaning
therfore
(
I
take
it
)
was
to
shew
,
that
whoredom
and
adultery
were
the
vices
whereunto
men
in
all
Ages
were
most
addicted
.
And
how
should
the
heathen
and
prophane
Pagans
make
conscience
of
such
sins
,
when
as
Christians
(
euen
those
that
are
otherwise
vnspotted
of
the
world
)
account
them
but
workes
of
nature
,
and
trickes
of
youth
.
Howsoeuer
the
case
stand
,
certaine
it
is
,
that
the
first
Age
was
not
wished
for
without
cause
.
For
whatsoeuer
corruption
was
in
those
dayes
,
it
was
but
small
(
in
all
probabilitie
)
in
comparison
of
that
of
later
times
,
which
like
bad
weed
hath
euer
growne
with
speede
.
True
it
is
,
that
as
we
(
considering
the
corruption
of
these
times
,
and
the
wickednesse
of
mans
nature
)
can
hardly
beleeue
it
should
be
greater
:
so
did
our
auncestors
iudge
of
the
corruptions
of
their
owne
.
Iuuenal
speaking
of
his
own
Age
,
saith
that
it
did
so
degenerate
,
and
was
so
debased
from
the
purity
of
the
golden
Age
,
that
it
deserued
no
longer
to
be
called
by
the
name
of
any
mettal
;
thereby
signifying
that
he
should
grace
it
much
that
should
call
it
the
iron
Age
,
considering
it
did
so
farre
outstrip
it
in
all
excesse
of
riot
.
And
Ouid
speaking
of
the
vnconscionable
couetousnesse
of
the
men
of
his
time
,
saith
,
he
could
not
imagine
how
it
should
be
greater
.
But
if
Ouid
were
deceiued
,
in
thinking
that
the
wickednesse
of
his
time
was
then
in
the
ruffe
,
much
more
was
Hesiod
,
who
liued
so
many
Ages
before
.
But
sinne
and
impietie
did
then
so
abound
,
and
like
a
great
deluge
did
so
master
the
banks
and
ouerflow
all
,
that
he
thought
it
a
thousand
times
better
to
haue
liued
either
before
or
after
the
first
Age
,
perswading
himselfe
that
it
was
so
vnlikely
there
should
come
a
worse
,
that
he
thought
it
not
possible
that
any
should
match
it
.
And
therefore
as
we
may
not
thinke
that
the
golden
Age
was
without
all
corruption
(
albeit
Poets
extoll
it
to
the
skies
,
and
sing
forth
a
thousand
praises
in
commendation
thereof
:
)
so
neither
are
we
to
doubt
but
that
the
Ages
ensuing
retained
some
seeds
and
sparkes
(
as
it
were
)
of
the
first
,
notwithstanding
the
clamorous
complaints
they
make
against
〈◊〉
.
For
that
which
Iuuenal
saith
in
commendation
of
the
golden
Age
,
viz.
that
they
accounted
it
a
capitall
crime
if
a
yong
man
(
were
he
neuer
so
rich
)
had
not
risen
from
his
seate
,
and
done
reuerence
to
an
old
man
,
though
neuer
so
poore
,
was
practised
long
after
by
the
Lacedaemonians
,
who
punished
such
an
offence
,
either
with
death
,
or
with
some
grieuous
punishment
.
And
what
great
reuerence
the
auncient
Romaines
bare
to
old
age
,
we
may
reade
in
Valerius
Maximus
.
CHAP.
V.
How
that
whatsoeuer
Poets
haue
written
of
the
wickednesse
of
their
times
,
might
haue
bene
affirmed
of
the
Age
last
past
.
ALbeit
it
be
a
vsuall
thing
with
Poets
,
so
to
amplifie
the
matter
they
intreate
of
,
as
that
they
make
mountaines
of
mole-hils
,
and
therefore
their
testimony
may
well
be
suspected
,
notwithstanding
I
dare
be
bold
to
say
,
that
they
haue
written
nothing
of
the
leudnesse
of
their
times
which
can
iustly
be
challenged
,
especially
if
we
compare
it
with
the
practise
at
this
day
.
And
surely
if
Poets
ought
not
to
be
suspected
,
much
lesse
Historiographers
,
who
take
not
so
great
libertie
to
themselues
,
notwithstanding
they
make
relation
of
such
detestable
facts
as
seeme
past
all
beliefe
:
Thucydides
by
name
,
who
discoursed
at
large
of
the
plague
which
swept
away
an
infinite
number
of
people
at
Athens
;
in
whom
we
find
the
raging
and
furious
lusts
of
some
(
miscreants
rather
then
men
)
to
haue
bene
such
and
so
great
,
that
they
tooke
occasion
by
that
so
terrible
a
scourge
,
to
practise
their
villanies
.
If
there
be
any
that
cannot
subscribe
to
this
his
report
,
let
him
but
inquire
what
was
done
in
the
yeare
1564.
the
plague
being
at
Lions
(
a
Christian
citie
,
not
heathenish
as
Athens
was
)
especially
by
the
souldiers
of
the
citadell
,
and
he
will
no
doubt
,
not
onely
beleeue
them
to
be
most
true
,
but
will
further
iudge
them
excusable
and
tollerable
in
comparison
.
To
be
short
,
to
what
outrage
(
may
we
thinke
)
would
not
they
let
loose
the
reines
of
their
head-strong
affections
,
who
made
it
an
ordinary
thing
〈◊〉
defloure
maids
,
and
to
force
matrons
euen
then
when
they
were
infected
with
the
noysome
and
contagious
disease
of
the
plague
and
pestilence
,
and
now
ready
to
giue
vp
the
ghost
?
What
language
is
there
vnder
the
cope
of
heauen
(
I
except
not
the
Greeke
it selfe
,
the
most
flowing
and
copious
of
all
that
are
or
haue
bene
)
that
can
affoord
vs
a
word
sufficiently
emphaticall
to
expresse
so
brutish
,
so
desperate
and
furious
a
fact
.
Questionlesse
if
the
Turkes
had
heard
of
such
villanie
they
would
haue
abhorred
it
as
hell
it selfe
:
and
not
so
onely
,
but
would
haue
doubled
and
trebled
the
hatred
they
beare
vs
for
our
religion
.
But
it
shall
not
be
impertinent
before
we
proceed
to
a
further
and
more
ample
discourse
of
the
guise
and
fashion
of
this
Age
,
to
enquire
how
euenly
our
auncestors
(
which
liued
some
three
or
fourescore
yeares
ago
)
caried
themselues
(
where
I
confine
this
word
Age
within
somewhat
straighter
bounds
then
others
commonly
do
)
considering
the
world
waxeth
daily
worse
and
worse
.
●o
whom
then
may
we
haue
recourse
to
make
inquiry
hereof
?
Verily
to
the
Preachers
which
liued
in
those
dayes
,
and
amongst
others
,
for
France
,
to
Frier
Oliuer
Maillard
,
and
Frier
Michael
Menot
:
for
Italy
,
to
Frier
Michael
Barelete
(
aliâs
de
Bareleta
:
)
who
though
they
haue
infinitely
corrupted
Christian
Religion
with
their
doting
dreames
and
foolish
fancies
,
and
with
sundry
wicked
speeches
,
proceeding
partly
from
blockish
ignorance
,
partly
from
meere
malice
;
notwithstanding
they
quit
themselues
like
valiant
champions
,
in
encountring
the
vices
which
raigned
in
those
times
,
as
shall
appeare
in
the
sequell
of
this
discourse
.
I
will
then
(
as
occasion
shall
be
offered
)
begin
each
seuerall
argument
with
Oliuer
Maillard
(
as
being
Menots
auncient
)
and
after
I
will
come
to
Barelete
,
one
of
another
country
.
And
first
(
because
it
suteth
so
well
with
that
which
hath
bene
said
)
I
will
shew
how
all
of
them
in
generall
,
and
euery
of
them
in
particular
,
find
the
wickednesse
of
their
times
so
intollerable
and
superlatiue
,
that
they
iudge
it
infinitely
to
surpasse
the
leudnesse
of
all
former
Ages
.
Marke
then
the
words
of
Oliuer
Maillard
,
fol.
96.
col
.
3.
Audeo
tamen
asserere
quòd
multi
sunt
peiores
in
quarto
anno
nunc
,
quàm
aliâs
in
septimo
:
&
nunc
in
septimo
,
quàm
aliâs
in
aetate
perfecta
.
And
a
little
before
,
viz.
fol.
81.
col
.
2.
Et
quum
nunquam
fuerint
maiores
luxuriae
,
iniustitiae
&
rapinae
,
quam
nunc
,
ideo
,
&c.
Likewise
fol.
217.
O
Deus
meus
,
credo
quòd
ab
incarnatione
Domini
nostri
Iesu
Christi
,
non
regnauerunt
tot
luxuriosi
in
toto
mundo
,
sicut
nunc
Parhisius
.
Menot
(
who
liued
certaine
yeares
after
)
saith
as
much
in
these
words
:
Legatis
historias
,
&
non
inuenietis
quòd
mundus
fuerit
ita
deprauatus
,
sicut
nunc
est
.
To
which
(
besides
the
former
sentences
already
alledged
out
of
Maillard
,
iumping
with
it
in
sence
and
meaning
)
hee
hath
one
which
sutes
it
both
in
sence
and
words
.
In
another
place
he
twits
his
auditors
not
so
much
for
their
non-proficiencie
in
that
they
did
not
amend
,
as
for
their
deficiency
,
in
that
they
waxed
daily
worse
and
worse
.
Let
vs
now
come
to
Barelete
.
Nunquam
(
saith
he
fol.
261.
col.
1.
)
mundus
fuit
tam
malus
vt
nunc
,
neque
tam
separatus
à
Dei
amore
&
proximi
,
vt
nunc
est
.
Thus
we
see
how
all
three
(
though
liuing
in
seuerall
countries
)
iumpe
and
accord
in
one
,
in
taking
vp
the
same
complaint
against
the
wickednesse
of
their
times
,
as
farre
surpassing
all
the
outrages
and
enormities
of
former
ages
.
Let
vs
in
the
next
place
consider
how
they
vpbraide
Christians
with
the
same
vice
,
affirming
that
Turkes
and
other
Infidels
leade
not
so
loose
a
life
by
many
degrees
.
Maillard
hauing
reported
how
at
Tours
in
the
raigne
of
King
Lewis
the
eight
,
the
Iewes
reproued
Christians
for
saying
that
Christ
died
for
them
,
and
yet
blasphemed
and
cursed
him
,
hath
these
words
:
Audeo
dicere
quòd
plures
insolentiae
fiunt
in
Ecclesia
Christianorum
quàm
Iudaeorum
.
And
fol.
147.
col.
2.
he
saith
he
had
conuersed
with
〈◊〉
Moores
,
and
found
them
farre
honester
men
then
the
Christians
then
living
in
France
.
Frier
Michael
Menot
saith
no
lesse
:
Sunt
Iudaei
in
Auinione
,
&
sunt
Pagani
in
patria
sua
:
sed
firmiter
credo
,
quòd
secluso
lumine
fidei
perfectiùs
,
moraliusque
viuunt
quàm
hodie
plures
Christiani
,
nec
tantae
miseriae
fiunt
inter
eos
sicut
inter
nos
.
Nescio
de
quo
vobis
seruiat
nomen
Christianitatis
,
&
fides
Christi
,
quam
recepistis
in
Baptismo
.
Let
vs
now
heare
what
Barelete
telleth
his
Italians
,
fol.
24.
col
.
1.
Non
est
plus
erubescentia
tenere
publicè
concubinas
,
accipere
sacramenta
falsa
,
&
omnia
illicita
perpetrare
:
A
Saracenis
,
ab
Agarenis
,
ab
Arabis
,
ab
Idumaeis
,
à
Mahometanis
,
à
Barbaris
,
à
Iudaeis
,
ab
infidelibus
,
ô
false
Christiane
haec
accepisti
.
CHAP.
VI.
How
the
former
Age
hath
bene
reproued
by
the
aforesaid
Preachers
for
all
sorts
of
vices
.
LEt
vs
now
consider
how
the
aforesaid
Preachers
declaiming
thus
in
generall
against
the
wickednesse
of
their
times
,
do
in
particular
also
reproue
and
censure
men
for
all
sorts
of
vices
.
And
that
I
may
proceed
in
order
,
I
will
begin
with
that
which
(
as
Iuuenal
would
make
vs
beleeue
)
is
of
all
other
vices
the
most
ancient
,
and
so
much
the
more
ancient
,
by
how
much
the
siluer
Age
is
more
ancient
then
the
iron
Age
.
What
is
this
vice
,
may
some
say
?
Surely
whoredome
,
otherwise
called
carnalitie
,
sensuality
or
lechery
.
(
For
that
which
Iuuenal
saith
of
adultery
,
ought
rather
to
be
vnderstood
of
simple
fornication
.
)
But
for
breuitie
sake
I
will
alledge
their
owne
words
(
where
they
reproue
whoredome
in
generall
,
calling
it
Luxuriam
;
)
yet
so
,
as
I
wil
not
make
a
medley
or
mixture
of
Church-mens
lubricitie
with
lay-mens
lechery
,
which
method
I
wil
also
obserue
in
discoursing
of
their
other
vertues
,
lest
it
should
be
said
that
I
did
confound
the
spiritualtie
with
the
temporaltie
,
or
that
I
did
miscêre
sacra
profanis
,
mixe
sacred
things
with
prophane
,
(
as
it
is
in
the
Latine
prouerbe
.
)
I
am
therfore
to
intreate
our
holy
mother
the
Church
to
haue
patience
a
while
,
till
I
haue
got
our
three
good
Latinists
dispatch
the
temporaltitie
:
and
then
I
will
do
her
this
honour
,
to
place
her
apart
by
her selfe
.
Let
vs
then
heare
Oliuer
Maillard
,
who
(
to
omit
other
particulars
concerning
this
sweete
sinne
)
is
much
offended
with
gentle-women
for
making
their
husbands
weare
the
hornes
.
fol.
81.
col
.
2.
Et
vos
domicellae
quae
habetis
tunicas
apertas
,
numquid
mariti
vestri
sunt
cornuti
,
&
ducúnt
vos
ad
banqueta
?
And
thereupon
saith
,
that
the
King
of
England
consulting
on
a
time
with
his
Councel
,
whether
he
should
wage
warre
against
the
French
or
not
,
it
was
concluded
he
should
,
because
the
English
were
appointed
by
God
,
to
be
as
it
were
his
scourge
,
wherewith
he
would
punish
the
sinnes
of
the
French
.
Whereupon
he
addeth
,
Et
cum
nunquam
fuerint
maiores
luxuriae
,
iniustitiae
,
&
rapinae
,
quàm
nunc
:
ideo
decretum
fuit
vt
venirent
.
We
haue
alreadie
heard
how
he
saith
in
his
braue
Latine
:
O
good
God
,
I
am
fully
perswaded
that
there
was
neuer
such
riot
in
the
world
since
the
incarnation
of
Christ
,
as
there
is
now
at
Paris
.
Further
,
he
complaineth
(
fol.
136.
col.
4.
)
of
the
Parisians
,
which
let
their
houses
to
panders
,
whores
,
and
bawds
.
And
that
whereas
good
King
S.
Lewis
caused
a
brothel-house
to
be
built
without
the
citie
,
there
were
then
stewes
in
euery
corner
.
And
in
the
page
following
directing
his
speech
to
Lawyers
,
Ego
non
habeo
nisi
linguam
:
ego
facio
appellationem
,
nisi
deposueritis
ribaldas
&
meretrices
à
locis
secretis
;
habetis
lupanar
ferè
in
omnibus
locis
ciuitatis
.
Likewise
fol.
84.
col.
4.
where
are
the
statutes
of
holy
King
Lewis
?
He
commaunded
that
stewes
should
be
remoued
farre
from
Colledges
:
but
now
the
first
place
that
scholers
runne
vnto
when
they
step
out
of
a
Colledge
,
is
a
bawdy
house
.
Againe
,
the
foresaid
King
Lewis
would
haue
swept
all
whores
cleane
out
of
●his
Realme
,
〈◊〉
(
to
auoid
a
greater
inconuenience
)
he
was
counselled
to
let
them
make
their
abode
in
the
suburbes
,
or
in
some
remote
place
without
the
citie
.
And
he
sheweth
elsewhere
,
that
himselfe
was
iumpe
of
the
same
opinion
.
So
that
he
,
who
as
a
preacher
of
the
word
ought
to
haue
reformed
others
,
had
need
himselfe
to
be
reformed
,
as
hereafter
shall
be
declared
more
at
large
.
But
to
proceed
on
in
my
discourse
,
this
iolly
preacher
complaineth
,
that
bawdes
made
their
bargaines
with
strumpets
in
the
very
Church
,
and
therupon
he
calleth
them
sacrilegious
persons
.
Moreouer
,
he
maruelleth
(
which
is
a
ridiculous
conceit
,
albeit
he
spake
it
in
great
simplicitie
)
that
the
Saints
there
interred
did
not
rise
againe
and
plucke
out
their
eyes
.
Neither
doth
he
spare
those
mothers
that
are
bawds
to
their
owne
daughters
:
as
fol.
24.
Súntne
hic
matres
illae
maquerellae
siliarum
suarum
,
quae
dederunt
eas
hominibus
de
curia
,
ad
lucrandum
matrimonium
suum
?
And
fol.
35.
col.
4.
after
he
hath
said
,
Where
are
you
my
masters
,
ye
Iustices
of
Peace
and
Quorum
?
Why
do
you
not
punish
the
whore-mongers
,
bawds
,
and
ruffians
of
this
citie
?
and
shewed
how
they
let
such
theeues
as
these
go
Scot-free
,
whereas
they
seuerely
punished
common
felons
:
he
commeth
to
speake
of
bawdie
bargaining
,
(
a
fact
farre
more
detestable
then
the
former
)
viz.
how
they
made
their
daughters
get
their
dowries
with
the
sweate
of
their
bodies
:
&
faciunt
eis
(
saith
he
)
lucrari
matrimonium
suum
ad
poenam
&
sudorem
corporis
sui
.
And
fol.
125.
col
.
2.
Were
it
so
hard
a
matter
(
think
you
)
to
find
some
in
this
towne
who
in
their
yonger
yeares
were
arrant
whores
,
and
now
being
old
crones
are
become
common
bawds
?
I
charge
you
with
it
you
Magistrates
,
for
leauing
such
persons
vnpunished
.
If
a
man
steale
but
twelue
pence
,
he
shall
surely
be
punished
for
the
first
offence
:
and
if
he
steale
the
second
time
,
he
shall
leaue
his
eares
on
the
pillorie
,
or
otherwise
be
punished
with
the
losse
of
limbe
(
for
he
saith
,
esset
mutilatus
in
corpore
:
)
if
the
third
time
,
he
shall
regaine
the
losse
of
his
eares
by
stretching
of
his
necke
.
Now
tell
me
ye
Iustices
of
Oyer
&
Terminer
,
whether
it
be
worse
to
steale
a
hundred
crownes
,
or
to
sell
a
maides
virginitie
?
But
let
vs
heare
what
Menot
saith
(
fol.
15.
col.
3.
of
the
second
impression
,
which
I
follow
)
Nunc
aetas
iuuenum
ita
dedita
est
luxuriae
,
quòd
non
est
nec
pratum
,
nec
vinea
,
nec
domus
,
quae
non
sordibus
corum
inficiatur
.
Likewise
fol.
148.
col
.
1.
Nunc
aqua
luxuriae
transit
per
monasteria
,
&
habetis
vsque
ad
os
,
loquendo
de
ea
.
And
a
little
after
:
In
suburbijs
,
&
per
totam
villam
non
videtur
alia
mercatura
,
other
ware
.
In
cameris
exercentur
luxuriae
,
in
senibus
,
iuuenibus
,
viduis
,
vxoratis
,
filiabus
,
ancillis
,
in
tabernis
,
&
consequenter
in
omni
statu
.
True
it
is
indeed
,
he
is
somewhat
troubled
in
assoyling
a
question
which
he
propoundeth
in
the
behalfe
of
yong
maried
men
,
who
by
reason
of
their
affaires
and
businesse
abroad
,
are
often
enforced
to
go
from
home
.
Fol.
139.
col
.
4.
Cognoscitis
quòd
non
possumus
,
&c.
You
know
we
cannot
alwayes
haue
our
wiues
tied
at
our
girdles
,
nor
carry
them
in
our
pockets
:
in
the
meane
time
our
yong
gallants
cannot
liue
without
borrowing
of
their
neighbours
.
Let
a
man
come
into
Tauernes
,
Innes
,
hot-houses
,
and
such
like
places
,
and
he
shall
find
wenches
for
the
purpose
,
common
as
the
high
way
,
that
will
serue
his
turne
for
a
small
price
.
I
demaund
whether
it
be
not
lawfull
for
a
man
to
vse
them
as
his
wife
?
Lo
here
a
question
which
he
propoundeth
in
the
person
of
certaine
good
fellowes
:
whence
we
may
gather
,
what
small
conscience
they
made
of
such
things
in
those
dayes
.
For
whereas
he
should
haue
sharply
censured
the
mouers
of
such
questions
,
and
haue
cut
them
off
in
a
word
,
he
answereth
as
one
who
thought
it
a
very
serious
matter
,
which
required
deepe
and
mature
deliberation
before
he
gaue
his
final
resolution
.
Notwithstanding
he
shifteth
his
fingers
very
finely
of
all
,
without
disparaging
his
reputation
.
Moreouer
he
crieth
out
(
as
well
as
Frier
Maillard
)
against
bawdie
bargaining
,
wicked
wenching
,
and
villanous
plotting
vsed
in
Churches
.
Fol.
94.
col
.
2.
Si
sit
quaestio
facere
&
tractare
mercatum
de
aliqua
filia
rapienda
,
aut
alio
malo
faciendo
,
oportet
quarere
mag●as
Ecclesias
,
&c.
And
he
sheweth
elsewhere
,
how
the
Church
was
made
the
rende-vous
for
all
their
merry-mad-meetings
.
Yet
one
thing
there
is
which
maketh
him
shed
teares
,
viz.
that
mothers
sell
their
daughters
to
bawds
.
Fol.
97.
col
.
4.
Et
quod
plus
est
(
quod
&
flens
dico
)
numquid
non
sunt
quae
proprias
filias
venundant
lenonibus
?
Barelete
likewise
complaineth
hereof
:
fol.
28.
col
.
1.
Non
est
amplius
verecundia
publicè
tenere
concubinas
:
sinitur
vxor
,
&
nutritur
putana
cum
manicis
rubeis
.
And
in
sundry
other
places
he
takes
vp
the
same
complaint
,
especially
against
whoredome
committed
by
Nunnes
(
whereof
I
find
nothing
in
Maillard
or
Menot
)
as
fol.
42.
col
.
1.
Ad
moniales
conuentuales
,
quae
habent
filios
spurios
.
But
to
proceed
to
other
villanies
,
as
incests
,
sodomies
,
and
the
like
sins
against
nature
:
I
do
not
remember
that
I
haue
read
much
of
them
in
Menot
;
howbeit
Maillard
saith
in
generall
,
fol.
278.
col
.
3.
Taceo
de
adulterijs
,
stupris
,
&
incestibus
,
&
peccatis
contra
naturam
.
And
fol.
300.
col
.
1.
Si
credant
fures
,
falsarij
,
fallaces
,
adulteri
,
&
incestuosi
,
&c.
And
he
inueigheth
in
particular
against
Sodomie
,
fol.
262.
col
.
2.
Howbeit
he
speaketh
not
of
it
as
of
a
thing
whereof
men
made
a
trade
and
occupation
,
but
onely
(
hauing
shewed
what
the
Scripture
saith
of
such
villanie
)
addeth
that
many
Christians
are
so
blinded
and
besotted
therewith
,
that
they
are
not
ashamed
to
defend
it
.
But
Barelete
(
hauing
to
deale
with
Italians
)
crieth
out
often
against
it
,
as
fol.
58.
col
.
2.
O
quot
sodomitae
,
ô
quot
ribaldi
!
And
fol.
72.
col.
1.
he
addeth
another
mischiefe
which
followeth
in
the
necke
of
the
former
:
Hoc
impedimento
impedit
Diabolus
linguam
sodomitae
,
qui
cum
pueris
rem
turpem
agit
.
O
naturae
destructor
.
Impeditur
ille
qui
cum
vxore
non
agit
per
rectam
lineam
.
Impeditur
qui
●um
bestijs
rem
turpem
agit
.
O
bestiâ
deterior
.
Likewise
fol.
24.
col.
1.
he
ioyneth
Sodomias
with
Cardinalitates
,
vnder
which
word
lyeth
hid
(
no
doubt
)
some
great
mysterie
:
but
I
leaue
it
to
some
Delius
or
Oedipus
:
his
words
are
these
:
Quis
te
conducit
ad
inhonestates
,
&
ad
libidines
,
&
cardinalitates
,
&
ad
sodomias
?
Howsoeuer
it
be
taken
,
certaine
it
is
,
his
meaning
was
to
expresse
some
great
cardinall
vertue
by
cardinalitates
,
in
placing
it
betwixt
whoredome
and
sodomie
.
Thefts
also
are
sharply
censured
by
these
three
preachers
,
as
also
rapine
and
extorsion
.
Howbeit
they
insist
longer
(
and
not
without
cause
)
vpon
such
thefts
as
are
not
accounted
thefts
,
but
go
scotfree
and
vnpunished
,
then
vpon
others
;
and
chiefly
vpon
vsury
.
First
then
Maillard
hauing
alledged
this
distinction
out
of
Thomas
of
Aquin
betweene
theft
and
rapine
;
that
rapine
is
when
he
that
is
spoyled
of
his
goods
doth
not
know
it
;
yet
afterwards
he
sheweth
another
acception
of
the
word
,
saying
that
rapine
is
committed
openly
,
and
theft
(
which
he
calleth
furtum
)
secretly
.
He
accounteth
then
that
to
be
rapine
or
robbery
,
when
a
man
hauing
power
and
authoritie
in
his
hands
,
doth
depriue
another
(
who
is
not
able
to
withstand
him
)
of
his
goods
,
as
when
a
Prince
or
a
gentleman
taketh
his
subiects
or
tenants
goods
by
force
and
violence
.
Further
he
saith
,
that
the
maner
of
stealing
vsed
by
souldiers
,
is
robbery
.
That
is
also
called
robbery
(
saith
he
)
which
ought
rather
to
be
called
concussion
,
as
when
the
master
withholdeth
his
mans
wages
,
the
mistris
her
maids
,
&c.
Of
all
which
thefts
he
speaketh
as
one
that
wanted
not
store
of
examples
.
But
let
vs
proceed
to
greater
polling
,
stealth
and
rapine
,
and
first
,
that
which
is
practised
by
vsurers
.
Besides
grosse
and
palpable
vsury
(
saith
he
)
there
is
cloaked
vsury
,
whereof
he
brings
these
examples
.
This
cloaked
vsury
is
when
one
standing
in
need
of
mony
,
commeth
to
a
treasurer
(
to
whom
he
is
directed
)
to
receiue
a
thousand
crownes
;
the
Treasurer
tels
him
,
he
cannot
haue
it
till
after
a
fortnight
,
at
which
time
he
is
to
receiue
a
certaine
summe
of
mony
.
The
poore
man
answers
,
that
he
stands
in
great
need
of
it
,
and
cannot
stay
.
Well
then
(
saith
the
Treasurer
)
sith
it
must
needs
be
so
,
you
shall
haue
the
one
halfe
of
it
in
mony
,
and
the
other
halfe
in
wares
:
and
so
deliuereth
him
wares
for
two
hundred
crownes
which
are
scarce
worth
an
hundred
.
He
further
alledgeth
this
example
.
An
vsurer
lendeth
a
merchant-venturer
an
hundred
pounds
,
vpon
condition
that
if
the
merchandize
prosper
and
come
to
good
,
besides
the
principall
he
shall
giue
him
halfe
of
his
gaine
;
if
not
,
he
shall
restore
the
principall
againe
.
Whereupon
he
addeth
,
Et
sic
quotiens
ponitur
capitale
in
lucro
,
&
lucrum
sub
dubio
,
ibi
est
〈◊〉
palliata
.
He
further
alledgeth
another
example
which
I
here
omit
,
and
come
to
treasurers
,
at
whom
he
girdeth
in
sundry
places
,
as
fol.
83.
col
.
4.
As
for
you
Clarkes
of
the
Exchequer
,
and
you
Treasurers
,
do
not
Captaines
giue
you
ten
crownes
to
hasten
their
pay
?
This
I
tell
you
is
vsury
.
You
say
,
your
office
is
little
worth
of
it selfe
,
but
that
your
vailes
,
practise
,
and
dealing
is
good
.
The
diuell
take
such
dealing
:
Ad
omnes
diabolos
tales
practicae
.
You
say
moreouer
your
offices
cost
you
much
,
and
therfore
you
must
helpe
your selues
one
way
or
another
,
and
fill
your
bagges
againe
.
All
this
is
not
worth
a
blew
button
;
nay
all
such
dealing
(
I
can
tell
you
)
is
very
dangerous
.
And
ye
gentle-women
,
do
ye
not
weare
rich
furres
and
girdles
of
gold
by
this
meanes
?
You
must
either
make
restitution
for
this
geare
,
or
be
damned
to
the
diuell
,
chuse
you
whether
.
Againe
,
fol.
87.
col.
3.
speaking
of
filthy
lucre
,
This
(
saith
he
)
concerneth
receiuers
and
treasurers
wiues
,
&c.
For
when
a
man
is
to
receiue
a
summe
of
mony
,
before
he
can
get
a
farthing
from
them
,
he
must
present
their
wiues
with
some
faire
ring
,
girdle
,
or
gowne
.
And
fol.
83.
col.
4.
he
twits
Church-men
for
giuing
their
tythe
corne
vpon
vsury
:
and
he
vpbraideth
common
bankers
with
their
lending
of
ten
crownes
vpon
a
peece
of
land
,
that
in
the
meane
time
they
may
haue
the
possession
of
it
:
and
merchants
also
,
who
lending
their
merchandize
in
stead
of
mony
,
value
them
at
twice
so
much
as
they
be
worth
;
which
he
formerly
layd
in
the
Treasurers
dish
,
as
we
haue
heard
.
Menot
in
like
sort
crieth
out
as
well
against
close
and
cloaked
vsury
(
to
vse
his
owne
words
)
as
open
and
manifest
:
when
he
saith
,
Hodie
sunt
publicae
vsura
,
non
coopertae
vel
palliatae
,
sed
omnino
manifestae
,
ita
vt
videamur
esse
sine
lege
.
And
in
another
place
,
Poore
men
are
pilled
and
polled
with
greater
vsuries
at
this
day
then
euer
were
practised
by
the
Lombards
or
Iewes
,
for
which
notwithstanding
they
were
banished
France
.
Fol.
100.
col
.
3.
Fuerunt
aliâs
Longobardi
&
Iudaei
expulsi
à
regno
Franciae
,
quòd
totam
terram
inficiebant
vsuris
:
sed
nunc
permittuntur
crassiores
Diaboli
vsurarij
quàm
vnquam
fuerint
Longobardi
siue
Iudaei
.
(
Sutable
whereunto
we
may
obserue
how
Maillard
saith
,
Vos
dicitis
quòd
illi
qui
tenent
banquos
ad
vsuram
sunt
de
Lombardia
.
)
He
addeth
,
Et
adhuc
quod
fortiùs
&
vehementiùs
ladit
cor
meum
,
sunt
illi
qui
dicuntur
sapientiores
.
So
that
his
opinion
concerning
vsurers
is
this
,
that
if
diuels
should
come
downe
from
heauen
by
thousands
vpon
the
earth
,
they
would
not
so
endammage
and
spoile
poore
people
as
one
great
diuellish
vsurer
doth
in
one
onely
parish
.
Fol.
17.
col
.
3.
Credite
mihi
,
si
mille
Diaboli
descenderent
de
aëre
in
terram
ad
perdendum
bona
pauperum
,
non
tot
mala
facerent
quanta
vnus
grossus
diabolus
vsurarius
in
vna
parochia
.
Et
tales
sunt
fugiendi
sicut
Diaboli
.
Further
,
in
discoursing
and
laying
open
their
wickednesse
to
the
world
,
fol.
196.
col.
1.
he
saith
,
that
if
these
wicked
wretches
chance
to
reade
a
prognostication
which
foretelleth
a
dearth
of
corne
or
wine
,
they
buy
vp
all
that
comes
to
the
market
,
or
can
be
got
for
mony
;
and
hauing
boorded
it
vp
,
will
not
part
with
it
,
no
not
for
the
reliefe
of
the
poore
people
,
except
they
pay
double
the
price
.
By
which
cruell
and
tyrannicall
dealing
,
they
being
so
pinched
with
pouerty
,
euen
yell
for
hunger
,
and
die
without
mercie
.
And
fol.
110.
col
.
4.
These
grosse
diuellish
vsurers
haue
so
gnawed
the
poore
people
during
the
dearth
,
that
they
haue
nothing
left
whereon
to
liue
,
except
they
should
slea
themselues
and
sell
their
skinnes
.
Where
note
the
phrase
which
he
vseth
,
alluding
to
the
place
which
he
had
before
alledged
,
Pelli
mea
consumptis
carnibus
adhaesit
os
meum
.
Thereby
shewing
that
the
poorer
sort
haue
iust
cause
to
take
vp
this
complaint
.
Likewise
fol.
8.
col
.
2.
&
3.
O
vos
miseri
vsurarij
,
per
vestras
vsuras
destruitis
pauperes
,
&
ponitis
eos
nudos
in
magna
miseria
:
homines
sine
misericordia
&
ratione
.
Vos
habetis
hoc
anno
vestrum
Paradisum
,
quòd
videtis
hoc
anno
esse
magnam
indigentiam
bladi
;
ideo
vestrum
pauperibus
venditis
in
duplo
plusquam
emistis
.
Vestra
horrea
plena
sunt
,
&
populus
fame
oruciatur
.
And
fol.
23.
col
.
3.
Sic
faciunt
isti
grossi
vsurarij
,
qui
volunt
decipere
pauperem
,
dando
ei
bladum
,
vt
tandem
possint
habere
suam
haereditatem
.
But
he
discourseth
of
this
more
largely
elsewhere
,
shewing
how
in
a
cheape
yeare
they
would
say
to
the
poore
farmers
that
brought
them
their
rent
corne
,
Sell
it
,
sell
it
,
and
keepe
the
mony
to
your selues
,
for
we
need
it
not
yet
:
and
so
would
watch
these
poore
soules
(
as
it
were
)
by
the
way
,
and
in
the
end
would
call
for
all
the
arrerages
when
it
was
deare
;
so
that
they
being
not
able
to
pay
their
rent
,
were
constrained
to
leaue
them
their
lands
,
and
to
giue
them
for
full
paiment
in
stead
of
corne
.
For
these
gallants
(
as
we
may
gather
by
the
writings
of
this
Preacher
)
put
their
confidence
in
that
which
many
now
a
dayes
rely
vpon
,
viz.
the
founding
of
some
Church
,
Chappell
,
or
some
religious
house
,
or
otherwise
vpon
the
vertue
of
their
almes
,
in
being
beneficiall
to
the
Church
at
their
death
.
Fol.
5.
col
.
1.
Vos
vsurarij
putatis
e●adere
,
dicentes
,
Ego
committam
vsuras
,
sed
hoc
est
cum
intentione
fundandi
vnam
capellam
.
Barelete
likewise
doth
now
and
then
lay
loade
vpon
these
vsurers
,
especially
in
the
former
particular
mentioned
by
Menot
,
viz
;
that
Iewes
were
banished
out
of
France
by
reason
of
their
vsuries
:
and
yet
more
villanous
vsurers
were
to
be
found
among
Christians
then
euer
were
among
them
.
Men
now
adayes
(
saith
he
)
are
nothing
ashamed
to
put
out
their
mony
to
vsury
,
no
not
to
haue
dealing
and
traffick
with
the
Iewes
.
Moreouer
he
maketh
a
sermon
of
purpose
De
vsuris
&
restitutione
rei
alien●
,
alledging
sundry
reasons
why
vsury
should
not
be
tolerated
:
where
(
to
omit
other
particulars
)
he
cries
out
in
this
sort
:
O
what
a
number
are
there
,
who
in
few
yeares
of
very
poore
,
are
growne
exceeding
rich
per
fas
&
nefas
?
Such
a
poore
man
hath
bought
a
cheese
,
which
he
neuer
tasted
of
;
another
hath
bought
cloth
,
wherewith
he
was
neuer
clothed
.
O
ye
vsurers
wiues
,
if
your
gownes
were
put
in
a
presse
,
the
bloud
of
the
poore
would
drop
from
them
.
And
fol.
63.
col.
4.
he
telleth
vs
of
certaine
vsurers
,
who
for
ten
measures
which
they
lend
,
cause
sixteene
or
a
greater
number
to
be
set
downe
in
the
bill
.
And
herupon
he
shews
what
punishment
was
inflicted
vpon
an
vsurer
at
Creme
in
his
time
,
who
lending
ten
bushels
of
corne
,
caused
fifteene
to
be
set
downe
in
his
book
,
viz.
that
the
notary
was
punished
with
the
losse
of
his
hand
,
and
the
vsurer
with
the
losse
of
all
his
goods
.
And
they
could
not
chuse
(
I
suppose
)
but
he
euen
hoarse
againe
with
exclaiming
against
the
thefts
and
polling
practises
of
our
lawlesse
Lawyers
,
as
Proctors
,
Aduocates
,
Iudges
and
such
like
.
Of
Aduocates
Maillard
saith
,
that
they
take
à
dextris
&
à
sinistri●
:
and
he
relateth
a
very
pleasant
story
of
a
suite
canuassed
betweene
two
Lawyers
in
a
certain
citie
of
France
,
in
the
raigne
of
king
Lewis
the
twelfth
.
A
rich
husband
man
(
saith
he
)
intreated
one
of
these
good
fellowes
to
be
of
his
counsell
,
and
to
follow
a
sute
which
he
had
in
the
court
;
which
thing
he
vndertook
.
About
2.
houres
after
came
the
aduerse
partie
(
who
was
a
very
rich
man
)
and
intreated
him
in
like
manner
to
pleade
his
cause
against
a
certaine
husbandman
:
which
he
also
took
in
hand
.
The
day
being
come
wherein
the
cause
should
be
heard
,
the
husbandman
came
to
put
his
Proctor
in
mind
of
his
sute
;
who
answered
him
,
My
friend
when
you
came
to
me
the
other
day
,
I
gaue
you
no
answer
,
because
I
was
otherwise
employed
:
and
now
I
giue
you
to
vnderstand
that
I
cannot
deale
for
you
,
hauing
vndertaken
your
aduersaries
cause
;
notwithstanding
I
will
direct
you
by
my
letter
to
an
honest
man
.
Wherupon
he
wrote
to
another
Lawyer
as
followeth
:
Two
fat
capons
are
fallen
into
my
hands
;
hauing
chosen
the
fatter
,
I
send
you
the
other
;
I
will
plucke
the
one
,
plucke
you
the
other
.
And
fol.
75.
col
.
1.
Ye
Counsellers
,
do
ye
not
alledge
the
lawes
to
ouerthrow
right
iudgement
?
Do
ye
not
corrupt
and
falsifie
depositions
as
much
as
lieth
in
you
?
Do
ye
not
frame
appeales
against
God
and
your
conscience
to
ouerthrow
the
aduerse
part
?
Do
ye
not
require
the
Iudge
to
giue
sentence
against
equitie
?
Do
ye
not
take
money
on
both
hands
?
And
a
little
after
:
As
for
you
Gentle-women
(
Counsellers
wiues
)
do
ye
not
weare
girdles
of
gold
and
siluer
,
chaines
and
ribbands
with
beades
of
gold
and
of
Ieat
,
which
ye
haue
got
by
the
cosining
conueyance
of
these
diuels
your
husbands
?
It
had
bene
better
for
you
to
haue
maried
clownes
.
And
fol.
185.
col
.
3.
Ye
wiues
of
such
Counsellers
,
Atturneys
,
and
Masters
of
requests
,
it
were
better
for
you
to
be
hangmens
wiues
.
Again
,
fol.
42.
col
.
3.
O
Domini
de
Parlamento
qui
datis
sententiam
per
Antiphrasin
,
meliùs
esset
vos
esse
mortuos
in
vteris
matrum
vestrarum
.
And
fol.
59.
col.
1.
he
layeth
open
another
notable
peece
of
knauery
.
Ye
Proctors
(
saith
he
)
do
ye
not
go
to
men
in
prison
,
and
vse
such
or
the
like
speeches
:
My
friend
you
haue
a
house
and
two
akers
of
vines
;
if
you
will
giue
them
to
such
a
Iudge
,
you
shall
be
set
free
.
Menot
likewise
discourseth
at
large
in
sundry
places
of
thefts
committed
by
Proctors
and
Counsellers
,
those
especially
that
sell
to
the
rich
the
poore
mans
right
;
I
meane
,
which
draw
from
the
poore
what
possibly
they
can
,
and
in
the
meane
time
betray
them
to
their
aduersaries
,
which
come
off
roundly
in
paying
their
fees
,
and
fill
their
purses
better
.
When
(
saith
he
fol.
95.
col.
3.
)
a
cause
hath
hung
in
suspence
foure
or
fiue
yeares
,
an
Atturney
wil
come
to
a
rich
man
(
who
hath
a
poore
man
in
sute
,
and
hath
the
better
end
of
the
staffe
)
and
will
say
vnto
him
;
Sir
,
you
must
agree
with
your
aduersary
,
for
in
the
end
you
will
be
cast
.
After
that
,
he
will
say
to
the
poore
man
,
My
friend
,
you
ouerthrow
your selfe
,
it
is
not
for
you
to
go
to
law
with
such
a
great
man
;
it
is
your
best
course
to
agree
with
him
,
and
giue
him
the
land
for
a
hundred
crownes
,
otherwise
he
wil
begger
you
,
and
strip
you
of
all
.
Whereupon
he
(
poore
soule
)
fearing
the
worst
,
is
glad
to
giue
the
land
for
a
hundred
crownes
,
which
is
worth
a
thousand
.
And
fol.
204.
col.
1.
heare
what
counsell
an
Atturney
giues
a
silly
fellow
,
O
amice
,
oportet
quòd
tu
accordes
cum
isto
,
quia
aliter
nunquam
habebis
pacem
:
nam
tu
vides
that
he
is
not
worth
a
groate
,
and
that
he
hath
a
shrewd
head
,
and
is
like
to
trouble
thee
much
.
Dicam
tibi
tu
non
perdes
totum
;
tu
dicis
,
quòd
ipse
debet
tibi
centum
scuta
;
habebis
decem
,
&
eris
contentus
,
si
placet
.
Tunc
dicet
ille
bonus
homo
,
O
quomodo
possem
facere
istud
?
Nescirem
:
quia
ego
perdam
rem
meam
nimis
miserabiliter
:
ego
non
possem
facere
.
O
(
dicet
ille
)
my
friend
melius
est
quòd
tu
hoc
habeas
quàm
tu
perdas
totum
:
quia
dicitur
communiter
:
When
a
man
hath
lost
his
cow
,
and
can
but
recouer
her
taile
,
it
will
serue
to
make
a
handle
for
a
doore
.
Neither
may
we
wonder
at
the
matter
,
considering
the
report
which
goes
of
the
Court
of
Parliament
which
was
in
those
daies
.
For
he
saith
that
the
Parliament
was
wont
to
be
the
fairest
flower
in
France
:
but
since
that
time
it
hath
bene
died
in
the
bloud
of
the
poore
,
who
run
weeping
and
wailing
after
them
.
And
lest
any
should
thinke
that
I
adde
any
one
sillable
of
mine
owne
,
these
are
his
words
:
fol.
104.
col
.
1.
Dico
quòd
est
pulchrior
rosa
quae
sit
in
Franciâ
quàm
Parlamentum
:
id
est
,
quod
habet
videre
&
super
Ecclesiam
,
&
super
brachium
saeculare
.
Sed
ista
rosa
versa
est
in
sanguinem
:
sic
quòd
est
omninò
tincta
sanguine
pauperum
clamantium
&
plorantium
hodie
post
eos
.
Non
mentior
.
Afterwards
he
saith
,
A
poore
man
may
be
in
Paris
ten
yeares
following
his
suite
,
and
yet
still
hang
in
the
briers
,
and
get
nothing
but
his
labour
for
his
paines
:
whereas
they
might
haue
dispatched
him
in
a
weeke
.
And
a
little
before
he
inueyeth
against
all
Lawyers
in
generall
,
for
that
they
make
a
number
of
poore
people
to
trot
after
their
mules
tailes
,
not
once
vouchsafing
them
audience
,
though
it
concerne
their
vtter
vndoing
:
whereby
it
commeth
to
passe
,
that
these
silly
soules
dying
in
the
meane
while
in
following
their
suites
,
leaue
their
children
beggers
,
and
their
daughters
in
stead
of
being
well
married
are
constrained
to
become
Catholickes
.
Likewise
fol.
17.
col.
2.
we
see
rich
men
who
hauing
spent
sixe
or
seuen
yeares
in
following
their
suites
,
and
their
goods
also
,
yet
could
not
wind
themselues
out
of
this
endlesse
and
inextricable
labyrinth
,
but
haue
bene
constrained
in
the
end
to
go
naked
with
a
white
sticke
in
their
hand
(
for
those
are
his
words
,
Et
exierunt
omninò
nudi
cum
baculo
albo
in
manu
.
)
Or
hauing
lost
their
cause
,
haue
bene
sentenced
by
the
Court
to
pay
the
whole
charges
of
the
suite
,
and
so
in
a
manner
forced
to
flie
the
countrey
.
And
fol.
90.
col
.
1.
Sic
hodie
vos
Procuratores
,
Iudicet
,
&
Aduocati
,
facitis
currere
pauperes
cum
processibus
vestris
post
caudas
mularum
vestrarum
;
manutenetis
eos
in
his
diabolicis
processibus
,
vt
semper
possitis
arripere
pecunias
,
finger
some
money
.
And
straight
after
,
he
mentioneth
certaine
suites
that
had
hung
f●ll
twentie
or
thirtie
yeares
;
so
that
two
or
three
wranglers
hauing
spent
both
their
liues
and
liuings
in
following
the
law
,
and
leauing
their
heires
nothing
wherewith
to
follow
it
any
longer
,
haue
hung
them
vp
at
a
hooke
or
a
naile
.
And
fol.
114.
col
.
4.
Domini
de
iustitia
,
qui
tenetis
homines
at
a
bay
,
clamantes
,
Sunt
tres
menses
,
vel
tres
anni
,
quibus
habetis
sententiam
iam
in
capite
vestro
,
quam
potestis
vno
die
ferre
:
sed
semper
ad
augendum
lucrum
vestrum
,
facitis
eos
siccare
post
vos
,
vt
incantatos
sortilegi
;
&
currere
post
caudas
mularum
vestrarum
,
cum
suis
sacculis
.
Which
agreeth
well
with
that
which
Maillard
casteth
Iudges
and
Atturneys
in
the
teeth
withall
:
who
(
notwithstanding
all
their
wrangling
,
bawling
,
and
outcries
one
against
another
in
open
Court
)
prolong
a
suite
full
foure
yeares
for
one
onely
dinner
.
I
returne
to
Menot
,
who
vpbraideth
Atturneys
(
fol.
125.
col.
1.
)
for
keeping
children
in
suite
against
their
mothers
,
being
widowes
:
and
who
crieth
out
against
pettifogging
Proctors
,
for
counselling
debters
to
stand
stoutly
vpon
the
deniall
of
the
debt
,
when
the
creditor
hath
neither
writ
nor
witnesse
.
The
same
preacher
(
speaking
of
such
as
enrich
themselues
at
the
poore
peoples
cost
)
complaineth
of
Princes
who
ouercharge
their
subiects
with
taxes
and
subsidies
,
as
fol.
170.
col
.
1.
Quantum
ad
populum
,
miseria
in
qua
est
,
talis
est
:
Moritur
fame
,
quòd
nunc
patitur
tallias
,
gabellas
,
rosiones
,
excoriationes
;
&
nisi
dimittat
pellem
non
poterit
amplius
aliquid
pati
.
Item
fol.
108.
col
.
1.
O
vtinam
illud
attenderent
domini
iusticiarij
,
qui
fauore
Principum
,
vt
eis
obtemperent
,
obediunt
nefandis
eorum
praeceptis
,
pauperem
populum
rodentes
,
excoriantes
pupillos
&
viduas
,
nouas
quotidie
exactiones
suscitantes
.
Nothwithstanding
(
saith
he
)
Lawyers
do
more
impouerish
a
poore
man
in
a
three-penie
suite
,
then
all
tolles
,
impositions
and
customes
,
yea
then
all
the
souldiers
that
could
come
to
his
house
in
a
yeare
.
For
these
Lawyers
(
whom
he
calleth
the
Kings
officers
)
appointed
for
protection
of
the
poore
people
,
are
like
the
Cat
which
keepeth
the
Mice
from
the
cheese
,
who
if
she
once
fall
of
eating
her selfe
,
will
do
more
hurt
at
one
bit
,
then
a
mouse
can
do
at
twentie
.
He
also
exclaimes
against
Iudges
for
tollerating
vsury
and
the
stewes
:
and
he
vpbraideth
certaine
Lords
of
the
Parliament
,
for
making
no
conscience
to
let
their
houses
to
panders
,
whore
mongers
,
and
bawds
.
He
recordeth
also
sundry
other
knaueries
committed
by
other
officers
;
as
namely
fol.
128.
And
directing
his
speech
generally
against
all
such
as
enrich
themselues
by
vnlawfull
meanes
,
hee
saith
,
Ye
gentlemen
and
gentlewomen
,
that
haue
all
things
according
to
your
hearts
desire
,
and
weare
Scarlet
gownes
,
I
verily
thinke
that
if
a
man
should
presse
them
hard
,
the
bloud
of
the
poore
(
wherein
they
haue
bene
died
)
would
drop
out
of
them
.
Which
Hyperbolicall
and
loftie
kind
of
speech
,
is
almost
word
for
word
the
same
with
that
of
Barelets
(
whereof
we
haue
already
spoken
)
who
forgets
not
Lawyers
(
especially
Atturneys
)
no
more
then
his
fellowes
;
albeit
he
speake
but
little
of
them
in
comparison
.
Fol.
109.
col
.
3.
O
persequutores
viduarum
,
ô
lupi
rapaces
,
ô
crudeles
aduocati
.
See
what
he
also
saith
,
fol.
262.
I
proceede
to
other
thefts
and
pilferings
committed
by
other
trades-men
,
and
men
of
other
callings
,
and
reprooued
by
these
preachers
,
especially
by
Maillard
,
committed
(
I
say
)
deceitfully
either
in
false
wares
,
or
in
false
weights
and
measures
,
or
otherwise
by
cunning
conueyance
.
First
then
,
fol.
70.
col.
2.
he
saith
,
Vos
domini
notarij
,
fecistísne
deceptiones
in
literis
?
Vnde
dicitur
communiter
in
communi
prouerbio
,
From
three
things
good
Lord
deliuer
vs
,
from
a
Notaries
&
caetera
,
from
an
Apothecaries
Qui
pro
quo
,
and
from
an
Italian
figge
:
(
where
note
by
the
way
,
that
he
keepeth
a
foule
ado
in
sundry
places
with
the
Apothecaries
qui
pro
quo
.
)
And
fol.
27.
col.
2.
as
also
fol.
66.
col
.
3.
he
is
offended
with
diuers
of
them
for
mingling
ginger
with
cinnamon
,
to
make
spices
,
and
with
such
as
lay
bags
and
bundles
of
ginger
,
pepper
,
saffron
,
cinamon
,
&c.
in
a
celler
or
vault
vnder
the
earth
to
make
them
weigh
the
heauier
.
Moreouer
,
he
inueyeth
against
Apothecaries
for
mingling
oile
with
saffron
,
to
giue
it
a
fairer
colour
,
and
better
weight
.
Fol.
68.
col
.
3.
Not
forgetting
merchants
among
the
rest
,
who
powre
water
into
their
wools
that
they
may
weigh
the
heauier
:
nor
Clothiers
,
who
wet
their
clothes
to
make
them
stretch
the
better
.
He
further
reproueth
infinite
deceits
in
sundry
other
kinds
,
till
he
come
euen
to
Vintners
,
who
sophisticate
their
wine
in
mingling
water
therewith
:
and
to
Butchers
who
blow
vp
their
flesh
,
and
mingle
swines
grease
with
other
suet
.
But
he
chafeth
extremely
against
the
hucksters
,
who
buy
with
a
great
measure
or
weight
,
and
sell
with
a
lesse
:
and
he
is
horne
mad
at
those
which
helpe
the
ballance
with
their
finger
,
to
make
it
fall
.
Et
quando
ponderatis
aliquid
(
saith
he
)
datis
de
digito
super
stateram
,
vt
descendat
.
He
speakes
also
against
Merchants
who
forsweare
themselues
,
to
the
end
they
may
sell
the
dearer
,
Merces
suas
plus
periurijs
onerando
quàm
pretijs
:
and
against
such
as
cut
the
poore
peoples
throates
with
their
Monopolies
:
where
we
are
to
take
Monopolies
(
according
to
the
proper
signification
of
the
word
)
for
that
which
is
vsually
practised
by
the
engrossers
who
get
into
their
hands
any
commoditie
the
countrey
will
affoord
,
and
afterward
sell
it
at
their
owne
price
;
which
I
do
the
rather
insinuate
,
because
the
word
Monopolie
is
commonly
taken
in
another
sence
.
But
to
returne
to
the
periuries
of
Merchants
.
He
vpbraideth
them
(
page
331.
col.
2.
)
for
that
they
make
no
bones
to
forsweare
themselues
,
and
to
damne
their
soules
to
the
diuell
for
an
halfe
peny
.
Estis
hic
(
saith
he
)
qui
pro
vno
albo
estis
contenti
damnari
?
But
Menot
telleth
vs
of
certaine
merchants
who
made
no
conscience
to
forsweare
themselues
for
a
farthing
.
And
he
further
sheweth
,
that
their
manner
was
(
in
those
dayes
)
to
ouerprise
their
wares
,
and
to
sell
that
for
a
shilling
,
for
which
they
were
not
ashamed
to
aske
ten
.
He
is
also
much
offended
with
those
merchants
,
who
not
contented
to
know
cunning
knacks
of
knauery
,
and
to
practise
them
dayly
for
their
owne
aduantage
,
do
also
teach
them
their
children
,
scarce
crept
out
of
the
cradle
,
fearing
lest
they
should
want
wit
to
deuise
them
themselues
:
and
how
they
teach
them
the
tricke
of
the
ballance
(
mensuram
parui
ponderis
)
threatning
them
that
their
children
thus
taught
and
trained
vp
by
them
,
shall
one
day
serue
in
stead
of
fagots
and
fire-brands
in
hell
to
burne
them
;
as
fol.
115.
col.
3.
and
elsewhere
.
Barelete
is
as
busie
as
his
fellowes
in
blazoning
the
knaueries
committed
by
these
couetous
caitiues
in
wares
and
merchandizes
:
where
he
bringeth
in
one
of
them
alledging
this
prouerbe
,
I
wil
(
as
the
Florentine
saith
)
haue
an
iron
arme
,
an
Ants
belly
,
a
dogs
soule
:
that
is
,
to
the
end
that
I
may
become
rich
,
I
will
take
as
much
paines
as
I
am
able
to
endure
:
I
will
shift
with
as
little
cost
as
possibly
I
can
:
as
for
conscience
,
I
will
respect
it
no
more
then
a
dog
.
The
last
of
which
,
agreeth
well
with
this
other
prouerbiall
saying
,
He
that
would
quickly
be
rich
,
must
turne
his
backe
on
God
.
Both
which
are
true
and
infallible
testimonies
of
the
profanenesse
&
impiety
which
hath
long
since
seized
and
taken
possession
of
most
mens
minds
,
though
especially
applied
to
Merchants
.
They
censure
blasphemies
as
sharply
as
other
vices
(
which
come
in
here
very
fitly
after
periurie
,
whereunto
many
are
egged
on
by
couetousnes
.
)
First
therfore
to
begin
with
Maillard
,
fol.
271.
col
.
1.
O
wicked
wretches
(
saith
he
)
which
neuer
cease
swearing
by
Gods
flesh
,
by
Gods
bloud
,
by
the
body
of
God
,
by
Gods
head
,
by
Gods
wounds
,
by
Gods
death
.
He
elsewhere
mentioneth
other
blasphemies
,
as
I
wil
haue
it
in
despite
of
God
:
I
renounce
God
,
&c.
And
gamesters
(
saith
he
)
are
wont
to
say
,
In
spite
of
God
,
which
he
expresseth
in
these
words
,
In
mala
gratia
sit
hoc
factum
:
Ie
desauoue
Dieu
,
Gallicè
;
I
care
not
a
blew
button
for
God
.
Moreouer
,
he
twits
women
with
these
their
modest
speeches
and
interpretations
,
The
diuell
take
me
;
I
would
I
might
neuer
come
in
heauen
;
I
would
I
might
be
damned
if
euer
I
did
or
said
this
or
that
.
And
that
when
their
husbands
tooke
them
tardie
,
as
in
talking
with
their
paramours
,
or
any
whom
they
suspected
,
and
had
in
iealousie
(
for
which
he
giues
them
one
or
two
Items
)
their
manner
was
to
say
,
The
diuell
take
me
if
euer
he
spake
to
me
of
any
such
thing
.
And
he
crieth
out
against
their
hellish
blasphemies
,
as
swelling
againe
not
onely
with
the
venime
and
poison
of
impietie
,
but
euen
of
plaine
Atheisme
,
as
when
they
say
,
Let
God
keepe
his
heauen
to
himselfe
,
and
let
vs
alone
,
and
follow
our
pleasures
,
Fol.
125.
col
.
3.
And
coming
afterward
to
speake
of
blasphemous
oathes
(
much
like
the
former
)
he
saith
,
And
you
base
Christians
which
sweare
by
Gods
wounds
,
by
the
bodie
of
God
,
and
Gods
bloud
;
is
not
this
the
language
of
the
infernall
lake
?
And
fol.
140.
col.
1.
he
reporteth
that
it
was
enacted
by
holy
King
Lewis
,
that
blasphemers
for
the
first
offence
should
endure
a
moneths
imprisonment
,
and
after
to
be
set
on
the
pillorie
,
(
for
he
saith
,
ponerentur
in
pilario
:
whereas
Menot
saith
,
Au
carquan
,
or
au
collier
:
)
for
the
second
,
that
their
tongues
should
be
pierced
through
with
a
hote
iron
:
for
the
third
,
that
their
vnder
lippe
should
be
boared
through
:
for
the
fourth
,
that
their
tongues
and
lippes
should
be
cut
off
.
And
we
may
not
forget
the
place
formerly
alledged
,
where
he
reporteth
how
certaine
Iewes
at
Tours
(
in
the
raigne
of
King
Lewis
the
eight
)
hearing
Christians
swearing
in
most
fearful
maner
,
as
if
they
meant
to
haue
pulled
Christ
out
of
heauen
,
said
,
they
wondred
they
would
●o
outrage
him
,
if
they
did
beleeue
that
he
died
for
them
.
Menot
also
is
hote
against
the
blasphemers
of
those
times
,
telling
them
that
it
is
all
one
as
if
they
should
spit
in
Gods
face
:
alledging
out
of
Saint
Chrysostome
,
that
Christians
sinne
as
grieuously
which
blaspheme
Christ
now
being
in
heauen
,
as
the
Iewes
did
who
crucified
him
when
he
was
vpon
earth
.
He
further
alledgeth
sundry
reasons
why
this
sinne
of
all
others
is
most
to
be
detested
,
where
he
saith
,
O
miseri
,
nunquam
Diaboli
ausi
fuerunt
facere
quod
facitis
.
And
sheweth
what
a
shame
it
is
,
that
blasphemies
should
be
punished
by
Turkes
and
Saracens
,
and
should
remaine
vnpunished
among
Christians
.
And
a
little
after
,
In
times
past
(
saith
he
)
they
were
set
in
the
stockes
,
or
on
the
pillorie
,
or
cast
in
prison
,
or
had
some
great
fine
set
vpon
their
heads
:
and
in
the
raigne
of
holy
King
Lewis
their
tongues
were
pierced
through
according
to
the
Law
which
he
had
made
in
that
behalfe
.
But
the
contrary
is
practised
at
this
day
:
for
they
that
should
punish
blasphemies
,
are
of
all
others
the
greatest
blasphemers
,
glorying
therein
,
and
saying
that
it
is
not
for
a
paisant
to
renounce
God
,
Quòd
non
pertinet
ad
rurales
rennuciare
Deum
.
Et
ego
dico
tibi
quòd
ad
te
non
pertinet
intrare
Paradisum
:
and
I
tell
thee
,
thou
shalt
neuer
come
into
heauen
for
this
geare
.
In
another
place
he
maketh
mention
of
a
notorious
swearer
,
whose
tongue
King
Lewis
caused
to
be
cut
out
,
fol.
183.
col
.
1.
Sic
S.
Ludouicus
de
vno
blasphematore
Parisius
,
qui
fecit
ei
abscindere
linguam
.
But
Barelete
is
more
hote
and
vehement
against
his
countreymen
the
Italians
,
then
they
against
their
country
men
the
French
,
when
he
saith
fol.
120.
col
.
2.
O
Italy
infected
with
such
a
vice
,
O
people
polluted
with
such
wickednesse
:
I
feare
me
Gods
vengeance
will
vtterly
ouerwhelme
you
in
a
moment
.
Neither
is
he
to
learne
how
to
apply
King
Lewis
his
decree
against
blasphemers
,
alledged
by
the
two
former
preachers
.
He
saith
moreouer
,
that
the
Saracens
had
a
law
,
that
whosoeuer
blasphemed
Christ
or
the
blessed
virgine
(
his
mother
)
should
be
famished
to
death
betweene
two
boords
.
He
telleth
vs
also
of
another
auncient
law
,
which
punished
blasphemy
and
buggery
with
the
same
punishment
.
And
is
it
not
a
lamentable
thing
(
saith
he
)
that
Duke
Galeace
should
hang
a
man
onely
for
murmuring
against
him
?
and
that
the
Duke
of
Mantua
should
put
another
to
death
for
the
like
offence
:
and
that
blasphemers
should
go
scotfree
and
vnpunished
?
He
further
shewes
that
it
is
lesse
excusable
then
any
other
vice
,
in
that
whereas
men
are
drawne
to
commit
sinne
through
delight
and
pleasure
which
they
take
therein
,
(
as
the
whoremonger
by
the
pleasure
he
taketh
in
whoredome
and
daliance
;
the
glutton
by
the
delight
he
hath
in
his
full
furnisht
table
,
in
dainty
morcels
,
and
the
laughter
of
his
wine
,
&c.
)
the
blasphemer
can
haue
no
delight
in
swearing
at
all
:
adding
moreouer
that
it
hath
this
proper
and
peculiar
vnto
it
,
in
that
whereas
all
other
sinnes
cease
after
death
,
this
onely
continues
.
For
proofe
whereof
he
alledgeth
Apoc.
16.
And
men
blasphemed
God
which
hath
power
ouer
these
plagues
.
And
a
little
after
,
And
blasphemed
the
God
of
heauen
for
their
paines
and
for
their
sores
.
And
to
the
same
effect
also
in
the
end
of
the
Chapter
.
Lastly
he
laboureth
with
tooth
and
naile
(
at
leastwise
in
shew
)
to
withdraw
them
from
this
sinne
,
as
by
propounding
sundry
examples
of
Gods
fearefull
iudgements
which
haue
befallen
swearers
and
blasphemers
;
as
that
when
certaine
gamesters
at
Mantua
brake
forth
into
blasphemy
against
our
blessed
Sauiour
,
their
eyes
fell
on
the
table
.
That
at
Rome
a
child
(
but
fiue
yeares
old
)
blaspheming
the
name
of
God
,
was
caried
away
by
the
diuell
from
betweene
his
parents
armes
.
That
a
marriner
at
Ragouse
,
most
fearfully
tearing
and
rending
God
asunder
with
his
bloudie
othes
,
fell
into
the
sea
,
and
was
not
seene
till
certaine
dayes
after
that
he
was
found
on
the
shore
,
where
his
bodie
was
taken
vp
entire
and
whole
,
the
tongue
onely
excepted
.
He
further
speakes
of
certaine
oathes
proper
to
Italians
,
as
when
they
call
God
traitor
,
and
the
virgine
Marie
whore
,
fol.
118.
col
.
1.
Clamant
Deum
traditorem
,
virginem
,
putanam
.
Which
I
remember
onely
for
their
sakes
who
haue
not
bene
in
Italy
.
For
they
who
haue
continued
there
any
time
,
and
haue
trauelled
through
the
countrey
(
as
my selfe
haue
done
)
may
by
these
two
remember
others
farre
more
horrible
;
except
God
haue
bene
more
mercifull
vnto
them
herein
,
then
vnto
me
,
in
giuing
them
grace
to
forget
them
.
And
I
perswade
my selfe
,
that
since
Barelets
time
blasphemies
haue
much
more
increased
both
in
number
and
nature
,
I
meane
as
well
in
quantitie
as
qualitie
.
For
I
remember
that
in
the
last
yeare
of
my
abode
in
Italy
,
I
heard
certaine
oathes
which
I
had
not
heard
be-before
,
as
at
Bononia
which
I
had
not
heard
at
Venice
,
Padua
nor
Vincentia
;
and
at
Florence
,
which
I
had
not
heard
at
Bononia
nor
at
Luke
:
and
so
of
other
places
,
as
at
Rome
,
Naples
,
&c.
But
the
most
horrible
terrible
oath
that
euer
I
heard
belched
out
in
all
my
life
,
or
euer
heard
of
,
was
vttered
by
a
Priest
at
Rome
,
who
had
bene
angred
by
a
courtizan
,
which
I
will
conceale
for
this
present
,
and
returne
to
Barelete
,
who
mentioneth
a
merry
oath
which
a
good
fellow
(
an
Italian
)
was
wont
to
vse
,
viz.
A
bots
on
the
asse
that
caried
Christ
to
Ierusalem
:
a
merry
one
I
say
,
if
any
oath
may
be
called
merry
.
Howbeit
it
is
rather
to
be
termed
a
ieast
,
then
an
oath
.
And
yet
if
it
be
spoken
with
an
intent
to
sweare
,
it
is
worke
enough
for
Diuines
:
as
when
Italians
say
in
their
fustian
fumes
Per
la
Potta
of
such
or
such
a
one
;
whereas
they
are
otherwise
wont
to
say
,
Per
la
Potta
de
la
virgine
Maria
;
or
by
way
of
exclamation
,
Potta
de
la
virgine
Maria
;
or
leauing
out
Maria
,
as
being
easily
vnderstood
;
and
when
French-men
say
in
heate
and
hast
vertubieu
:
as
also
when
Germaines
in
their
curses
and
imprecations
corruptly
pronounce
the
word
Gott
,
for
which
we
call
them
dastipoteurs
,
because
we
do
not
vnderstand
them
.
But
to
close
vp
this
point
,
were
it
not
for
my
former
promise
,
I
would
here
relate
what
I
haue
read
in
the
Sermons
of
Barelete
,
of
a
Bishop
,
who
had
taken
vp
such
a
bad
custome
of
swearing
,
that
when
Barelete
came
to
admonish
him
thereof
,
saying
,
Reuerend
father
,
I
haue
often
heard
that
you
cannot
speake
a
word
without
an
oath
,
or
naming
the
Diuell
:
he
presently
(
to
cleare
himselfe
of
that
imputation
,
and
to
shew
that
it
was
but
a
false
slander
and
malicious
defamation
)
said
,
And
who
reported
that
of
me
in
the
diuels
name
?
By
G.
body
it
is
false
.
Then
said
he
,
Reuerend
father
,
I
take
your selfe
for
witnesse
.
But
if
any
desire
to
heare
his
pure
Ciceronian
Latin
,
thus
it
is
word
for
word
:
Exemplum
Praelati
,
quem
noui
Ianuae
,
qui
loqui
nesciebat
,
nisi
per
corpus
&
nomen
Diaboli
.
Quum
nemo
auderet
mouere
,
ego
Gabriel
officium
suscepi
,
dicens
,
Pater
reuerende
,
plures
de
vestris
nobis
dicunt
,
quòd
nescitis
loqui
sine
iuramento
,
&
nomine
Diaboli
.
At
Episcopus
in
impatientiam
versus
,
ait
,
In
nomine
Diaboli
,
&
quis
de
me
ita
dicit
?
Per
corpus
Christi
non
est
verum
.
Cui
respondi
,
Reuerende
Domine
,
à
vobis
testimonium
capio
:
sicque
cum
rubore
discessit
.
Which
hote
bickering
betweene
Barelete
and
the
Bishop
I
had
no
sooner
related
to
a
vertuous
gentleman
of
good
credite
and
account
,
but
he
paralleled
it
with
another
very
like
it
,
which
he
gaue
me
in
exchange
,
albeit
his
was
new
,
and
mine
somewhat
state
.
How
that
he
hauing
told
a
gentleman
(
his
very
good
friend
)
that
the
wound
he
had
receiued
,
ought
to
be
a
warning
vnto
him
to
beware
of
swearing
,
(
a
sinne
to
which
he
was
much
addicted
)
he
should
answer
and
say
,
By
G.
body
I
will
neuer
sweare
more
.
Moreouer
,
they
complaine
much
of
murthers
and
man-slaughters
.
And
their
manner
is
in
speaking
of
the
sinnes
of
their
time
,
to
range
whoredome
,
theft
and
murther
in
the
first
ranke
:
and
they
seeme
to
be
grieued
to
the
very
soule
that
they
are
not
punished
.
Menot
saith
,
if
a
man
go
to
the
magistrate
,
and
informe
him
of
a
murther
committed
the
last
night
in
such
a
place
,
he
will
not
stirre
a
foote
,
nor
moue
a
finger
,
except
he
first
know
the
accuser
,
and
who
will
discharge
the
Court
by
paying
the
fees
:
of
which
neglect
of
iustice
,
he
speaketh
in
sundry
other
places
.
Hee
complaineth
also
that
men
are
no
more
moued
then
stockes
or
stone
walles
,
when
they
see
a
man
of
worth
slaine
in
the
open
streetes
.
And
Barelete
saith
,
Occiditur
homo
,
&
adhuc
malefactor
stat
in
terminis
patriae
sine
pauore
,
quia
non
est
iustitia
.
But
there
are
other
murthers
,
for
which
they
weepe
water
and
snot
:
as
those
which
women
commit
in
causing
an
abortion
:
and
(
which
is
worse
)
for
that
Priests
(
as
Maillard
saith
)
perswade
them
that
in
so
doing
they
commit
no
mortall
sinne
.
Fol.
74.
col
.
2.
Súntne
ibi
mulieres
,
&
sacerdotes
qui
dicunt
quòd
mulieres
comedentes
venenum
ad
expellendum
materiam
de
matrice
suâ
,
ne
foetus
veniat
ad
portam
,
antequam
anima
rationalis
introducatur
,
non
peccant
mortaliter
?
Where
he
also
telleth
vs
of
children
cast
into
riuers
,
and
priuies
.
Vtinam
haberemus
aures
apertas
,
&
andiremus
voces
puerorum
in
latrinis
proiectorum
&
in
stuminibus
.
Barelete
also
crieth
out
against
this
sinne
,
fol.
262.
col
.
2.
O
quot
luxuriae
,
O
quot
Sodomiae
,
O
quot
fornicationes
,
clamant
latrinae
,
latibula
vbi
sunt
pueri
suffocati
.
Pontanus
also
alledgeth
an
example
of
this
currish
crueltie
,
affirming
it
to
be
more
vsuall
with
Nuns
then
with
others
.
These
I
hope
may
suffice
to
shew
the
estate
of
the
Age
last
past
.
For
(
if
according
to
the
old
saying
,
A
word
be
enough
to
the
wise
)
by
these
the
learned
Reader
may
conceiue
of
the
rest
.
For
albeit
we
haue
spoken
nothing
of
the
gluttonie
and
drunkennesse
of
those
times
,
yet
we
may
not
thinke
that
whoredome
was
without
these
two
companions
,
especially
considering
what
the
old
prouerbe
saith
,
Sine
Cerere
&
Baccho
friget
Venus
.
And
the
Greeke
verse
saith
prouerbially
,
that
when
the
belly
is
full
,
the
mind
is
among
the
maides
.
Which
agrees
well
with
the
French
prouerbe
,
Apres
la
panse
,
vient
la
danse
:
After
banquetting
followes
chambering
.
Ouid
also
saith
,
Non
habet
vnde
suum
paupertas
pascat
amorem
.
And
we
may
assure
our selues
,
that
there
was
no
manner
of
costly
or
sumptuous
attire
,
no
fond
,
fantasticall
,
gaudie
,
or
garish
fashion
,
which
the
wit
of
man
or
the
wickednesse
of
the
time
could
inuent
,
but
was
then
in
vse
.
For
Oliuer
Maillard
is
at
hot
as
a
tost
with
Atturneys
wiues
,
who
(
notwithstanding
their
husbands
poore
estate
,
hauing
not
after
they
haue
payd
for
their
offices
so
much
as
twentie
shillings
a
yeare
left
them
)
are
as
stately
as
Princesses
.
Menot
also
is
round
with
them
,
telling
them
that
there
need
no
other
flags
to
display
their
folly
,
but
their
fans
and
verdingales
:
but
especially
for
that
they
did
not
hide
that
which
modestie
wold
haue
couered
.
Fol.
61.
col
.
2.
Vos
iuuenes
mulieres
que
aperitis
pectora
vestra
ad
ostendendum
mamillas
.
Menot
also
taketh
on
like
an
oister-wife
,
for
that
they
wore
their
gownes
so
open
before
,
that
a
man
might
haue
almost
seene
their
bellies
.
And
he
reproueth
them
sharply
for
sundry
like
vnseemly
and
vnciuill
behauiours
:
especially
for
this
:
If
my
mistris
(
saith
he
)
be
at
Church
,
and
there
come
in
some
gentleman-like
man
;
to
keepe
the
custome
of
gentilitie
,
she
must
rise
vp
amongst
them
all
,
and
giue
him
a
licke
on
the
lips
,
though
it
be
in
the
Sermon
or
prayer
time
,
when
euerie
man
is
deepe
in
his
deuotion
.
The
diuell
(
saith
he
)
take
such
fashions
.
Ad
omnes
diabolos
talis
modus
faciendi
.
But
it
is
now
high
time
we
should
heare
how
these
preachers
say
Church-men
their
lessons
,
or
rather
how
they
reproue
them
and
giue
them
the
gentle
correction
:
if
the
reproofe
of
the
meane
may
take
place
with
the
mightie
:
and
if
their
loud
cries
and
shrill
voices
lifted
vp
like
so
many
trumpets
,
may
pierce
the
eares
of
these
deafe
adders
,
better
stopped
then
euer
were
Vlysseses
,
least
hee
should
heare
the
melodious
harmonie
,
or
harmonious
melodie
of
the
Syrens
song
,
to
vse
the
phrase
of
our
descanting
and
Pindarizing
Poets
.
CHAP.
VII
.
Of
certaine
vices
reproued
in
our
good
Catholickes
by
the
aforesaid
Preachers
.
THat
I
may
performe
my
late
promise
,
I
must
bestow
this
Chapter
vpon
my
Masters
of
the
Popish
Cleargie
:
beginning
according
to
my
former
method
,
with
their
whoredome
;
yet
not
forgetting
their
secret
thefts
and
cunning
conueyance
,
whereby
they
were
wont
to
maintaine
themselues
in
their
dissolute
demeanour
and
loose
life
,
as
they
do
at
this
day
.
First
then
let
vs
heare
Oliuer
Maillard
(
doing
him
this
honour
,
as
alwayes
heretofore
,
to
giue
him
first
audience
.
)
Fol.
327.
col.
1.
Haue
you
any
of
those
great
men
here
,
whose
wiues
make
them
weare
hornes
?
Yes
,
there
is
store
of
such
:
so
that
we
may
well
say
,
the
Cuckoes
song
is
now
come
into
the
Popes
Court
.
But
before
we
come
to
Prelates
,
let
vs
heare
how
he
layeth
out
the
knauery
of
poore
Priests
and
simple
Sir
Iohns
.
They
heare
(
saith
he
)
womens
confessions
,
and
knowing
who
they
be
that
vse
the
occupation
,
they
runne
after
them
.
Which
puts
me
in
mind
of
that
which
I
haue
read
of
certaine
Priests
who
would
gladly
haue
brought
vp
this
custome
,
that
the
poore
penitents
which
came
vnto
them
for
absolution
,
should
shew
them
those
parts
of
their
bodies
wherewith
they
had
offended
.
I
returne
to
Maillard
,
who
hath
these
words
vsually
in
his
mouth
:
Sacerdotes
concubinarij
,
or
fornicarij
;
as
also
,
religiosi
concubinarij
.
He
further
speakes
against
such
as
keepe
them
in
their
chambers
[
*
](A68037-e16080-b)
*
At
bed
and
boord
.
à
pain
&
à
pot
:
as
fol.
61.
col
.
3.
Súntne
hîc
sacerdotes
tenentes
concubinas
à
pain
&
à
pot
.
In
stead
wherof
Menot
saith
[
*
](A68037-e16140-b)
*
At
rack
and
manger
.
à
pot
&
à
cueillier
.
To
reture
to
Prelates
,
against
whom
Maillard
inueyeth
,
fol.
22.
col.
4.
O
ye
infamous
damned
fat
gotbellies
,
written
in
the
diuels
booke
,
theeues
,
and
Church-robbers
,
(
as
Saint
Bernard
saith
)
do
ye
thinke
that
your
founders
gaue
you
your
liuings
to
do
nothing
but
to
hunt
whores
,
and
to
shoote
at
short
buts
?
And
fol.
107.
col
.
1.
And
ye
my
Masters
of
the
Clergie
,
that
spend
your
benefices
vpon
horses
,
hounds
and
whores
.
He
addeth
also
Histriones
.
Likewise
pag.
84.
col
.
2.
Aske
S.
Stephen
if
he
went
to
heauen
by
leading
such
a
life
as
you
do
,
making
great
cheare
,
euer
feasting
and
banquetting
,
giuing
the
goods
of
the
Church
and
Crucifixe
to
harlots
;
keeping
hounds
and
hawkes
with
the
goods
of
the
poore
?
It
had
bene
better
you
had
neuer
bene
borne
,
then
that
you
should
leade
this
loose
,
lazie
,
and
licentious
life
.
Where
he
likewise
addeth
Histriones
after
meretices
.
All
men
know
the
signification
of
this
Latin
word
;
but
because
both
he
and
his
fellowes
deale
with
the
Latin
as
they
thinke
good
,
vsing
words
arsie-versie
and
kim-kam
,
I
doubt
whether
by
Histriones
he
meant
not
moriones
,
which
will
appeare
to
be
more
probable
,
if
we
consider
the
practise
vsuall
at
this
day
.
In
another
place
he
saith
that
Prelates
haue
no
table
talke
but
of
obscenitie
and
ribaldrie
.
And
he
is
the
man
(
if
my
memory
faile
me
not
)
who
saith
,
that
whereas
Prelates
in
times
past
gaue
mony
towards
the
mariage
of
yong
maides
(
which
were
monilesse
and
friendlesse
)
they
contrarily
suffer
them
to
play
the
strumpets
vnder
their
noses
,
making
them
get
their
dowries
by
the
sweate
of
their
bodies
.
But
let
vs
heare
what
goodman
Menot
saith
(
who
currieth
the
cockscombs
of
those
gallants
as
well
as
the
best
of
them
.
)
Fol.
144.
col
.
2.
I
say
the
like
de
ancillis
sacerdotum
,
quibus
non
licet
dare
hoc
sacramentum
Eucharistiae
;
quòd
certè
non
sunt
de
grege
Dei
,
sed
Diaboli
.
And
fol.
82.
col
.
3.
Est
filia
seducta
,
quae
fuit
per
annum
inclusa
cum
sacerdote
cum
poto
&
cochleari
,
at
bed
and
boord
,
hodie
venit
,
&c.
And
in
another
place
he
saith
,
that
when
souldiers
entred
any
towne
,
the
first
thing
they
sought
for
was
the
Curates
(
or
Parsons
)
Lemman
.
And
they
might
haue
done
well
(
as
farre
as
we
may
gather
by
his
words
)
to
haue
giuen
warning
from
one
end
of
the
towne
to
the
other
:
Looke
to
your
plackard
Madame
(
or
Mistris
)
for
feare
of
these
Prelates
.
For
ouer
and
besides
those
which
they
kept
at
home
,
they
had
customers
in
euery
corner
of
the
towne
.
Albeit
they
tooke
greatest
sport
in
making
Counsellers
weare
the
hornes
.
But
here
was
the
iest
,
that
great
rich
men
had
euer
one
Prelate
or
other
for
their
gossips
:
the
goodman
taking
him
for
his
sons
godfather
,
who
(
vnknowne
to
him
)
was
his
father
.
Where
note
how
in
his
copper
Latin
he
calleth
the
committing
of
whoredom
with
a
Bishop
,
facere
placitum
Domini
Episcopi
:
to
do
my
Lord
Bishop
a
pleasure
:
as
fol.
18.
O
Domina
quae
facitis
placitum
Domini
Episcopi
.
And
fol.
110.
col
.
2.
If
you
shall
aske
how
this
child
being
but
ten
yeares
old
,
got
such
a
liuing
:
they
will
answer
you
straight
,
that
his
mother
was
very
familiar
with
the
Bishop
,
and
for
kind
acquaintance
dedit
ei
.
He
further
mentioneth
a
cunning
sleight
practised
by
these
sir
Iohns
,
to
haue
their
pleasure
of
those
with
whom
they
were
in
loue
,
that
their
manner
was
(
if
no
other
occasion
were
offered
)
to
inuite
them
to
a
feast
among
other
modest
maids
and
matrons
.
Last
of
all
he
sheweth
that
Prelates
in
his
time
had
both
maids
and
matrons
,
both
wiues
and
widowes
,
at
commaund
.
We
haue
already
heard
how
Maillard
(
after
Saint
Bernard
)
calleth
them
theeues
,
and
Church-robbers
.
Let
vs
now
heare
what
Menot
saith
of
their
thefts
and
simonies
(
though
men
now
a
dayes
make
but
a
ieast
of
such
sinnes
.
)
First
then
,
fol.
70.
col.
1.
he
saith
,
O
Domini
Ecclesiastici
,
qui
roditis
ossa
mortuorum
,
&
bibitis
sanguinem
Crucisixi
,
audite
.
And
fol.
5.
col
.
3.
Non
est
cauda
Praelatorum
,
qui
hodie
post
se
ducunt
canes
,
&
mangones
indutos
ad
modum
armigerorum
,
sicut
Suytenses
:
qui
nullo
modo
curant
de
grege
sibi
credito
.
And
straight
after
,
Quid
dicetis
,
Domini
Ecclesiastici
&
Praelati
,
qui
comeditis
bona
buius
pauperis
qui
pendit
in
cruce
,
ducendo
vestras
vanitates
?
And
fol.
132.
col
.
1.
O
si
non
viderentur
magniluxus
,
great
brauery
,
simoniae
,
magna
vsura
patentes
,
notoriae
luxuriae
,
quae
sunt
in
Ecclesia
,
populus
non
esset
scandaliza●us
,
nec
vos
imitaretur
.
O
qualis
rumor
!
dico
secundum
puram
veritatem
:
O
what
a
notorious
shame
it
is
!
I
say
the
plaine
truth
of
it
:
Mille
Praelati
sunt
causa
quòd
pauper
&
simplex
populus
peccat
,
&
quarit
infernum
:
that
the
poore
people
sinne
,
and
are
damned
ad
omnes
diabolos
.
And
fol.
118.
col.
1.
he
sends
the
dealing
of
all
those
Prelates
packing
to
the
diuel
,
in
the
sence
that
men
are
wont
to
praise
them
for
good
husbandry
.
Nunc
(
saith
he
)
si
aliquem
eorum
vis
laudare
,
hoc
modo
laudes
,
Est
bonus
pater-familiae
,
he
is
a
good
husband
:
benè
aliter
facit
quàm
suus
praedecessor
.
Ad
omnes
Diabolos
tale
menagium
.
Menagium
pro
animabus
est
magis
necessarium
,
&
principale
.
And
speaking
of
their
election
,
fol.
93.
col
.
1.
Videmus
quòd
hodie
intrant
Ecclesiam
vt
boues
stabulum
,
cornibus
eleuatis
:
vt
multi
qui
intrant
non
per
Spiritum
sanctum
,
sed
vi
armorum
,
&
strepitu
armigerorum
&
militum
:
by
force
of
armes
and
dint
of
sword
.
Likewise
fol.
110.
col
.
1.
Sed
vnde
prouenit
hoc
?
quia
certè
Spiritus
sanctus
est
hodie
expulsus
de
concilio
,
synagoga
,
&
capitulis
Episcoporum
,
&
electionibus
Praelatorum
.
Quia
,
vt
videtur
,
hodie
puero
decem
annorum
datur
parochia
in
qua
sunt
quingenti
ignes
:
&
pro
custodia
assignatur
quandoque
a
Courtier
,
vnus
nobilis
curiae
,
qui
post
Deum
nil
odit
nisi
Ecclesiam
.
Heu
,
Deus
scit
quomodo
hodie
dantur
beneficia
Ecclesiastica
.
Si
quaritis
quomodo
puer
iste
habuit
beneficium
:
sciunt
responsionem
,
Mater
suae
erat
familiaris
cum
Episcopo
,
his
mother
was
very
familiar
with
the
Bishop
,
and
for
acquaintance
sake
dedit
ei
.
Nam
hodie
verificatur
&
completur
Prophetia
Esayae
3.
Populum
meum
exactores
sui
spoliauerunt
,
&
mulieres
dominatae
sunt
eorum
.
Videmus
hodie
super
mulas
,
habentes
duas
Abbatias
,
duos
Episcopatus
(
Anglicè
two
crosses
,
two
myters
)
&
adhuc
non
sunt
contenti
.
As
also
in
another
place
,
And
you
gentlewomen
(
saith
he
)
that
do
my
Lord
Bishop
the
pleasure
you
wot
of
,
and
then
you
say
,
Oh
,
oh
,
he
will
do
my
sonne
a
good
turne
,
he
shall
be
the
better
prouided
for
by
some
benefice
or
Ecclesiasticall
dignitie
.
Also
fol.
111.
col
.
2.
Quòd
hodie
non
dantur
beneficia
,
non
,
non
,
sed
venduntur
.
Non
est
meum
dare
vobis
.
Antiquitùs
dicebantur
Praebendae
,
à
Praebeo
,
praebes
:
sed
hodie
dici
debent
Emenda
,
ab
Emo
,
emis
;
quòd
non
est
meum
dare
vobis
.
Which
conceited
allusion
puts
me
in
mind
of
that
which
he
hath
,
fol.
100.
col
.
4.
Secundò
erit
Prior
,
Abbas
,
Comendatarius
,
&
potius
comedatarius
qui
omnia
comedit
.
Moreouer
,
he
often
reproues
and
censures
them
for
simony
(
to
which
we
may
referre
certain
particulars
spoken
of
before
)
as
fol.
94.
col
.
1.
Nónne
reputatis
simoniam
quando
pro
Episcopatu
valente
nouem
millia
,
facitis
fasciculum
plurium
beneficiorum
ascendentium
vsque
ad
summam
nouem
millium
,
&
datis
hoc
pro
recompensa
?
Ad
omnes
diabolos
tales
recompensa
.
Likewise
fol.
8.
col
.
3.
Sic
isti
Protonotarij
qui
habent
illas
dispensas
ad
tria
,
imò
ad
quindecim
beneficia
,
&
sunt
simoniaci
&
sacrilegi
:
&
non
cessant
arripere
beneficia
,
incompatibilia
:
idem
est
eis
.
Si
vacet
Episcopatus
,
pro
eo
habendo
dabitur
vnus
grossus
fasciculus
aliorum
beneficiorum
.
Primò
accumulabuntur
archidiaconatus
,
abbatiae
,
duo
prioratus
,
quatuor
aut
quinque
praebendae
,
&
dabuntur
haec
omnia
pro
recompensatione
.
And
fol.
100.
col
.
2.
Dic
de
abusibus
qui
fiunt
quando
isti
qui
habent
beneficia
,
dant
illa
fratri
vxoris
,
vt
illa
portionem
haereditatum
fratris
habeat
.
I
may
not
here
forget
what
he
saith
(
fol.
124.
col.
3.
)
concerning
Monkes
,
viz.
how
they
are
euer
following
one
suite
or
other
in
the
pallace
at
Paris
:
so
that
of
foure
you
meet
with
,
it
is
a
wonder
if
one
be
not
a
Monke
.
And
if
you
aske
them
,
what
businesse
they
haue
there
?
One
Clericus
will
answer
,
Our
Chapter
is
in
suite
with
the
Deane
,
the
Bishop
,
&c.
and
I
dance
attendance
vpon
these
Counsellers
for
this
end
.
And
thou
maister
Monke
,
what
doest
thou
here
?
I
pleade
for
an
Abbey
of
eight
hundred
pound
rent
for
my
Lord
Abbot
.
And
thou
white
Monke
?
I
pleade
for
a
small
Priory
for
my selfe
.
And
you
beggerly
Monkes
,
that
haue
neither
land
nor
liuing
,
what
do
you
sneaking
here
?
The
King
hath
granted
vs
salt
,
wood
,
and
the
like
,
but
his
officers
denie
to
giue
them
:
or
such
a
couetous
or
enuious
Curate
denies
vs
buriall
,
and
will
not
suffer
vs
to
performe
the
will
of
one
lately
deceased
:
so
that
we
are
inforced
to
repaire
to
the
Court
to
seeke
a
redresse
.
Barelete
indeed
doth
not
so
often
inueigh
against
these
two
vices
of
Cleargie-men
,
as
his
fellowes
.
But
elsewhere
he
telleth
vs
a
very
merry
tale
of
a
Venetian
doctor
,
who
being
taken
with
a
filthy
drab
at
vnawares
in
the
very
fact
,
and
that
by
her
mistris
,
and
Barelete
(
then
preacher
in
Venice
)
whom
she
had
sent
for
to
see
this
sport
,
and
being
admonished
of
this
so
hainous
and
scandalous
a
sin
,
made
no
other
answer
,
but
that
he
was
so
deepe
in
loue
with
this
dirtie
droile
,
that
he
knew
not
what
to
thinke
or
say
of
himselfe
,
whether
he
were
a
man
or
a
beast
.
He
further
cries
out
against
Nunnes
for
pestering
the
world
with
a
broode
of
bastard
brats
,
whereof
his
fellowes
speake
nothing
to
my
remembrance
.
Howbeit
Pontanus
tels
vs
in
plaine
termes
of
certaine
Monasteries
of
Nunnes
at
Valentia
in
Spaine
,
which
differ
nothing
from
stewes
.
And
least
any
should
suspect
me
of
falsification
or
forgery
,
I
will
alledge
his
owne
words
,
as
they
are
to
be
found
in
his
treatise
De
Immanitate
,
cap.
17.
Valentia
in
Hispania
citeriore
,
aedes
quadam
sacra
,
Vestaliumque
Monasteria
,
ita
quidem
patent
amatoribus
,
vt
instar
lupanariorum
sint
.
Moreouer
,
discoursing
in
generall
of
Nunnes
,
he
saith
,
that
they
either
kill
their
children
in
the
wombe
by
certaine
potions
,
or
else
strangle
them
as
soone
as
they
are
borne
,
and
after
cast
them
into
priuies
.
CHAP.
VIII
.
How
the
foresaid
Preachers
haue
discouered
certaine
abuses
in
Popish
doctrine
;
and
of
the
couetousnesse
of
the
Popish
Cleargie
.
BVt
(
to
omit
the
loose
liues
of
our
good
Catholickes
)
the
foresaid
Preachers
discouer
certaine
errors
in
doctrine
(
though
themselues
were
greatly
ouerseene
in
sundry
things
,
so
that
we
may
well
iudge
of
them
according
to
the
prouerb
,
He
that
hath
but
one
eye
is
king
among
the
blind
:
)
where
note
,
that
they
are
such
errors
&
abuses
,
as
helpe
to
keepe
their
kitchins
hot
.
First
then
Maillard
is
full
of
inuectiues
against
pedlers
of
relickes
,
as
fol.
25.
col
.
3.
Estis
hic
Domini
bullatores
&
portatores
reliquiarum
?
And
fol.
25.
col
.
3.
Dixi
hodie
mane
de
lingua
fraudulatoria
,
&
credo
quòd
iugling
Gipsies
Anglice
,
portatores
reliquiarum
,
caphardi
,
&
mensuratores
vultuum
imaginum
saepe
comedunt
de
isto
pastillo
.
Also
fol.
3●
.
col
.
3.
Estis
hic
portatores
bullarum
?
numquid
linitis
auditores
vestros
ad
capiendas
bursas
eorum
?
Likewise
fol.
45.
col
.
1.
Et
vos
portatores
reliquiarum
&
indulgentiarum
,
numquid
iactatis
vos
de
malis
quae
facitis
in
villagijs
?
But
before
I
proceed
to
a
further
point
,
I
will
giue
a
short
exposition
of
this
word
pastillo
,
that
is
pastie
;
and
that
out
of
the
author
himselfe
.
We
are
therefore
to
know
,
that
it
hath
relation
to
a
tale
that
he
told
fol.
24.
col
.
4.
It
is
reported
(
saith
he
)
that
the
diuell
being
very
sicke
vpon
a
time
,
his
Phisitians
asked
him
to
what
his
stomack
would
best
serue
him
,
to
fresh
water
fish
,
or
to
sea-fish
?
He
answered
to
neither
.
Whereupon
they
asked
him
if
he
had
a
mind
to
porke
,
biefe
,
or
veale
?
He
answered
,
No.
Well
then
(
said
the
Phisitians
)
haue
you
a
stomacke
to
chickens
,
partridges
,
or
venison
?
He
answered
,
that
his
stomack
could
not
away
with
them
no
more
then
with
the
rest
:
but
that
he
would
gladly
eate
of
that
meate
which
women
eate
of
when
they
lie
in
childbed
,
to
wit
,
of
a
pastie
of
tongues
.
Wherupon
they
asked
him
with
what
sauce
he
would
eate
it
.
I
would
haue
them
(
said
he
)
first
fried
,
and
then
baked
.
I
leaue
the
deduction
and
application
hereof
to
those
that
haue
the
book
,
seeing
I
haue
quoted
the
place
where
it
is
to
be
found
.
But
those
that
haue
heard
the
chat
&
pratling
of
these
gossiping
houswiues
when
they
sit
by
a
warme
fire
,
may
easily
guesse
how
their
tongues
wag
when
they
are
bathing
themselues
in
a
warme
bath
of
a
woman
in
childbed
:
which
is
a
circumstance
worthy
the
noting
.
For
verily
it
is
not
probable
,
that
their
tongues
should
then
be
frozen
,
at
leastwise
I
dare
giue
my
word
for
the
good
wiues
of
Paris
,
who
call
their
seates
cacquetoires
,
that
is
,
tatling
benches
;
where
sitting
together
after
they
haue
finely
fetcht
ouer
their
husbands
,
brethren
,
sisters
,
kinsmen
and
friends
(
yea
and
their
louers
also
who
are
now
called
seruants
)
at
last
fall
foule
among
themselues
,
giuing
each
other
such
priuie
nips
and
crosse
blowes
ouer
the
thombes
,
that
their
husbands
are
hornified
thereby
.
But
now
to
the
matter
againe
(
lest
it
be
said
that
women
make
me
forget
my selfe
)
yet
so
as
I
will
not
giue
them
a
finall
farewell
:
for
the
fact
whereof
I
am
about
to
speake
(
reproued
by
Maillard
)
concernes
them
very
nearely
,
viz.
that
notwithstanding
the
glosse
affirme
,
that
if
a
priest
be
found
kissing
a
woman
,
we
must
suppose
he
did
it
to
print
a
blessing
vpon
her
lips
:
yet
we
may
in
charitie
iudge
that
it
is
a
preparatiue
to
initiate
them
in
some
other
mystery
,
especially
if
they
be
alone
,
and
in
a
suspected
place
.
He
speaketh
also
very
boldly
(
for
those
times
)
against
Indulgences
and
pardons
:
yet
so
as
a
man
may
well
perceiue
he
speaketh
not
all
he
thinketh
.
In
the
meane
time
he
flatly
condemneth
these
pedlers
of
pardons
(
whom
he
calleth
in
another
place
bullatores
)
for
saying
,
that
if
they
were
perswaded
that
their
auncestors
had
not
bought
Popes
pardons
(
meaning
such
pedlary
ware
as
they
had
in
their
packes
)
they
would
neuer
pray
for
them
.
Among
other
things
he
saith
,
An
creditis
quòd
vnus
magnus
vsurarius
,
plenus
vitijs
,
qui
habebit
mille
millia
peccata
,
dando
sex
albos
trunco
,
habeat
remissionem
omnium
peccatorum
suorum
?
Certè
durum
est
mihi
credere
,
&
durius
praedicare
.
He
further
reproueth
such
as
preached
onely
for
gaine
.
Are
you
here
my
maisters
(
saith
he
)
you
Lent
preachers
,
who
preach
onely
in
hope
of
gaine
:
and
when
you
haue
gotten
a
round
summe
,
say
on
Easter
day
,
that
you
haue
had
a
good
Lent
?
Where
he
compares
them
to
adulterers
for
this
reason
:
Adulteri
enim
de
malo
concubitu
recipiunt
prolem
:
ita
&
vos
pecuniam
.
And
Fol.
331.
col
.
1.
Videte
magistri
venerandi
,
habuistis
bonum
quadragesimale
,
lucrati
estis
centum
francos
,
congregastis
multum
;
vos
reddetis
computum
.
He
complaineth
also
that
the
Church-men
sell
the
diuell
and
all
,
in
refusing
to
bury
one
in
the
Church
vnder
a
franc
.
I
returne
to
Menot
,
who
calleth
those
pedlers
of
relickes
portatores
rogationum
,
whom
Maillard
calleth
portatores
reliquiarum
,
&
indulgentiarum
,
&
bullatores
.
It
is
(
saith
Menot
fol.
131.
)
the
practise
of
these
pedlers
to
make
poore
widowes
beleeue
,
that
they
and
their
family
ought
rather
to
starue
for
hunger
,
then
to
want
their
pardons
.
In
like
manner
Fol.
174.
col
.
3.
Shall
I
speake
a
word
for
all
?
Diuines
neuer
medled
with
these
pardons
,
or
very
little
.
And
presently
after
,
None
preach
them
but
these
false
Friers
,
who
adde
infinite
thereto
,
to
deceiue
the
people
:
and
being
in
tauernes
,
keepe
reuell
rout
,
as
though
they
were
yong
diuels
,
talking
of
nothing
but
of
dallying
and
whoredome
.
Further
,
the
said
preacher
(
fol.
12.
col.
4.
)
makes
mention
of
certaine
cheaters
,
who
hauing
pawned
their
reliks
in
a
tauerne
,
shewed
the
people
a
brand
,
and
made
them
worship
it
,
as
being
one
of
those
wherewith
Saint
Laurence
was
broyled
.
But
of
this
more
hereafter
.
Barelete
also
(
as
I
remember
)
reproueth
certaine
abuses
,
though
very
briefly
,
rather
pointing
at
them
,
then
dwelling
long
vpon
any
point
.
Neither
are
we
to
wonder
that
he
and
his
fellowes
should
let
so
many
abuses
go
scotfree
,
vntouched
,
and
vncensured
.
It
is
a
wonder
rather
they
could
discouer
any
,
considering
the
course
they
tooke
.
Howbeit
we
are
to
obserue
this
one
thing
,
that
whatsoeuer
the
ignorance
of
former
times
hath
bene
,
the
doctrine
,
which
tended
directly
to
keepe
the
kitching
hot
,
hath
euer
bene
suspected
.
Whence
it
is
that
some
(
euen
of
our
good
Catholickes
)
could
neuer
be
brought
to
put
any
confidence
in
such
pardons
:
for
that
they
considered
(
albeit
they
should
haue
ascended
higher
,
and
sought
peremptory
proofes
)
that
if
they
tooke
place
,
men
should
buy
out
the
pardon
of
their
sinnes
at
too
easie
a
rate
.
Thus
we
see
what
the
doctrine
is
,
which
tends
directly
to
keepe
their
kitchins
hot
.
And
in
very
truth
there
is
no
one
conclusion
in
the
Romish
religion
which
pointeth
not
this
way
,
though
some
more
directly
,
others
more
obscurely
.
How
euer
it
be
,
our
old
prouerbes
do
sufficiently
blazon
the
couetousnesse
of
our
good
Catholickes
.
But
this
ensuing
best
of
all
:
Trois
choses
sont
tout
d'vn
accord
,
L'Eglise
,
la
Cour
,
&
la
mort
.
L'Eglise
prend
du
vif
,
du
mort
:
La
Cour
prend
le
droict
&
le
tort
:
La
mort
prend
le
foible
&
le
sort
.
That
is
,
There
be
things
three
do
well
agree
,
The
Church
,
the
Court
,
and
destinie
.
For
none
will
ought
to
other
leaue
:
The
Church
from
liue
and
dead
doth
reaue
:
The
Court
takes
both
the
right
and
wrong
:
And
death
takes
both
the
weake
and
strong
.
There
is
also
another
prouerbe
which
saith
,
that
three
things
are
vnsatiable
,
Priests
,
Monks
,
and
the
sea
:
whereof
Barelete
puts
me
in
mind
when
he
saith
,
Presbyteri
,
&
fratres
,
&
mare
nunquam
satiantur
.
Howbeit
I
haue
heard
old
folkes
name
these
threee
,
Priests
,
women
,
and
the
sea
.
And
verily
Monkes
may
well
be
comprised
vnder
Priests
.
CHAP.
IX
.
Wherein
is
declared
,
that
by
how
much
the
wickednesse
of
the
last
Age
doth
exceed
the
former
,
by
so
much
ours
doth
surpasse
the
last
:
notwithstanding
that
vices
are
better
detected
,
more
sharply
censured
,
and
seuerely
punished
then
euer
they
were
.
WE
may
perceiue
by
the
complaints
taken
vp
by
the
foresaid
Preachers
,
that
they
saw
the
world
in
the
wane
,
waxing
dayly
worse
and
worse
.
For
it
is
not
to
be
thought
but
that
they
omitted
sundry
grosse
and
hainous
sinnes
which
raigned
in
those
dayes
,
either
because
they
knew
them
not
,
or
remembred
them
not
.
For
we
may
well
thinke
,
that
men
in
those
dayes
were
not
onely
good
guardians
,
in
keeping
the
vices
whereof
their
auncestors
left
them
inheritors
,
but
improuers
also
in
increasing
their
stocke
by
adding
of
new
.
And
verily
I
must
confesse
that
I
haue
not
reaped
so
great
a
haruest
,
nor
gathered
so
plentifull
a
vintage
out
of
their
workes
and
writings
,
but
that
many
gleanings
and
after-gatherings
remaine
behind
for
such
as
haue
moe
idle
houres
then
my selfe
.
For
who
so
shall
diligently
peruse
the
Sermons
of
these
three
Doctors
,
shall
find
that
I
haue
omitted
a
number
of
notorious
and
prodigious
facts
,
which
haue
bene
discouered
in
part
by
ancient
Poets
.
For
proofe
hereof
,
consider
what
Menot
saith
:
The
sonne
would
plucke
out
his
fathers
eyes
to
enioy
his
goods
.
And
I
perswade
my selfe
that
the
booke
in
which
children
studie
least
,
and
which
grieueth
them
most
,
is
the
life
of
their
fathers
(
where
he
alludes
to
a
booke
called
Vitae
Patrum
,
written
of
certaine
Ancients
who
were
thought
to
haue
led
a
strict
and
holy
life
.
)
And
a
little
before
,
Alas
,
how
is
it
possible
to
find
friendship
among
enemies
,
when
loue
is
not
to
be
found
among
kinsmen
?
no
not
betweene
parents
and
children
,
brethren
and
sisters
?
Now
that
this
sinne
is
of
great
standing
,
may
appeare
by
Hesiod
,
whom
Ouid
hath
thus
expressed
:
Viuitur
ex
rapto
,
non
hospes
ab
hospite
tutus
,
Non
socer
à
genero
,
fratrum
quoque
gratia
rara
est
.
Imminet
exitio
vir
coniugis
,
illa
mariti
.
Lurida
terribiles
miscent
aconita
nouerca
.
Which
Marrot
hath
thus
turned
:
On
vit
desia
de
ce
q●'on
emble
&
oste
.
Chez
l'hostelier
n'est
point
asseuré
l'hoste
:
Ne
le
beaupere
auecques
le
sien
gendre
.
Petite
amour
entre
freres
s'engendre
.
Le
mari
s'offre
à
la
mort
de
sa
femme
.
Femme
au
mary
f●●t
semblable
diffame
.
Per
mal-talent
les
marastres
terribles
Meslent
souuent
venins
froids
&
horribles
.
That
is
,
All
liue
on
spoile
.
One
where
the
warie
guest
Suspects
his
falser
host
.
Elsewhere
the
sonne
His
second
father
feares
.
Nor
can
one
brest
,
One
wombe
,
shield
brothers
from
dissention
.
The
faithlesse
wife
conspires
her
husbands
bane
,
And
he
in
fell
reuenge
seekes
hers
againe
.
The
cruell
step-dame
deadly
poyson
brues
.
&c.
He
afterwards
speakes
of
children
,
who
abhorre
to
studie
or
reade
in
the
booke
called
Vitae
Patrum
.
Filius
ante
diem
patrios
inquirit
in
annos
.
That
is
,
The
sonne
for
raising
of
his
owne
estate
,
Wisheth
his
father
dead
ere
natures
date
.
True
it
is
indeede
,
these
words
For
raising
of
his
owne
estate
,
are
not
in
the
Latine
:
howbeit
they
are
added
very
fitly
to
make
vp
the
sence
,
as
any
man
may
perceiue
:
and
they
accord
with
that
of
Menot
,
that
children
would
plucke
out
their
fathers
eyes
to
enioy
their
goods
.
And
as
they
complained
in
old
time
of
other
vices
,
so
of
the
neglect
and
want
of
iustice
.
For
this
is
an
ancient
prouerbe
(
if
we
regard
the
sence
rather
then
the
words
)
Greater
theeues
hang
the
lesse
:
agreeable
to
that
of
Iuuenal
:
Dat
veniam
Coruis
,
vexat
censura
columbas
.
That
is
,
Poore
Doues
are
payd
,
whilst
Rauens
s●●pen
free
.
And
it
suteth
well
with
the
saying
of
that
famous
Law-giuer
Zaleucus
,
that
lawes
are
like
to
cobwebs
:
for
as
small
flies
〈◊〉
caught
in
them
,
when
as
the
greater
breake
through
them
:
so
poore
people
,
or
such
as
cannot
prattle
apace
,
are
insnared
in
them
;
wheras
the
rich
,
or
such
as
haue
glib
tongues
,
breake
through
them
by
force
:
not
vnlike
to
that
in
Terence
:
—
quia
non
rete
Accipitri
tenditur
neque
Miluio
,
Qui
malè
faciunt
nobis
,
illis
qui
nihil
faciunt
,
tenditur
.
Quia
enim
illis
fructus
est
,
in
illis
opera
luditur
.
Which
is
spoken
by
a
smell-feast
(
or
good
trencher-man
)
called
by
this
Poet
a
Parasite
,
who
hauing
boasted
that
he
did
strike
and
beate
whom
he
listed
,
and
plaid
the
pike
in
a
pond
,
and
that
none
durst
once
quinch
or
speake
a
word
against
him
;
being
demanded
the
reason
of
this
so
great
boldnesse
,
answered
,
Because
the
net
is
not
spread
for
the
[
*
](A68037-e17930-b)
*
Al
Sake●
.
Sacre
or
Kite
which
annoy
vs
,
but
for
those
harmlesse
birds
that
do
not
hurt
vs
:
for
there
is
some
profite
in
these
,
as
for
the
rest
it
is
but
labour
lost
.
The
Poet
indeed
(
which
I
speake
only
by
the
way
)
vseth
a
[
*
](A68037-e17940-b)
*
Accipit●●
.
word
,
which
(
as
some
are
of
opinion
)
signifieth
all
kind
of
haukes
,
whether
sparrow●
haukes
,
faulkons
,
or
others
.
But
I
rather
vse
the
word
sacre
,
considering
the
common
phrase
in
euery
mans
mouth
vsed
in
way
of
a
prouerbe
,
C'est
vn
sacre
,
as
if
a
man
should
say
,
he
is
a
spend
thrift
,
or
a
deuouring
gulfe
.
It
is
also
taken
for
a
glutton
,
or
a
wine-bibber
.
And
good
father
Menot
fol.
138.
col.
1.
forgets
not
those
that
exclaime
against
the
poore
,
&
haue
nothing
to
say
against
the
rich
.
For
examining
the
history
of
the
woman
who
was
taken
in
adultery
,
and
brought
before
our
Sauiour
Christ
,
he
demandeth
the
reason
why
〈◊〉
brought
not
the
adulterer
also
?
To
which
he
presently
answereth
,
It
may
be
(
saith
he
)
he
was
a
rich
man
.
This
is
the
common
practise
at
this
day
:
they
accuse
poore
men
,
but
haue
not
a
word
to
say
against
a
gros
goddon
.
Which
word
I
〈◊〉
of
purpose
,
as
being
an
excellent
good
French
word
(
though
now
almost
worne
out
of
vse
)
vsed
also
by
Oliuer
Maillard
his
ancient
:
fol.
22.
col
.
4.
O
gros
goddons
,
damnati
,
infames
,
&
scripti
in
libro
Diaboli
,
fures
&
sacrilegi
.
But
to
returne
to
our
former
argument
touching
great
and
small
flies
.
Some
there
be
who
make
the
Philosopher
Anacharsis
author
of
this
comparison
,
affirming
that
his
meaning
was
,
thereby
to
let
Solon
(
a
law-giuer
as
well
as
Zaleucus
)
vnderstand
,
that
the
paines
he
tooke
in
making
lawes
,
was
but
in
vain
.
Now
whereas
they
who
father
it
vpon
Zaleucus
,
report
he
should
say
,
that
as
the
flie
and
the
gnat
falling
into
a
cobweb
are
there
intangled
,
whereas
the
Bee
and
the
waspe
breake
through
and
flie
away
:
so
the
poore
,
&c.
They
who
father
it
vpon
the
Philosopher
Anacharsis
,
in
stead
of
great
and
small
flies
(
signifying
the
poore
and
the
rich
)
vse
a
comparison
betweene
light
and
waightie
bodies
,
which
(
in
my
conceit
)
hath
not
so
good
a
grace
.
But
the
Flie
is
vsed
fitly
in
another
comparison
,
which
will
not
be
amisse
here
to
relate
.
It
is
that
by
which
Metrodorus
counselled
those
that
would
liue
in
any
state
or
common
wealth
,
or
vnder
any
gouernment
,
that
they
should
be
carefull
to
auoid
two
extreames
,
viz.
the
bottome
of
basenesse
and
the
height
of
honour
:
that
they
be
neither
like
gnats
nor
Lions
;
seeing
gnats
are
quashed
at
the
very
first
,
and
men
euer
watch
to
take
the
Lion
at
aduantage
.
Further
,
we
heare
how
these
Preachers
exclaime
against
the
pompe
and
brauery
of
women
;
and
how
Maillard
for
his
part
calleth
them
femmes
à
la
grand
'
gorre
,
and
femmes
gorrieres
,
that
is
,
women
gorgeously
apparelled
,
finicall
and
fine
as
fippence
:
and
how
he
findeth
fault
with
their
long
traines
,
their
furres
of
sable
,
their
gold
wherewith
they
all
to
bespangle
their
heads
,
and
which
they
weare
about
their
necks
,
and
on
their
girdles
:
and
how
Menot
saith
,
The
poore
starue
for
cold
in
the
streete
,
whilest
thou
stately
Ladie
;
and
thou
delicate
Dame
hast
seuen
or
eight
gownes
in
thy
trunke
,
which
thou
wearest
not
thrise
in
a
yeare
:
and
doest
thou
not
thinke
thou
shalt
be
called
to
account
for
this
vaine
superfluitie
before
Gods
iudgement
seate
?
I
know
not
what
excuse
a
Ladie
can
make
,
who
seeing
a
poore
man
naked
and
crying
for
cold
,
trayleth
two
or
three
elles
of
veluet
after
her
.
But
how
women
in
all
ages
haue
desired
to
excell
in
brauery
,
(
I
should
say
in
pompe
and
pride
)
Poets
do
sufficiently
declare
,
who
like
heraulds
haue
proclaimed
the
folly
of
their
sumptuous
superfluities
in
this
kind
,
whose
testimonies
(
if
haply
they
shal
not
satisfie
any
)
they
may
haue
recourse
to
sundry
others
,
recorded
by
historians
,
as
namely
by
Liuie
,
who
reports
that
certaine
Romaine
Ladies
and
Gentlewomen
(
nobly
descended
,
and
otherwise
accounted
graue
and
chast
matrons
)
did
murmure
and
mutine
against
such
as
would
not
suffer
them
to
returne
to
their
braueries
againe
,
and
that
in
such
turbulent
and
furious
manner
,
as
though
they
had
bin
besides
themselues
.
And
wherfore
(
I
beseech
you
)
were
laws
enacted
of
old
,
to
cut
off
the
excesse
and
riot
of
women
,
but
because
there
was
need
of
such
bridles
to
restraine
them
,
and
curbes
to
keepe
them
in
?
Menot
also
vseth
a
word
,
which
puts
me
in
mind
of
a
place
in
Terence
,
where
he
shewes
what
paines
women
tooke
in
tricking
and
trimming
of
themselues
.
For
whereas
he
saith
hyperbolically
,
that
a
man
might
sooner
make
a
stable
cleane
where
fortie
horses
had
stood
,
then
a
woman
will
haue
pinned
all
her
pins
,
and
setled
her
attire
;
Terence
said
long
ago
,
Dum
comuntur
annus
est
.
The
same
Preacher
doth
often
fume
and
fret
against
those
huswiues
who
attired
themselues
so
modestly
,
that
a
man
might
see
euen
to
their
nauels
.
His
words
are
these
,
fol.
25.
col
.
1.
Habebit
magnas
manicas
,
caput
dissolutum
,
&
pectus
discoopertum
vsque
ad
ventrem
,
cum
pectorali
albo
,
per
quod
quis
clarè
potest
videre
.
Which
put
me
in
mind
of
that
which
Horace
saith
:
Altera
nil
obstat
Cois
tibi
:
pene
videre
est
Vt
nudam
.
But
some
may
haply
say
,
As
for
this
light
,
loose
,
and
lasciuious
kind
of
apparell
,
I
hold
it
to
be
a
wicked
thing
indeed
:
but
why
should
brauery
and
sumptuous
attire
vndergo
so
sharpe
a
censure
?
To
which
I
answer
,
that
in
some
persons
it
cannot
be
reproued
:
notwithstanding
such
costly
array
hath
euer
bene
condemned
,
because
that
for
one
that
maintaines
it
at
her
owne
cost
,
there
are
an
hundred
which
maintaine
it
at
their
cost
that
cannot
do
withall
(
as
Barelete
and
Menot
testifie
)
though
the
mony
come
out
of
their
husbands
purses
,
or
accrew
to
them
by
cutting
asunder
the
true
loues
knot
.
For
proofe
whereof
,
consider
the
place
formerly
quoted
out
of
Barelete
,
O
ye
such
and
such
mens
wiues
,
I
tell
you
,
if
your
garments
were
put
in
a
presse
,
the
bloud
of
the
poore
would
drop
from
them
.
And
Menot
also
,
who
iumpeth
with
him
,
not
onely
in
iudgement
,
but
almost
in
words
:
Ye
my
Lords
&
Ladies
,
who
are
so
addicted
to
your
pleasures
,
and
weare
scarlet
gownes
,
I
verily
think
that
if
they
were
wel
pressed
,
a
man
might
see
the
bloud
of
the
poore
(
wherein
they
were
died
)
runne
out
of
them
.
Which
prouerbiall
phrases
,
though
they
may
not
be
taken
strictly
according
to
the
letter
,
but
hyperbolically
,
the
better
to
set
out
such
impietie
(
as
it
were
)
in
orient
colours
:
yet
Barelete
not
content
to
houer
thus
in
generalities
,
bringeth
for
instance
that
which
befell
an
vsurer
,
no
lesse
strange
then
the
former
:
for
he
saith
that
bloud
came
out
of
the
bread
which
he
ate
.
As
for
those
huswiues
that
maintaine
their
pompe
and
state
by
false
play
at
the
tables
,
in
bearing
a
man
too
many
,
contrary
to
duty
and
promise
,
Maillard
and
Menot
say
them
their
lessons
.
But
I
will
content
my selfe
with
the
testimonie
of
Maillard
,
who
hauing
said
,
Tell
me
whether
it
be
a
goodly
sight
to
see
an
Atturneys
wife
,
who
hath
not
twentie
shillings
a
yeare
left
him
after
he
hath
payed
for
his
ffice
,
to
go
like
a
Princesse
?
to
haue
her
head
bespangled
with
gold
,
a
gold
chaine
about
her
necke
,
and
a
golden
girdle
?
You
say
your
places
wil
maintaine
it
.
also●●●ddeth
●●●ddeth
afterward
,
It
may
be
you
will
say
,
Our
husbands
giue
vs
no
such
gownes
,
but
we
get
them
with
the
paine
of
our
bodies
.
All
the
diuels
in
hell
go
with
such
paines
.
For
these
are
his
words
:
Dicetis
fortè
,
Maritus
noster
non
dat
nobis
tales
vestes
,
sed
nos
lucramur
ad
poenam
nostri
corporis
.
Ad
trigenta
mille
Diabolos
talis
poena
.
Now
it
is
easie
to
vnderstand
without
further
explication
what
this
paine
is
:
neuerthelesse
if
it
seeme
so
obscure
to
any
,
that
it
need
a
glosse
,
a
man
may
fetch
it
out
of
Maillard
,
where
he
exclaimeth
against
such
as
are
their
daughters
bawds
,
and
who
make
them
get
their
dowrie
with
the
paine
and
sweate
of
their
bodies
.
Faciunt
ei
lucrari
matrimonium
suum
ad
poenam
&
sudorem
sui
corporis
,
fol.
35.
col
.
4.
But
to
apply
these
testimonies
to
the
particulars
which
I
haue
here
vndertaken
to
intreate
of
.
If
in
Hesiods
time
there
was
small
fidelitie
to
be
found
among
men
,
no
not
among
brethren
,
nor
yet
in
children
towards
their
parents
:
doubtlesse
there
was
lesse
in
Ouids
time
,
and
much
lesse
in
the
ages
following
;
and
least
of
all
in
this
wherein
we
liue
.
And
if
charitie
did
waxe
cold
in
former
times
,
it
is
now
altogether
frozen
:
if
iustice
did
then
halt
of
one
foote
,
she
now
halteth
downe-right
of
both
.
If
she
had
then
but
one
eye
,
she
is
now
starke
blind
.
If
she
was
deafe
but
of
one
eare
,
she
is
now
as
deafe
as
a
doore
naile
(
I
speake
according
to
the
old
prouerbe
,
There
is
none
so
deafe
as
he
that
wil
not
heare
:
to
which
we
may
adde
this
,
There
is
none
so
blind
as
he
that
wil
not
see
.
)
And
whereas
she
then
tooke
onely
with
her
hands
,
she
now
taketh
both
with
hands
and
feete
:
and
whereas
brauery
and
effeminatenesse
in
attire
,
lasciuiousnesse
in
speech
and
behauiour
,
and
all
such
vices
as
are
fore-runners
of
greater
mischiefes
,
went
but
on
foote
and
slowly
,
now
they
go
on
horsebacke
and
in
post
.
All
which
notorious
and
grosse
sinnes
we
may
assure
our selues
are
now
in
the
ruffe
,
and
(
as
it
were
)
in
the
Aprill
of
their
age
,
(
whereas
the
former
were
but
in
their
winter
:
)
hauing
so
much
more
vigour
and
strength
now
then
they
had
in
former
time
,
as
trees
and
plants
haue
in
the
spring
time
,
then
in
the
winter
season
.
The
truth
of
all
which
shall
be
demonstrated
hereafter
in
particular
.
Now
we
haue
so
little
cause
to
complaine
of
the
want
of
Christian
reproofes
,
instructions
,
reprehensions
and
admonitions
,
or
to
iudge
it
to
be
the
reason
of
the
loosenesse
and
leudnesse
of
our
times
,
that
if
we
consider
the
great
mercie
and
fauour
of
God
towards
vs
in
this
behalfe
,
we
cannot
but
wonder
how
the
impietie
of
men
at
this
day
should
any
way
come
neare
that
of
our
auncestors
.
For
where
is
the
preacher
now
to
be
found
(
though
many
do
nothing
but
flatter
and
bolster
men
vp
in
their
sinnes
)
who
if
he
should
say
in
open
pulpit
with
Oliuer
Maillard
(
fol.
323.
col.
2.
)
that
whores
ought
to
be
tolerated
,
would
not
be
afraid
least
little
children
would
spit
in
his
face
?
Or
where
is
the
man
to
be
found
,
that
dare
maintaine
that
damnable
paradoxe
,
which
Priests
(
as
he
saith
)
defended
in
his
time
,
That
a
woman
killing
the
child
in
her
wombe
,
did
not
commit
a
mortall
sinne
?
And
albeit
it
hath
euer
bene
an
odious
,
and
so
consequently
a
dangerous
thing
,
to
reproue
sinne
(
as
we
may
see
in
Menot
,
who
complaineth
that
Preachers
in
his
time
were
threatned
with
a
red
hat
,
and
that
they
should
be
made
Cardinals
without
going
to
Rome
,
for
preaching
the
truth
;
like
Iohn
Baptist
,
who
for
bringing
the
truth
to
Herods
Court
,
left
his
head
behind
him
)
yet
it
was
neuer
halfe
so
dangerous
as
at
this
day
.
And
though
flatterers
,
who
are
naturally
caried
with
a
hellish
hatred
against
such
as
reproue
and
censure
sinne
,
swarme
in
greater
multitudes
then
euer
they
did
;
and
though
the
number
of
such
as
dare
not
speake
the
truth
(
for
feare
of
hard
measure
,
losse
of
goods
,
or
future
hopes
)
be
as
great
as
euer
it
was
:
notwithstanding
vices
are
better
detected
and
more
sharply
censured
by
preaching
and
writing
,
then
they
were
in
the
dayes
of
our
forefathers
;
which
as
it
serues
to
aggrauate
our
sinnes
the
more
,
so
it
will
make
vs
culpable
of
greater
damnation
when
we
shall
giue
vp
our
account
at
the
generall
audite
.
Touching
the
last
point
which
I
propounded
to
intreate
of
in
this
Chapter
(
to
wit
,
that
God
punisheth
sin
more
seuerely
at
this
day
then
he
did
in
former
time
)
because
it
deserues
a
larger
discourse
,
I
will
here
onely
adde
this
one
thing
,
that
he
which
hath
no
sense
nor
feeling
thereof
,
is
neither
French-man
,
Italian
,
Spaniard
,
nor
Germaine
,
but
in
the
shape
of
a
man
,
a
very
beast
.
CHAP.
X.
How
that
the
foresaid
Preachers
haue
left
sundry
vices
vntouched
and
vncensured
.
BEfore
I
make
a
comparatiue
estimate
of
the
leudnesse
of
former
times
with
the
loosenesse
of
our
owne
,
it
will
not
be
amisse
to
consider
whether
the
foresaid
Preachers
(
whose
testimonies
I
haue
alledged
)
haue
omitted
any
particular
,
through
obliuion
,
or
otherwise
.
First
then
albeit
Oliuer
Maillard
and
Menot
(
his
punay
)
say
little
or
nothing
of
incests
,
sodomies
,
and
other
prodigious
vices
,
as
murthering
of
father
and
mother
,
of
wiues
murthering
their
husbands
,
and
husbands
their
wiues
,
parents
their
children
,
one
brother
another
,
and
one
kinsman
another
;
we
may
not
therefore
thinke
but
that
those
times
were
stained
with
these
sinnes
:
or
(
to
speake
more
properly
)
that
such
infection
which
had
continued
festering
so
long
,
did
then
cease
.
I
say
which
had
continued
so
long
,
considering
what
we
reade
,
not
only
in
prophane
Antiquitie
,
but
especially
in
the
Sacred
history
,
of
these
and
the
like
vices
.
For
it
fareth
not
with
God
as
it
did
with
the
law-giuer
Solon
,
who
being
told
that
he
had
not
prescribed
what
punishment
should
be
inflicted
vpon
parricides
(
there
being
then
a
malefactor
taken
who
had
murthered
his
father
,
)
answered
,
he
could
not
enact
a
law
for
the
punishment
of
such
a
fact
,
as
he
could
not
imagine
any
man
wold
so
much
forget
himself
as
once
to
commit
.
The
case
I
say
is
farre
otherwise
with
this
great
law-giuer
,
who
seeth
the
most
secret
and
hidden
thoughts
of
mens
hearts
,
and
the
motions
of
their
minds
more
clearly
then
we
see
the
feature
of
their
faces
.
Neither
may
we
thinke
that
any
age
hath
bene
free
from
such
prodigious
vices
,
but
that
they
were
euer
extraordinary
in
respect
of
other
sinnes
,
as
also
more
rare
in
some
countries
and
ages
then
in
others
.
And
I
here
protest
,
it
much
misliketh
me
to
enter
discourse
of
such
an
argument
.
But
as
he
who
vndertakes
to
extoll
the
prowesse
of
Achilles
aboue
that
of
Hector
or
Aiax
,
is
not
to
omit
any
of
their
heroicall
exploits
if
he
would
haue
Achilles
more
renowned
and
extolled
to
the
skies
:
so
considering
the
end
of
this
discourse
is
to
shew
that
the
viciousnesse
of
our
time
is
a
perfect
patterne
thereof
,
being
compared
with
that
of
the
age
last
past
(
which
notwithstanding
surpasseth
I
suppose
all
former
generations
)
I
should
not
escape
the
sharpe
censure
of
iust
reprehension
,
if
I
should
discharge
one
of
these
ages
of
some
vices
,
the
more
to
loade
the
other
:
or
if
I
should
go
about
to
keepe
the
credite
of
the
one
entire
and
inuiolable
,
by
cracking
the
credite
of
the
other
.
For
as
for
the
rest
,
I
grant
that
though
it
was
the
will
of
God
such
prodigious
sinnes
should
be
recorded
in
holy
Scripture
;
yet
it
is
so
much
the
better
,
by
how
much
we
speake
or
thinke
the
lesse
thereof
.
And
as
for
sodomie
,
I
am
easily
drawne
to
beleeue
,
that
the
former
Preachers
were
very
sparing
in
speaking
thereof
,
lest
they
should
open
a
gap
to
mens
curiositie
which
is
naturally
exorbitant
in
this
kind
.
The
more
knaues
are
the
Priests
,
who
in
their
auricular
confession
(
as
they
call
it
)
stir
the
minds
and
awake
the
spirits
of
their
confessionists
by
their
interrogatories
,
occasioning
them
to
muse
vpon
such
matters
,
and
to
feed
their
fancies
with
such
facts
,
as
otherwise
they
would
neuer
haue
dreamed
of
.
For
mine
owne
part
I
confesse
,
that
for
this
very
reason
I
haue
had
much
ado
to
perswade
my selfe
,
that
swinish
Sodomites
and
beastly
buggerers
should
be
executed
publikely
.
True
it
is
,
sundry
weightie
reasons
may
be
alledged
on
both
sides
:
but
I
hold
me
to
that
which
I
see
practised
in
well
ordered
cities
.
Furthermore
,
the
reason
which
moues
me
to
thinke
that
sodomie
was
not
then
(
in
all
probabilitie
)
so
common
as
at
this
day
,
is
,
for
that
there
was
not
such
resort
into
those
countreys
where
it
is
made
a
trade
and
occupation
as
at
this
present
.
For
proofe
hereof
if
we
consider
who
those
French-men
be
that
giue
themselues
to
such
horrible
and
hellish
sinnes
,
we
shall
find
that
most
of
them
haue
bene
in
Italie
or
Turkie
,
or
(
not
to
go
out
of
France
to
seeke
them
)
haue
frequented
their
companie
,
at
leastwise
haue
familiarly
conuersed
with
their
schollers
.
For
albeit
Athenaeus
tell
vs
in
his
thirteenth
booke
(
which
I
remember
I
haue
read
elsewhere
vnder
the
name
of
Hermippus
)
that
the
Celtes
in
his
time
,
notwithstanding
they
had
fairer
women
then
other
Barbarians
,
were
addicted
to
this
sinne
:
yet
(
God
be
thanked
)
before
we
could
speake
so
good
Italian
in
France
,
there
was
(
almost
)
no
speech
of
this
villanie
,
as
I
haue
heard
of
diuers
old
folkes
.
And
verily
it
is
more
pardonable
in
Italians
then
in
French-men
(
if
pardonable
in
any
,
)
seeing
that
they
(
who
for
the
most
part
call
it
but
peccatillo
)
are
nearer
their
sanctities
who
do
not
onely
giue
a
licence
for
it
by
way
of
permission
,
but
a
president
also
by
way
of
example
,
as
hereafter
shall
be
shewed
.
Notwithstanding
the
words
wherewith
we
expresse
such
diuellish
and
damnable
dealing
,
being
borowed
from
the
Italian
tongue
,
are
a
pregnant
proofe
that
France
learned
all
the
villanie
it
hath
of
them
,
though
it
were
hard
to
say
from
what
particular
place
.
For
this
is
a
common
song
in
Italie
,
currant
in
euery
mans
mouth
:
Siena
si
vanta
di
quatro
cose
,
Di
torri
,
&
di
campane
,
Di
bardasse
,
&
di
puttane
.
Or
thus
,
Siena
di
quatro
cose
e
piena
,
Di
torri
,
&c.
That
is
,
For
these
foure
things
Siena
lookes
so
hie
,
For
towers
,
for
bels
,
for
whores
,
for
buggerie
.
But
Maister
Pasquin
sheweth
plainely
in
sundry
of
his
Satyres
,
that
notwithstanding
that
prouerb
,
Rome
in
regard
of
the
third
particular
ought
to
go
before
Siena
,
as
where
he
saith
,
Sed
Romae
puero
non
licet
esse
mihi
.
And
were
it
but
onely
for
the
reason
I
haue
now
alledged
,
he
cannot
endure
(
and
surely
not
without
cause
)
that
Rome
should
be
depriued
of
this
honour
.
Touching
incests
,
Italie
(
no
doubt
)
will
affoord
vs
better
store
of
examples
then
any
other
countrey
;
whether
we
speake
of
this
age
,
or
of
that
of
the
former
preachers
:
which
we
shall
the
better
perceiue
,
if
we
shall
consider
the
diuellish
prouerb
which
is
there
so
common
of
fathers
who
haue
mariageable
daughters
.
But
if
I
haue
well
obserued
,
there
are
more
incests
committed
by
Lords
or
men
of
note
,
then
by
meaner
persons
:
which
puts
me
in
mind
of
that
which
is
recorded
by
Pontanus
,
how
that
Sigismondus
Malatesta
Lord
of
Romagniola
,
had
a
child
by
his
own
daughter
.
True
it
is
that
other
prodigious
villanies
committed
by
the
same
man
(
if
he
may
be
called
a
man
)
and
registred
by
the
foresaid
author
,
will
make
vs
lesse
to
wonder
hereat
.
For
he
reporteth
how
that
he
would
haue
abused
his
owne
son
Robert
,
and
that
he
had
made
a
buggering
boy
of
him
,
if
he
had
not
drawne
his
dagger
at
him
,
and
so
escaped
.
As
also
how
that
being
desirous
to
haue
his
pleasure
of
a
vertuous
Germaine
Ladie
that
trauelled
through
his
countrey
to
Rome
,
and
perceiuing
that
he
could
not
work
her
to
his
will
,
he
cut
her
throate
,
and
afterward
satisfied
his
lust
.
What
can
a
man
now
find
in
Herodotus
,
I
say
not
incredible
,
but
hard
to
be
beleeued
?
But
it
shall
not
be
amisse
to
pause
here
a
little
,
and
to
listen
to
that
which
Pontanus
addeth
after
the
narration
of
the
incest
committed
by
this
wicked
wretch
.
For
he
alledgeth
two
examples
well
worthy
the
noting
,
of
a
certaine
naturall
honestie
which
is
to
be
found
euen
among
beasts
,
which
condemneth
such
prodigious
practises
among
men
.
The
first
is
of
a
little
bitch
he
had
,
which
would
neuer
suffer
her
whelp
to
line
her
.
Nunquam
(
saith
he
)
passa
est
mater
à
filio
suo
iniri
,
&
quamuis
meis
à
pueris
comprehensa
teneretur
,
nihilominus
ea
mordicus
pueros
à
se
reiecit
,
&
in
filium
illata
,
illum
dentibus
malè
habuit
.
The
second
is
more
strange
;
of
a
Mare
that
would
not
suffer
her
colt
to
couer
her
;
but
hauing
bene
at
the
last
couered
by
him
(
being
disguised
with
a
skinne
of
another
colour
,
&
by
other
deuises
,
)
after
she
once
perceiued
it
,
forsook
her
meate
for
very
griefe
,
and
died
shortly
after
:
which
(
as
he
saith
)
was
told
him
by
one
Iohn
Vingtmille
an
Italian
Marquesse
,
whose
the
Mare
and
colt
were
.
These
be
the
two
examples
alledged
by
Pontanus
,
a
man
of
so
great
credite
,
that
I
did
not
sticke
to
relate
them
vpon
his
word
,
albeit
I
am
not
ignorant
they
should
be
accounted
of
many
but
fond
and
fabulous
:
which
(
it
seemeth
)
himselfe
foresaw
,
and
therefore
vseth
this
preface
in
the
narration
of
the
first
example
,
Referam
quae
ego
ipse
ex
aduerso
&
vidi
,
&
testor
,
&
persancte
etiam
iuro
:
and
for
the
second
,
he
alledgeth
his
author
of
whom
he
heard
it
.
But
seeing
that
incests
are
extraordinary
sinnes
,
why
should
we
not
think
that
God
would
oppose
the
extraordinary
honesty
which
is
to
be
found
in
certaine
bruite
beasts
,
to
such
villanie
practised
by
men
,
to
condemne
the
reasonable
creatures
by
the
vnreasonable
?
Neuerthelesse
I
report
my selfe
to
the
thing
as
it
is
,
especially
considering
the
French
prouerbe
doth
not
account
him
a
good
dog
that
keepeth
his
kind
.
There
is
yet
another
kind
of
incest
,
according
to
those
who
haue
bene
of
opinion
,
and
are
euen
at
this
day
,
that
Nunnes
are
holier
then
other
women
:
and
verily
it
may
seeme
,
that
sith
they
keepe
the
same
place
the
Vestal
virgins
did
in
old
time
(
in
the
iudgment
of
such
as
call
them
by
no
other
name
in
Latin
but
Vestales
)
we
should
call
the
whoredome
committed
with
them
,
incest
;
and
that
he
which
defloureth
them
after
they
haue
once
vowed
virginitie
to
God
(
or
to
such
or
such
a
Saint
)
were
a
sacrilegious
person
;
I
grant
the
one
,
but
not
the
other
.
I
grant
(
I
say
)
that
forasmuch
as
this
doughtie
deuotion
is
borowed
from
the
heathen
,
the
word
incest
,
whereby
they
were
wont
to
expresse
such
a
slippery
tricke
committed
with
a
holy
Nunne
,
may
be
kept
,
and
that
(
to
speake
as
heathen
do
)
it
may
be
called
incest
:
but
I
denie
that
he
that
defileth
a
Nunne
is
a
sacrilegious
person
,
to
speake
as
Christians
do
.
For
hereupon
it
would
follow
,
that
such
virginitie
should
be
a
holy
consecrated
thing
;
and
to
the
end
it
might
be
holy
and
consecrate
,
necessary
it
is
,
that
either
God
or
the
Saint
to
whom
it
was
vowed
,
consecrated
or
dedicated
,
should
declare
by
solemne
couenant
and
stipulation
that
he
did
accept
thereof
:
But
how
can
they
accept
of
that
at
the
hands
of
a
Nunne
,
which
she
cannot
giue
?
Or
what
reason
is
there
she
should
offer
that
,
to
which
she
hath
no
right
?
And
if
continencie
be
a
speciall
gift
of
God
,
how
can
any
votary
vow
perpetuall
virginitie
either
to
God
or
the
Saints
,
without
a
warrant
from
him
so
to
do
?
To
conclude
then
,
certaine
it
is
that
he
that
knoweth
such
a
vow
of
virginitie
and
single
life
to
be
but
an
abuse
,
and
consequently
that
a
Nun
is
no
more
holy
then
another
woman
,
if
he
defloure
her
,
he
committeth
neither
sacriledge
nor
incest
:
whereas
being
otherwise
perswaded
he
committeth
both
,
in
regard
of
conscience
.
And
therefore
the
tyrant
Dionysius
was
a
sacrilegious
person
for
robbing
and
spoiling
of
his
Idols
;
which
he
was
bound
(
according
to
his
religion
)
to
haue
holden
for
gods
;
whereas
one
of
another
religion
holding
them
to
be
but
Idols
,
should
haue
bene
but
a
simple
thiefe
.
And
doubtlesse
the
folly
which
is
committed
with
a
Nunne
,
after
she
hath
once
lost
her
virginitie
,
because
that
of
holy
(
according
to
her
religion
)
she
is
made
profane
,
is
neither
incest
nor
sacriledge
in
regard
of
either
partie
.
Another
difficultie
remaines
to
be
discussed
,
viz.
whether
a
holy
Monke
hauing
defloured
a
holy
Nunne
,
ought
to
be
accused
therof
or
not
?
But
leauing
the
deciding
of
this
question
to
the
next
Councell
,
I
will
onely
adde
this
one
thing
,
that
our
kind
Catholickes
are
not
(
it
seemes
)
of
this
opinion
,
considering
what
small
conscience
they
make
hereof
.
The
like
I
may
say
of
those
who
were
wont
to
lodge
Nuns
neare
vnto
Monkes
,
that
(
as
good
fellows
speake
)
the
barne
might
be
neare
the
thrashers
.
How
euer
it
be
,
it
appeareth
plainly
by
that
which
hath
bene
alledged
out
of
Pontanus
,
that
Nunneries
were
little
better
then
stewes
in
the
time
of
the
former
Preachers
.
Touching
the
sinne
against
nature
(
of
which
I
speake
remembring
my
former
protestation
)
we
haue
examples
euen
of
those
times
.
For
the
foresaid
Pontanus
writeth
of
a
Brittan
who
had
the
companie
of
an
Asse
,
whilest
the
French
King
Charles
the
eight
held
Naples
.
It
were
also
easie
to
alledge
moderne
examples
of
wiues
murthering
their
husbands
,
and
husbands
ther
wiues
:
as
also
of
brethren
and
nearest
kinsmen
embrewing
their
hands
in
one
anothers
bloud
:
and
of
children
murthering
their
parents
,
and
parents
their
children
,
though
this
be
more
rare
then
the
former
.
When
husbands
murther
their
wiues
,
or
wiues
their
husbands
,
they
do
it
(
for
the
most
part
)
of
spite
or
rather
rage
and
madnesse
caused
by
breach
of
wedlocke
.
For
as
histories
make
mention
of
diuers
men
who
at
the
very
instant
,
and
in
ipso
facto
(
as
we
say
)
haue
taken
reuenge
of
their
wiues
who
had
played
false
with
them
:
So
they
make
report
of
women
,
who
for
the
same
reason
haue
wreaked
their
malice
vpon
their
husbands
,
some
by
poison
,
others
by
other
meanes
;
as
we
reade
in
Baptista
Fulgosius
,
of
a
woman
neare
to
Narbonne
who
in
the
night
cut
off
her
husbands
priuities
because
he
had
defiled
the
marriage
bed
.
Notwithstanding
the
occasion
of
some
murthers
proceeds
from
both
parties
,
desiring
to
enioy
their
vnlawfull
lusts
with
greater
libertie
.
The
cause
of
fratricide
,
or
murthers
committed
by
one
brother
vpon
another
,
arise
for
the
most
part
from
hence
,
in
that
they
cannot
agree
whether
of
them
should
remaine
absolute
Lord
;
and
so
are
enforced
to
decide
their
right
by
dint
of
sword
,
whereof
we
haue
very
auncient
examples
in
the
two
Theban
brethren
,
Eteocles
and
Polynices
,
in
Rhemus
and
Romulus
,
in
Artaxerxes
and
Cyrus
:
and
in
the
age
last
past
(
wherewith
I
compare
the
present
)
there
was
such
hot
bickering
at
Tunis
in
Africa
betweene
two
brethren
for
the
crowne
,
that
they
did
not
only
kill
one
another
in
the
quarrel
,
but
also
massacred
their
children
and
ofspring
,
as
Pontanus
testifieth
.
But
histories
affoord
vs
moe
examples
of
such
as
haue
murthered
their
brethren
vpon
light
occasions
,
by
treason
or
otherwise
,
when
once
they
had
them
on
the
hip
,
especially
of
Italians
,
as
Volaterran
reporteth
of
Anthonie
C●●signore
,
who
slue
Bartholmew
his
brother
,
to
the
end
he
might
enioy
the
Dukedome
of
Verona
,
which
was
deuided
betweene
them
by
their
fathers
will
.
In
like
manner
how
one
Pinus
Ordelaphus
vpon
the
like
occasion
slue
his
brother
Francis
,
and
banished
his
children
.
As
also
how
Francis
and
Lewis
sonne
of
Guido
Gonzagua
Duke
of
Mantua
slue
their
brother
Vgolin
(
pretending
to
make
good
cheare
at
a
supper
,
to
which
they
had
inuited
him
)
because
their
father
had
left
him
sole
heire
of
the
Dukedome
.
Moreouer
we
reade
of
one
Perinus
Fregosa
Duke
of
Genoua
,
who
slue
his
brother
Nicholas
,
hauing
him
in
iealousie
that
he
aspired
to
the
Dukedome
.
In
like
sort
Lewis
Marie
put
Galeace
his
brothers
sonne
to
death
,
to
the
end
he
might
the
more
quietly
enioy
the
Dukedome
of
Millaine
.
Touching
murthering
of
parents
(
properly
called
parricide
,
though
the
signification
of
the
word
be
somewhat
more
large
)
we
find
in
auncient
histories
that
it
was
more
ordinary
with
Kings
,
Princes
,
and
great
Lords
,
then
with
meaner
men
:
and
so
it
continues
euen
to
this
day
.
For
the
Emperour
Fredericke
the
third
was
slaine
by
his
owne
sonne
Manfred
(
his
base
sonne
as
some
affirme
)
at
leastwise
he
was
the
plotter
and
procurer
of
his
death
.
And
one
Frisque
murthered
his
father
the
duke
of
Ferrara
,
to
the
end
he
might
come
to
the
Dukedome
,
as
indeed
he
did
,
though
he
enioyed
it
not
long
;
for
his
subiects
shortly
after
,
executing
Gods
iust
iudgement
vpon
him
,
cut
his
throate
.
And
doubtlesse
the
age
last
part
can
neuer
wash
it
hands
of
this
wickednesse
,
albeit
I
produce
no
examples
for
confirmation
hereof
,
hastening
to
end
such
discourses
as
should
not
onely
be
offensiue
to
Christian
eares
,
but
also
make
their
very
haires
stand
vpright
on
their
heads
.
What
say
I
Christians
?
Nay
the
very
heathen
also
;
yea
the
most
barbarous
and
sauage
among
them
.
CHAP.
XI
.
That
the
notorious
and
incredible
leudnesse
of
these
times
doth
iustifie
that
which
hath
bene
spoken
of
the
wickednesse
and
impietie
of
the
Age
last
past
.
ALbeit
there
go
strange
reports
of
the
hainous
and
horrible
sinnes
which
raigned
in
the
former
Age
;
yet
if
we
shall
but
a
little
consider
the
course
of
the
world
,
and
listen
to
the
common
complaints
,
we
shall
find
(
would
to
God
it
were
not
so
)
far
fouler
facts
,
which
will
not
onely
induce
vs
to
subscribe
to
the
truth
of
that
report
,
but
further
to
confesse
that
the
sinnes
of
those
times
were
but
sugar
(
as
it
is
in
the
French
prouerbe
)
in
comparison
of
the
villanies
of
these
wherein
we
liue
.
I
haue
heretofore
giuen
a
reason
why
sinne
like
a
riuer
,
the
further
it
goes
,
the
greater
it
growes
,
and
still
increaseth
till
it
come
to
be
a
great
sea
.
But
we
may
giue
one
more
speciall
touching
these
times
.
For
besides
that
we
haue
trod
in
the
steps
of
our
ancestors
,
and
followed
their
examples
,
as
well
in
the
carefull
keeping
of
the
vices
whereof
they
left
vs
their
heires
and
successors
,
as
in
improuing
the
old
and
purchasing
of
the
new
by
our
good
husbandry
,
we
haue
further
increased
the
number
of
them
by
our
trafficke
and
commerce
with
other
countries
,
a
thing
more
common
at
this
day
then
euer
it
was
in
former
times
;
to
whom
an
hundred
miles
seemed
longer
then
fiue
hundred
to
vs
:
and
for
one
that
was
curious
to
know
the
fashions
of
forreine
countries
,
there
are
now
a
dayes
ten
,
whom
this
gadding
humour
of
rouing
and
ranging
abroad
,
and
coasting
countries
,
carieth
away
;
causing
them
to
giue
a
farewell
to
their
friends
,
and
to
forsake
their
dearest
countrey
,
kinsmen
and
acquaintance
.
But
what
fruite
reape
they
by
such
trauell
?
at
leastwise
what
do
the
most
reape
?
It
was
Horace
his
old
song
,
Coelum
non
animum
mutant
,
qui
trans
mare
currunt
.
That
is
,
They
change
the
aire
that
seas
do
passe
,
But
mind
remaines
the
same
that
was
.
But
if
in
crossing
the
sea
they
haply
change
their
mind
,
it
is
but
as
the
weather-cocke
doth
with
the
wind
;
for
they
are
so
farre
from
being
bettered
by
their
trauell
,
that
they
are
made
much
worse
,
mending
their
manners
no
otherwise
then
sower
Ale
doth
in
sommer
.
The
reason
whereof
is
mans
inbred
corruption
,
which
hath
an
attractiue
facultie
to
draw
vice
vnto
it
,
as
Amber
doth
a
straw
,
or
the
loadstone
iron
.
Whence
it
is
,
that
as
ill
weed
(
according
to
the
old
prouerbe
)
growes
with
speed
:
so
vice
hath
his
continuall
(
though
insensible
)
growth
in
vs
,
and
not
vertue
.
Which
the
auncient
Poet
Hesiod
seemeth
to
insinuate
,
when
he
saith
,
that
Dame
Wickednesse
is
easie
to
be
found
,
as
dwelling
neare
vnto
vs
;
whereas
Lady
Vertue
is
inaccessible
,
and
not
to
be
spoken
with
,
without
great
labour
and
paine
,
in
that
the
way
vnto
her
house
and
honour
is
not
onely
long
and
tedious
,
but
also
steepe
and
cragged
.
And
haue
we
not
dayly
experience
hereof
in
the
most
of
our
great
trauellers
?
What
shall
we
say
of
our
Rome-rouers
among
the
rest
?
Verily
the
old
prouerbe
hath
long
since
concluded
them
in
Bocardo
:
Iamais
ni
cheual
,
ni
homme
N'amenda
d'aller
à
Romme
.
That
is
,
Nor
horse
,
nor
man
,
ere
turned
home
,
Ought
betterd
by
the
sight
of
Rome
.
Which
though
it
be
spoken
of
Rome
in
particular
,
yet
it
may
well
be
vnderstood
of
other
countries
also
,
seeing
there
is
not
one
traueller
among
twentie
(
especially
of
the
yonger
sort
)
who
returneth
home
againe
,
no
not
from
his
Holinesse
or
the
holy
land
,
but
seemes
to
haue
frequented
the
diuels
rather
then
the
diuinitie
schooles
.
And
as
Italie
is
the
onely
country
in
the
world
,
so
Rome
is
the
onely
citie
wherein
an
Abel
may
learne
to
becom
a
Cain
,
where
a
lambe
may
be
transformed
into
a
Lion
,
and
a
man
into
a
monster
.
And
yet
notwithstanding
it
is
accounted
a
greater
grace
to
a
man
to
haue
bene
student
in
such
a
schoole
,
then
it
was
in
times
past
to
haue
bene
trained
vp
in
Athens
,
stored
with
so
many
learned
Philosophers
.
Nay
,
the
more
a
French-man
is
Romanized
or
Italianized
,
the
sooner
he
shall
be
promoted
by
great
Lords
,
as
hauing
bestowed
his
time
well
,
and
as
being
a
man
fit
for
employment
by
meanes
of
the
temper
and
mixture
of
two
seuerall
dispositions
.
As
though
a
Frenchman
taken
in
his
pure
naturals
were
not
bad
enough
to
be
employed
in
their
sweete
dealings
,
except
he
haue
learned
the
tricke
of
the
Italian
trade
.
Now
that
men
in
these
dayes
must
needs
exceed
their
auncestors
in
wickednesse
,
may
hence
appeare
,
in
that
they
are
bound
prentises
to
the
trade
,
and
practise
it
sooner
.
And
whence
comes
this
,
but
partly
from
hence
,
in
that
youth
is
set
at
libertie
,
and
haue
the
reine
laid
in
their
neckes
to
runne
at
randon
at
their
pleasure
,
before
they
come
to
be
of
age
;
and
partly
for
that
Iuuenals
rule
was
neuer
worse
kept
:
Maxima
debetur
puero
reuerentia
,
si
quid
,
Turpe
paras
.
—
And
it
is
the
common
complaint
of
old
men
almost
in
all
places
,
that
yong
children
who
cannot
speake
readily
,
can
sweare
roundly
,
and
rap
out
oathes
thick
and
threefold
,
in
such
sort
,
that
men
of
yeares
in
time
past
were
not
able
to
vie
with
them
.
And
therefore
we
are
not
so
much
to
wonder
to
heare
some
of
all
sorts
,
as
tailers
and
tinkers
,
carters
and
coblers
,
and
the
rest
of
the
rascalitie
,
sweare
,
blaspheme
,
and
renounce
God
(
according
to
the
French
prouerbe
,
Apertient
il
à
vn
vilain
de
renier
Dieu
?
)
as
some
of
all
ages
,
as
well
yong
as
old
.
And
yet
it
makes
old
folkes
wonder
,
and
that
not
a
little
,
to
see
yong
children
who
are
scarce
crept
out
of
their
cradles
,
to
be
sent
to
schoole
,
and
to
haue
some
smacke
of
learning
:
whereupon
they
iudge
vs
more
fortunate
then
themselues
,
in
that
scholers
at
this
day
leaue
the
schoole
almost
at
the
same
age
that
they
were
wont
to
be
sent
thither
in
time
past
.
Whence
they
are
induced
to
beleeue
,
that
children
are
far
more
ripe
and
pregnant
now
then
they
were
in
their
yonger
yeares
.
But
all
things
duly
considered
,
it
will
appeare
that
that
which
should
be
a
helpe
and
furtherance
to
the
greatest
part
of
youth
,
is
a
let
and
hinderance
vnto
them
.
I
grant
indeed
that
children
at
this
day
can
conceiue
more
at
six
or
seuen
yeares
of
age
(
as
experience
shewes
)
then
they
could
in
old
time
at
nine
or
ten
:
which
is
not
to
be
ascribed
to
the
quicknesse
of
their
wit
in
vnderstanding
,
but
to
the
more
easie
and
facile
method
of
teaching
;
whence
it
is
,
that
they
profit
more
in
one
yeare
,
then
our
auncestors
did
in
two
.
But
pittie
it
is
to
see
many
,
who
hauing
discontinued
but
three
or
foure
dayes
from
schoole
,
haue
need
to
returne
to
their
horne-booke
againe
:
so
that
as
they
are
more
happie
and
fortunate
then
their
auncestors
in
learning
quickly
;
so
are
they
more
vnfortunate
in
forgetting
it
as
fast
.
The
reason
wherof
is
,
for
that
they
giue
ouer
the
schoole
before
they
come
to
strength
of
memory
,
capacitie
and
iudgement
.
But
this
is
farre
worse
(
for
it
redounds
to
the
great
contempt
and
derision
of
learning
)
in
that
many
send
not
their
children
to
schoole
to
learne
,
but
onely
to
sharpen
their
wits
and
to
quicken
their
spirits
,
by
meanes
of
continuall
companie
(
youths
being
as
it
were
a
whetstone
to
sharpen
one
another
:
)
and
in
a
word
to
let
them
like
vntamed
colts
,
haue
a
little
more
scope
and
libertie
to
runne
at
large
,
and
to
giue
them
the
first
fleshing
in
wickednes
;
which
some
call
liuelinesse
,
others
finenesse
and
featnesse
,
or
gallantnesse
,
or
pleasantnesse
,
or
sharpnesse
of
wit
,
or
ciuilitie
,
&c.
For
many
now
a
dayes
send
their
children
to
schoole
only
till
such
time
as
they
be
fit
to
be
made
pages
,
where
they
are
sure
to
lose
that
little
learning
they
had
formerly
gotten
,
if
haply
they
had
any
beaten
into
their
heads
:
being
(
in
the
meane
time
)
so
farre
from
loosing
their
first
seasoning
,
that
they
adde
thereto
a
second
and
a
third
.
Some
send
their
children
to
schoole
to
learne
three
or
foure
words
of
Latin
,
till
they
be
of
yeares
to
trauell
into
Italy
,
where
like
restie
colts
they
may
be
broken
,
and
like
haggar
hawkes
learned
to
the
lure
,
and
absolutely
accomplished
in
courtlike
complements
.
Howbeit
some
gentlemen
send
not
their
sons
into
Italy
to
learne
fashions
and
gallant
behauiour
onely
,
proper
to
the
countrey
;
but
in
hope
that
when
they
are
weary
with
visiting
curtizans
,
they
will
find
some
spare
time
to
visite
Bartol.
And
I
perswade
my selfe
that
he
who
writing
to
his
sonne
at
Padua
,
superscribed
his
letter
(
for
feare
he
should
belie
him
)
studenti
Patauij
,
aut
studendi
causa
misso
,
mistrusted
some
such
dealing
,
though
it
grieued
him
(
poore
man
)
not
a
little
.
Howbeit
it
were
a
wonder
if
one
almost
among
twentie
,
returning
home
from
trauel
,
should
remember
any
other
lawes
then
such
as
begin
with
La
signora
Lucretia
,
La
signora
Angela
,
La
signora
Camilla
,
or
the
like
.
Though
I
am
not
ignorant
that
in
old
time
also
(
as
Menot
witnesseth
)
our
yong
gallants
left
Bartol
bawling
in
his
chaire
,
and
went
to
the
dancing
schoole
,
and
to
court
Ladies
.
But
not
to
speake
how
those
which
trauell
into
Italy
are
in
danger
to
be
infected
with
farre
worse
vices
(
as
dayly
experience
shewes
)
this
mischiefe
also
followes
in
the
necke
of
it
,
that
they
are
not
onely
restrained
by
the
feare
of
God
,
but
also
by
the
feare
of
man
,
as
being
in
forreine
and
farre
remote
countries
out
of
their
sight
who
might
controle
them
.
For
I
remember
that
whilest
Odet
de
Selue
was
Embassadour
for
the
French
King
at
Venice
(
about
thirteene
yeares
ago
)
there
was
a
yong
gentleman
some
fourteene
or
fifteen
yeares
of
age
,
sent
into
Italy
by
his
father
(
then
Counseller
of
the
high
Court
of
Parliament
at
Paris
)
vnder
the
tuition
of
his
old
Tutor
:
who
at
his
departure
from
his
fathers
house
,
was
of
as
meeke
,
gentle
and
tractable
a
disposition
as
could
be
wished
:
but
after
he
had
continued
certaine
dayes
at
Venice
,
and
some
few
of
Padua
,
he
grew
so
stubburne
and
stout
,
that
whereas
his
Tutor
was
wont
to
hold
a
high
hand
ouer
him
,
and
to
keepe
him
short
,
he
was
then
glad
not
onely
to
let
loose
the
reines
to
his
head-strong
affections
,
but
euen
to
lay
the
bridle
in
his
necke
,
and
suffer
him
to
runne
at
large
,
and
become
a
Tutor
to
himselfe
.
To
wind
vp
all
in
a
word
,
certaine
it
is
,
that
whether
it
be
for
the
reasons
formerly
alledged
,
or
for
some
other
,
the
impietie
of
these
times
farre
surpasseth
all
former
ages
:
being
growne
to
that
height
within
these
fiue
and
twentie
yeares
,
that
men
make
no
bones
to
commit
that
,
which
they
would
then
haue
loathed
once
to
haue
spoken
,
or
entertained
in
their
secretest
thoughts
.
As
for
the
vices
wherewith
our
ancestors
were
infected
,
there
is
as
great
difference
betweene
their
dissolutenesse
and
ours
,
as
betweene
those
who
are
displeased
with
themselues
for
their
slips
and
sinnes
of
infirmitie
,
and
such
●s
glorie
in
their
wickednesse
.
For
what
should
we
say
of
this
age
,
when
yong
Princes
and
noble
mens
sonnes
haue
tutors
and
instructors
for
blasphemies
and
worse
matters
which
for
shame
I
cannot
name
?
But
this
shall
suffice
to
haue
spoken
in
generall
:
I
will
now
descend
vnto
particulars
.
And
here
some
may
haply
demaund
,
what
benefite
a
man
may
reape
by
such
a
discourse
?
To
which
I
answer
,
that
the
benefit
is
greater
then
we
may
perchance
imagine
,
if
we
consider
that
God
layes
a
more
heauie
hand
vpon
vs
now
,
then
he
did
in
former
time
(
as
shall
be
declared
hereafter
in
a
seuerall
Chapter
)
that
we
remembring
his
boundlesse
mercie
in
the
midst
of
his
iust
iudgements
,
might
the
more
be
moued
to
repentance
.
For
here
we
shall
perceiue
(
if
we
will
not
sooth
and
flatter
our selues
)
that
for
one
plague
and
punishment
inflicted
vpon
vs
,
we
deserue
an
hundred
:
and
that
whereas
he
correcteth
vs
but
with
rods
of
men
,
he
might
shiuer
vs
in
peeces
with
his
rod
of
Iron
.
Besides
,
we
are
to
hold
this
as
a
most
vndoubted
truth
,
that
it
is
not
without
cause
that
so
many
fearfull
examples
and
prodigious
sins
euen
of
the
Saints
are
registred
in
holy
Scripture
.
For
whence
do
we
learne
the
frowardnesse
and
corruption
of
our
nature
,
or
the
sleights
of
Satan
,
and
his
implacable
hatred
against
mankind
,
or
how
he
lies
in
ambush
for
vs
at
euery
corner
,
and
watcheth
vs
at
euery
turne
,
but
by
such
accidents
as
haue
befalne
them
who
without
all
hope
of
recouery
haue
intangled
themselues
in
his
snares
?
And
whence
can
we
better
know
in
what
need
we
stand
of
all
Gods
helping
hand
,
then
by
the
dayly
dangers
wherewith
we
are
beset
on
euery
side
,
being
so
many
warning
peeces
to
admonish
vs
to
stand
vpon
our
guard
?
And
seeing
we
cannot
be
ignorant
,
that
all
our
helpe
commeth
onely
from
aboue
,
and
that
there
is
none
safely
guarded
but
he
that
is
guarded
by
the
heauenly
guard
of
Gods
holy
Angels
,
euery
rumour
and
report
of
such
hainous
and
horrible
crimes
▪
should
be
so
many
alarmes
(
as
it
were
)
to
rouse
vs
from
our
securitie
,
and
to
stirre
vs
vp
to
recommend
our selues
more
earnestly
into
his
hands
,
and
to
plie
him
more
effectually
by
humble
and
heartie
prayer
,
that
he
would
not
leaue
vs
to
our selues
,
nor
let
loose
the
reines
to
our
vnruly
and
disordered
affections
,
but
bridle
and
keep
them
in
compasse
,
and
euer
take
vs
into
his
holy
protection
:
like
little
children
,
who
the
more
they
are
afraid
,
the
more
carefully
they
hide
themselues
,
and
the
further
they
creepe
into
their
mothers
lap
.
For
if
seeing
a
man
that
hath
any
bodily
blemish
or
imperfection
,
we
haue
iust
cause
offered
vs
to
lift
vp
our
hearts
by
thankfulnesse
vnto
God
for
preseruing
vs
from
the
like
,
and
to
acknowledge
withall
that
we
are
liable
to
as
great
,
if
not
greater
dangers
.
How
much
more
when
we
see
any
that
hath
foully
forgotten
himselfe
,
and
fallen
into
any
fearfull
sinne
,
to
giue
him
thankes
for
keeping
vs
from
falling
into
the
like
:
and
withall
to
acknowledge
that
we
are
made
of
the
same
mould
,
and
that
we
haue
no
pattent
to
be
exempted
from
such
dangers
,
but
so
long
as
it
shall
please
him
to
assist
vs
by
his
grace
,
and
keepe
vs
in
his
holy
feare
,
restraining
the
rage
of
the
diuell
our
deadly
enemie
;
that
though
he
assaile
vs
,
yet
he
may
not
preuaile
against
vs
.
Now
then
if
this
present
discourse
shew
euidently
that
this
deadly
enemy
of
mankind
hath
doubled
his
forces
in
these
latter
dayes
,
ought
it
not
stirre
vs
vp
to
greater
vigilancie
and
watchfulnesse
ouer
our
hearts
and
liues
,
to
stand
vpon
our
guard
,
and
to
arme
our selues
at
all
points
with
the
complete
armour
of
the
Spirit
?
Vice
(
we
know
)
was
euer
punished
in
all
ages
and
religions
.
But
where
the
heathen
respected
onely
exemplary
punishment
,
in
doing
open
execution
vpon
malefactors
,
that
others
might
heare
and
feare
,
and
deale
no
more
presumptuously
:
Christians
haue
gone
a
step
further
,
and
haue
had
a
deeper
insight
thereinto
,
viz.
that
those
that
would
not
be
kept
in
compasse
by
the
feare
of
God
,
should
be
kept
in
order
and
awe
by
the
feare
of
man
;
I
meane
by
feare
of
punishment
which
the
law
hath
appointed
to
be
inflicted
vpon
them
according
to
the
nature
and
qualitie
of
their
offence
.
For
the
heathen
Poet
said
long
ago
,
Odérunt
peccare
boni
virtutis
amore
,
Odérunt
peccare
mali
formidine
poena
.
That
is
,
The
good
for
vertues
loue
from
ill
refraine
,
The
ill
refraine
from
ill
for
feare
of
paine
.
Whereunto
Christians
also
accord
,
saue
that
they
deliuer
it
in
other
termes
,
when
they
say
,
that
the
reason
why
the
godly
do
not
powre
themselues
forth
into
pleasure
,
and
let
loose
the
reines
to
their
lusts
,
is
because
they
haue
the
feare
of
God
continually
before
their
eyes
.
Feare
(
I
say
)
proceeding
from
a
loue
truly
filiall
,
and
no
way
seruile
;
as
the
good
child
feareth
to
offend
his
father
for
the
loue
he
beareth
him
.
Moreouer
,
this
benefite
we
may
reape
by
this
discourse
,
that
it
will
serue
vs
in
stead
of
a
monitor
,
to
giue
vs
warning
of
those
many
sleights
and
deceits
so
common
and
rife
in
the
world
.
CHAP.
XII
.
Wherein
is
declared
by
how
much
Whoredome
is
greater
,
and
more
notorious
at
this
day
,
then
euer
it
was
.
TO
begin
then
where
formerly
I
began
(
yet
not
tying
my selfe
precisely
to
the
same
method
)
we
heare
how
mightily
Menot
exclaimeth
against
whoredome
committed
in
his
time
.
But
if
he
were
now
liuing
,
neither
his
exclamations
,
nor
the
out-cries
of
his
fellowes
(
though
made
with
open
mouth
)
would
be
sufficient
.
For
since
it
was
notoriously
knowne
,
that
the
place
where
the
Popes
Holinesse
makes
his
abode
,
is
the
chiefe
harbour
and
hospitall
for
whores
(
I
should
haue
said
Curtizans
)
of
all
countries
:
he
that
kept
a
whore
before
with
some
remorse
of
conscience
,
thought
he
should
then
surely
do
a
meritorious
worke
,
if
he
entertained
one
;
and
that
if
he
kept
many
,
he
should
performe
workes
of
supererogation
:
so
that
many
began
to
keepe
whole
droues
of
whores
,
as
of
horses
.
In
a
word
,
the
new
and
strange
punishments
inflicted
vpon
men
for
such
filthinesse
,
may
sufficiently
shew
how
that
since
that
time
,
the
most
haue
euen
plunged
themselues
ouer
head
and
eares
into
this
pit
of
whoredome
.
For
as
Phisitians
vse
new
and
desperate
remedies
,
for
desperate
and
incurable
diseases
:
so
God
hath
sent
these
displeing
dames
,
the
French-poxe
and
the
Knaue-bald
disease
,
and
all
their
traine
,
as
a
iust
punishment
vpon
the
Age
wilfully
giuen
ouer
to
all
wantonnesse
and
villanie
,
without
hope
of
recouery
,
to
execute
his
iust
iudgments
.
The
which
doth
better
discouer
the
surpassing
wickednesse
of
these
times
:
for
as
wicked
children
are
hardened
by
the
rod
;
so
men
are
now
so
hardened
against
these
diseases
,
which
not
long
since
were
held
so
prodigious
,
that
a
man
would
haue
thought
euen
wild
and
sauage
beasts
would
haue
bene
tamed
therby
;
that
in
stead
of
standing
in
feare
of
them
,
they
euen
seeke
them
out
,
and
dare
them
in
their
dens
.
Albeit
we
daily
see
the
most
frolicke
youthes
and
brauest
gallants
soonest
rot
away
by
peece-meale
;
and
many
a
Captaine
who
hath
bene
another
Roland
in
sundry
battels
,
at
length
to
giue
vp
his
last
breath
in
their
pawes
,
hauing
long
encountered
them
with
many
potions
:
and
yet
for
all
this
in
diuers
companies
,
he
is
accounted
but
a
dastard
,
a
milk-sop
,
and
a
white
liuerd
souldier
that
hath
not
trauelled
fiue
or
sixe
times
into
Sweatland
,
till
he
haue
bene
in
danger
to
leaue
his
skin
behind
him
.
To
conclude
,
men
are
now
so
hardened
with
stripes
,
and
do
so
eagerly
pursue
their
pleasures
in
a
brutish
kind
of
sensualitie
,
that
they
are
nothing
afraid
of
the
French
poxe
which
hath
bene
in
former
times
,
but
onely
of
the
quintessence
of
the
pockes
,
which
is
said
to
haue
begun
within
these
few
yeares
.
Indeed
,
I
well
remember
,
I
was
once
at
Padua
at
Michaël
Falopp●o's
lecture
,
where
he
promised
to
shew
his
schollers
the
next
day
,
how
they
might
haue
their
bellies
full
of
whoredome
and
lecherie
,
without
any
feare
of
Madame
the
French
pockes
,
or
any
of
her
traine
.
2
But
if
we
compare
this
age
with
the
age
last
past
,
we
shall
(
no
doubt
)
find
that
in
those
times
,
onely
simple
fornication
and
adultery
were
knowne
and
talked
of
;
such
(
I
meane
)
as
were
not
incestuous
:
and
that
men
made
as
great
conscience
to
defloure
a
Nun
,
as
the
heathen
did
to
defloure
a
Vestall
virgin
,
putting
as
great
difference
betweene
the
defiling
of
Vestals
and
other
virgins
,
as
between
simple
theft
and
sacriledge
:
whereas
now
euen
those
who
account
of
Nunnes
as
the
heathen
did
of
their
Vestals
,
and
thinke
it
incest
to
defloure
them
,
cease
not
to
make
common
stewes
of
Nunneries
.
Touching
the
second
kind
of
incest
which
Popish
superstition
suffered
not
to
be
accounted
incest
(
albeit
Gods
word
hath
condemned
it
)
who
seeth
not
how
common
it
is
growne
?
Is
there
not
an
Italian
prouerbe
which
maketh
but
a
ieast
at
the
incest
of
the
father
with
his
affianced
daughter
?
Whereof
I
will
giue
examples
when
I
come
to
speake
of
Cleargie-men
:
and
will
here
onely
adde
this
one
thing
,
how
that
some
in
these
dayes
haue
committed
strange
incests
,
and
almost
incredible
.
We
reade
in
the
Queene
of
N●●●rres
narrations
of
one
who
lying
with
his
mother
(
thinking
he
had
laine
〈◊〉
gentlewoman
)
had
a
child
by
her
,
which
was
his
sister
and
daughter
,
and
afterwards
his
wife
;
and
so
from
one
simple
incest
fell
into
two
other
,
though
as
ignorant
thereof
as
he
was
of
the
former
:
which
happened
through
his
mothers
default
,
presuming
too
much
of
her
constancie
;
for
she
not
crediting
her
gentlewomans
report
,
that
her
sonne
did
intice
and
sollicite
her
to
folly
▪
to
the
end
she
might
know
the
truth
,
went
at
the
time
appointed
in
her
roome
▪
where
in
stead
of
preuenting
a
lesse
euil
,
by
this
meanes
,
she
kept
her
roome
so
well
(
not
making
her selfe
knowne
)
that
she
caused
her
sonne
to
fall
into
that
so
horrible
and
detestable
a
sinne
:
who
afterwards
(
not
knowing
nor
once
suspecting
any
such
thing
)
married
her
whom
he
had
begotten
in
such
incest
.
But
to
omit
incests
committed
of
ignorance
,
we
dayly
heare
of
others
no
lesse
abominable
,
committed
of
set
purpose
,
and
that
not
by
Clergy-men
onely
(
as
shall
be
shewed
hereafter
)
but
by
Lay
men
also
.
Nay
,
great
mens
houses
(
though
otherwise
honorable
)
are
generally
stained
with
incestuous
mariages
.
Further
,
what
shall
we
say
to
those
of
our
time
,
who
to
go
beyond
their
predecessors
in
all
villanie
,
are
come
to
this
passe
,
to
keepe
schooles
of
whoredom
,
and
by
lasciuious
pictures
(
printed
euen
at
Rome
)
to
reade
men
a
lecture
,
teaching
them
(
as
it
were
)
by
ocular
demonstration
?
If
the
very
heathen
did
detest
and
abhorre
that
villaine
Elephantis
for
such
pictures
,
what
shal
we
say
of
our
age
,
wherein
men
professing
themselues
Christians
,
haue
taken
pleasure
in
such
abhominations
?
3
As
for
such
as
sold
their
daughters
in
former
time
,
what
strange
thing
did
they
in
comparison
of
those
who
at
this
day
sel
not
onely
their
daughters
,
but
themselues
also
?
And
what
shall
we
say
of
those
wittals
,
who
lend
,
or
pawne
,
or
sell
their
wiues
for
ready
mony
?
Verily
such
women
are
greatly
to
be
pitted
:
but
some
of
them
(
I
warrant
you
)
know
well
enough
how
to
crie
quittance
with
their
husbands
:
as
she
did
who
was
lent
to
a
yong
Cardinall
at
the
Councel
of
Trent
.
For
though
at
the
first
she
was
as
nice
as
a
Nunnes
hen
,
and
needed
great
intreatie
to
pleasure
this
yong
Prelate
;
saying
,
it
went
against
her
conscience
to
impart
that
vnto
him
,
which
of
right
was
due
to
none
but
to
her
husband
:
yet
her
kind
heart
being
perswaded
,
at
the
last
she
gaue
her
consent
,
and
found
such
comfort
in
this
Prelates
first
visitation
,
that
the
next
morning
she
brought
her
husband
the
money
which
was
promised
him
;
saying
,
Here
is
the
mony
which
was
promised
you
for
the
lone
of
me
,
but
assure
your selfe
it
is
a
plaine
and
simple
sale
,
therefore
you
may
do
wel
to
prouide
your selfe
of
another
wife
;
for
whereas
you
would
but
lend
me
,
I
had
rather
be
sold
outright
,
that
I
may
not
change
so
often
:
and
so
it
was
concluded
.
Now
as
there
are
some
women
,
whose
case
is
to
be
pittied
:
so
on
the
other
side
it
is
great
pitie
to
see
some
wittals
weare
hornes
to
their
great
griefe
,
and
yet
dare
not
for
their
eares
complaine
to
those
that
might
redresse
it
.
For
what
haue
the
most
of
them
gotten
,
who
haue
so
long
sued
to
be
diuorced
from
their
adulterous
wiues
,
but
to
be
flouted
,
laughed
to
scorne
,
and
pointed
at
euen
by
little
children
,
who
could
say
that
such
&
such
caused
themselues
to
be
canonized
for
cuckolds
.
Indeed
I
remember
that
a
man
of
worth
,
after
a
tedious
&
importunate
sute
,
was
diuorced
from
his
light
huswife
:
but
by
this
means
she
had
that
which
she
desired
,
for
she
was
put
into
a
monastery
,
where
in
stead
of
punishment
,
she
had
oportunitie
to
follow
her
occupation
with
greater
libertie
.
I
haue
also
heard
of
one
,
who
complaining
of
the
wrong
which
his
wife
offered
him
,
receiued
this
answer
:
Why
sir
,
would
you
be
more
priuiledged
then
such
a
great
Lord
,
a
man
of
such
valour
,
who
knowes
full
well
that
his
wife
makes
him
cuckold
,
as
well
when
he
is
in
the
Court
present
with
her
,
as
when
he
is
in
the
country
absent
from
her
,
and
yet
dare
not
speake
a
word
for
feare
of
cracking
his
credit
?
Thus
we
see
how
long
custome
in
sin
hath
so
bereft
many
at
this
day
of
all
sense
of
ciuill
honestie
,
that
they
make
but
a
ieast
at
that
,
which
their
ancestors
counted
the
greatest
crosse
and
corrasiue
in
the
world
:
I
say
their
auncestors
,
including
the
heathen
as
well
as
Christians
.
For
the
Grecians
and
Romans
(
we
know
)
punished
adultery
most
seuerely
,
following
the
law
of
God
therein
.
But
not
to
seeke
farre
backe
nor
farre
off
for
examples
,
we
may
iudge
by
that
which
befell
the
high
Stuards
wife
of
Normandie
(
in
the
raigne
of
king
Lewis
the
eleuenth
)
whether
at
that
time
they
made
but
a
ieast
of
adultery
,
as
they
do
at
this
day
.
For
he
hauing
taken
his
Ladie
vpon
the
sodaine
playing
the
whore
with
his
steward
,
first
slue
the
adulterer
before
her
face
,
and
after
put
her
to
the
sword
likewise
(
notwithstanding
their
children
which
she
held
in
her
armes
:
)
and
yet
was
neuer
troubled
by
the
King
,
nor
called
coram
for
the
matter
,
albeit
she
was
descended
of
a
noble
house
,
and
of
the
bloud
royall
,
as
some
affirme
.
Would
not
such
a
fact
seeme
strange
at
this
day
?
No
doubt
it
would
,
considering
that
the
world
is
cleane
changed
from
that
it
was
in
former
time
,
and
(
as
it
were
)
turned
vp
side
downe
.
For
they
are
now
growne
to
this
height
of
impudencie
,
to
make
wanton
songs
of
purpose
to
embolden
and
flesh
Venus
white
liuerd
souldiers
,
to
violate
their
faith
plight
to
their
husbands
;
one
of
which
beginneth
thus
:
Ne
void
on
pas
les
hommes
Faire
vertu
d'aimer
?
Et
sottes
que
nous
sommes
,
Nous
le
voulons
blasmer
.
Ce
que
leur
est
louable
,
Nous
tourne
à
deshonneur
,
Et
faute
inexcusable
.
O
dure
loy
d'honneur
.
Pourquoy
nature
sage
,
&c.
That
is
,
See
we
not
men
so
honour
wanton
loue
With
vertues
stile
,
which
we
fond
fooles
reproue
?
That
which
in
them
deserues
so
faire
a
name
,
To
vs
why
should
it
turne
to
mickle
blame
?
Hard
law
of
honour
,
why
did
nature
sage
?
&c.
This
song
likewise
(
which
was
common
in
euery
mans
mouth
at
the
Court
)
was
made
vpon
a
Vandeuille
,
beginning
thus
:
Ne
void
on
pas
les
hommes
se
iouer
ça
&
là
?
Et
sottes
que
nous
sommes
,
n'osons
faire
cela
.
That
is
,
How
do
our
gallants
swagger
to
and
fro
?
But
fooles
that
we
are
,
we
dare
not
do
so
.
And
there
was
another
in
as
great
request
:
the
argument
whereof
was
the
licencious
libertie
and
impunitie
of
adulterie
,
a
sinne
so
rife
at
this
day
:
one
straine
of
the
song
is
this
:
Ami
cocu
,
veux-tu
que
ie
te
die
,
Si
tu
m'en
crois
,
ne
di
ta
maladie
.
Car
si
ta
femme
vn
coup
est
descouuerte
,
Elle
voudra
le
faire
à
porte
ouuerte
.
Estre
cocu
n'est
pas
mauuaise
chose
,
Si
autre
mal
on
ne
luy
presuppose
.
That
is
,
Cuckold
my
friend
,
if
thou
wilt
me
belieue
,
Neuer
expresse
the
thing
that
gars
thee
grieue
.
For
if
thy
wife
be
knowne
once
for
a
whore
,
She
then
will
iade
thee
at
thine
open
doore
.
It
matters
not
so
much
to
weare
an
horne
,
And
if
it
might
be
free
from
others
scorne
.
The
conclusion
of
the
song
is
this
:
Ou
si
tu
crois
cocu
estre
vne
tache
,
Garde
toi
bien
au
moins
qu'on
ne
le
sache
.
Le
remede
est
à
qui
les
cornes
porte
,
De
les
planter
ailleurs
de
mesme
sorte
.
That
is
,
If
hornes
thou
deemst
a
blemish
to
thy
brow
,
See
well
that
neuer
man
thy
sorrow
know
.
Hornes
haue
no
cure
,
but
when
thy selfe
is
sped
,
To
plant
thy
hornes
vpon
anothers
head
,
I
am
not
ignorant
that
this
sweet
song
was
made
in
imitation
of
Ouid
;
but
the
question
is
,
whether
he
being
a
prophane
Pagan
,
be
a
sufficient
warrant
for
Christians
to
oppose
such
notorious
vile
villanies
to
Gods
holy
commaundements
?
And
which
is
yet
more
,
he
was
then
accounted
no
body
that
could
not
sing
this
song
;
whereas
if
a
man
had
sung
the
ten
commandements
,
or
one
of
Dauids
Psalmes
,
they
would
haue
sung
him
a
song
of
frying
a
fagot
,
and
committed
him
to
the
Lords
of
the
burning
chamber
.
My selfe
being
in
the
Court
,
had
mine
eares
often
beaten
with
a
like
song
coming
out
of
some
such
shop
,
in
which
mention
is
made
of
a
certaine
Ladie
,
who
perceiuing
her selfe
to
wrinkle
and
waxe
old
,
greatly
lamented
her
former
course
of
life
,
viz.
that
she
had
bene
honest
,
and
kept
touch
with
her
husband
:
the
song
beginneth
thus
:
Ie
plain
le
temps
de
mon
florissant
aage
,
&c.
That
is
,
I
waile
the
time
of
my
once
flouring
age
,
&c.
Thus
thou
seest
(
gentle
Reader
)
how
they
incite
women
to
wantonnesse
and
dalliance
,
as
if
they
were
slacke
and
backward
of
themselues
,
when
they
are
intreated
to
play
such
pageants
:
those
I
meane
especially
who
are
brought
vp
in
all
idlenesse
,
delicacie
and
wantonnesse
;
for
whose
good
,
these
songs
(
containing
such
goodly
instructions
)
were
purposely
made
.
I
omit
other
triuiall
songs
,
many
prouerbes
,
as
also
sundry
wanton
and
effeminate
speeches
and
gestures
,
which
aime
at
nothing
else
but
the
corrupting
of
maids
and
matrons
.
For
(
to
wind
vp
all
in
a
word
)
there
is
no
deuice
so
diuelish
or
damnable
,
but
hath
bene
found
out
in
these
daies
,
to
make
vices
vertues
:
which
I
vnderstand
especially
of
whoredome
.
And
to
the
end
they
might
throughly
corrupt
vs
,
they
haue
erected
Priapus
his
images
againe
with
all
their
traine
,
in
their
pleasant
gardens
;
witnesse
that
of
Saint
Germain
des
Prez
at
Paris
,
so
finely
trimmed
by
an
Italian
who
was
owner
therof
,
and
who
kept
a
brothell
house
in
it
for
all
commers
.
What
remaines
there
then
to
make
the
vices
of
this
Age
so
superlatiue
,
but
that
it
may
out-strip
and
go
beyond
not
onely
the
age
last
past
,
but
all
others
since
the
world
began
?
Verily
nothing
but
the
modest
pictures
of
Philaenis
and
Elephantis
.
But
hath
not
Italy
(
I
speake
it
with
griefe
)
furnished
vs
with
as
bad
,
or
rather
with
worse
then
they
?
Yea
,
and
with
some
such
as
were
not
heard
of
before
:
wherin
that
is
liuely
presented
to
the
eye
,
which
whosoeuer
hath
but
a
sparke
of
the
feare
of
God
in
his
heart
,
cannot
so
much
as
name
with
our
horror
.
So
that
we
may
wel
say
,
Venimus
ad
summum
:
and
yet
all
too
little
to
set
forth
the
exceeding
great
wickednes
,
&
supersuperlatiue
knauery
of
these
times
in
this
particular
.
For
who
of
all
the
heathen
are
more
lasciuious
,
more
loosly
licencious
and
dissolute
in
speech
,
or
(
in
a
word
)
more
deadly
enemies
to
chastity
,
then
the
Poets
,
especially
the
Latin
Elegiacks
?
And
yet
Propertius
a
captain
among
them
complaines
of
the
like
wickednes
(
though
not
altogether
so
notorious
)
when
he
saith
:
Quae
manus
obscoenas
depinxit
prima
tabellas
,
Et
posuit
casta
turpia
visa
domo
,
Illa
puellarum
ingenuos
corrupit
ocellos
,
Nequitiaeque
suae
noluit
esse
rudes
.
Ah
gemat
in
terris
ista
qui
protulit
arte
,
Iurgia
sub
tacita
condita
laetitia
.
Non
istis
olim
variabant
tecta
figuris
,
Quum
paries
nullo
crimine
pictus
erat
.
And
as
concerning
the
last
distich
,
with
what
else
I
beseech
you
are
walles
painted
at
this
day
(
being
alwayes
in
the
view
of
children
,
and
those
of
the
yonger
sort
,
who
are
yet
vnder
the
rod
)
saue
with
such
pictures
?
Or
with
what
pictures
are
halles
and
chambers
garnished
,
saue
with
these
?
I
had
thought
I
had
bin
at
an
end
,
but
I
perceiue
I
am
yet
to
begin
,
in
that
sundry
other
offer
themselues
to
my
pen
,
which
haue
bene
deuised
(
at
leastwise
practised
)
by
Christians
〈◊〉
these
dayes
.
Notwithstanding
I
will
content
my selfe
with
one
other
,
in
comparison
whereof
these
statues
of
Priapus
erected
in
gardens
and
others
,
resembling
those
of
Philanis
and
Elephantis
,
may
seeme
to
be
but
toyes
,
not
to
be
spoken
of
.
It
is
a
fine
pageant
which
was
playd
at
Bloys
,
when
King
Henrie
the
second
made
his
entrance
into
that
citie
,
in
which
they
caused
a
company
of
whores
(
those
especially
whom
the
Italians
call
Sfaciate
)
to
be
stript
naked
,
and
to
ride
vpon
oxen
in
this
modest
manner
;
making
this
goodly
shew
wheresoeuer
these
gallants
which
followed
them
(
performing
the
office
of
pique-boeufs
)
thought
good
.
Moreouer
,
we
heare
how
Menot
(
poore
soule
)
exclaimeth
against
certaine
for
making
their
baudie
bargaines
in
Churches
.
But
what
would
he
say
to
those
that
commit
whoredome
in
Chappels
,
taking
all
their
Saints
of
both
sexes
there
present
for
witnesses
?
Which
wanton
and
wicked
dealing
,
the
Lord
(
no
doubt
)
suffereth
in
iudgement
,
to
the
end
that
those
places
which
haue
bene
so
long
time
spirituall
brothel
houses
for
men
to
commit
spirituall
fornication
in
,
should
be
also
reall
brothell
houses
,
euen
stewes
and
sties
of
sinne
,
where
they
might
defile
themselues
by
bodily
pollution
.
And
what
would
he
say
(
trow
we
)
of
another
profane
practise
,
yet
more
strange
,
viz.
of
such
as
apply
the
holy
Scripture
,
and
sentences
of
the
auncient
Doctors
to
their
baudy
and
beastly
songs
?
as
we
see
in
these
verses
:
Sainct
Augustin
instruisant
vne
Dame
,
Dit
que
l'amour
est
l'ame
de
nostre
ame
:
Et
que
la
foy
,
tant
soit
constante
&
forte
,
Sans
ferme
amour
est
inutile
&
morte
.
Sainct
Bernard
fait
vne
longue
homelie
,
Où
il
benit
tous
les
coeurs
qu'amour
lie
.
Et
sainct
Ambroise
en
fait
vne
autre
expresse
,
Où
il
maudit
ceux
qui
sont
sans
maistresse
.
Et
de
Lyra
là
dessus
nous
reconte
Que
qui
plus
aime
,
&
plus
haut
au
ciel
monte
.
Celui
qui
sçeut
les
secrets
de
son
maistre
,
Dit
que
l'aimant
damné
ne
sauroit
estre
.
Et
dit
bien
plus
le
Docteur
Seraphique
,
Que
qui
point
n'aime
,
est
pire
qu'heretique
.
Pource
qu'amour
est
feu
pur
&
celeste
,
Qui
ne
craint
point
qu'autre
feu
le
moleste
.
Et
c'est
pour
quoi
(
comme
dit
sainct
Gregoire
)
Vn
aimant
fait
ici
son
Purgatoire
.
That
is
,
Austine
instructing
a
deuouter
Dame
,
Sayes
,
Loue
the
soule
is
of
our
liuing
soule
,
And
faith
how
euer
firme
and
resolute
,
Withouten
loue
,
all
bootlesse
is
and
dead
.
And
Bernard
writes
a
longsome
homily
,
Blessing
all
hearts
y
bound
with
chaines
of
loue
.
And
Ambrose
writes
another
not
vnlike
,
Censuring
all
that
do
a
mistris
want
.
Whereon
Lyranus
in
his
learned
glosse
,
Sayes
,
more
we
loue
,
the
nearer
we
aspir●
To
heauens
height
.
And
he
that
in
lie
knew
His
mistris
secret
thewes
,
could
boldly
say
,
The
man
that
loues
,
can
neuer
damned
be
.
And
that
Seraphique
Doctor
well
defines
Who
loues
not
's
worse
then
an
hereticke
.
And
for
loue
is
a
pure
celestiall
fire
,
That
cannot
be
by
other
fires
annoyd
:
Wisely
concludeth
hence
Saint
Gregorie
,
That
louers
here
do
frie
in
Purgatorie
.
The
conclusion
is
this
:
Nulle
de
nous
ne
soit
donques
si
dure
Qu'elle
resiste
à
la
saincte
Escriture
:
Puis
qu'on
la
void
de
ce
propos
remplie
,
Que
pour
aimer
,
la
Loi
est
accomplie
.
That
is
,
Let
non
so
hardie
be
to
dare
oppose
The
sacred
writ
;
whose
euery
page
auowes
The
law
by
loue
fulfild
.
See
here
the
brazen
faced
impudencie
of
these
miserable
miscreants
,
thus
shamefully
prophaning
the
holy
Scripture
,
in
making
it
serue
them
as
their
bawd
.
A
far
fouler
fact
then
that
whereof
Menot
complaineth
,
when
he
exclaimeth
against
certaine
letchers
for
making
their
baudie
bargaines
in
Churches
.
It
is
true
indeed
(
may
some
say
)
but
it
haply
neuer
came
to
their
eares
that
had
either
wit
in
their
heads
to
perceiue
the
impietie
that
lay
masked
vnder
this
vizard
,
or
authoritie
in
their
hands
to
punish
those
that
sung
it
.
To
which
I
answer
,
that
there
was
neuer
song
in
such
request
,
or
which
better
pleased
,
especially
those
kind
of
men
.
Others
there
are
who
haue
vsed
sentences
of
Scripture
,
as
namely
certaine
verses
taken
out
of
the
Psalmes
,
in
their
wanton
ballads
and
lasciuious
songs
.
For
it
is
not
of
late
time
(
as
we
know
)
that
they
tooke
this
libertie
to
make
themselues
merry
,
by
vsing
the
Scripture
phrase
to
grace
a
conceit
or
a
ieast
.
But
we
shall
haue
fitter
occasion
to
speake
hereof
in
the
Chapter
of
blasphemies
.
Let
this
now
suffice
for
Menots
complaint
.
4
Moreouer
,
these
Preachers
crie
out
with
might
and
maine
against
the
bawds
of
their
time
:
and
Menot
hath
a
bout
with
the
Lords
of
the
Parliament
for
letting
them
their
houses
;
being
horne
mad
with
them
for
giuing
their
helping
hand
,
or
shewing
any
countenance
to
such
wicked
wretches
.
But
what
would
he
say
(
may
we
thinke
)
of
those
,
who
for
their
good
and
faithfull
seruice
in
making
baudy
bargaines
,
haue
bene
in
such
fauour
with
Princes
,
that
they
haue
not
stucke
to
bestow
castles
,
benefices
,
offices
,
and
great
dignities
vpon
them
?
Witnesse
a
Bishop
,
who
bragged
in
my
hearing
,
that
whereas
men
in
times
past
came
to
great
preferment
by
their
learning
,
and
by
being
good
Latinists
,
he
for
his
part
vnderstood
not
a
word
of
Latine
,
but
onely
passelatine
,
by
meanes
whereof
he
was
aduanced
to
that
dignitie
.
This
his
passelatine
was
(
as
most
would
confesse
,
if
I
should
name
him
)
the
office
of
a
bawd
,
although
he
made
no
brags
thereof
.
CHAP.
XIII
.
Of
Sodomie
,
and
the
sinne
against
nature
,
committed
at
this
day
.
MOreouer
,
if
there
were
nothing
else
but
such
swinish
Sodomie
as
is
committed
at
this
day
,
might
we
not
iustly
terme
this
age
the
paragon
of
abhominable
wickednesse
?
The
heathen
(
I
confesse
)
were
much
addicted
to
this
vice
:
but
can
it
be
shewed
that
it
was
euer
accounted
among
Christians
as
a
vertue
?
Yet
some
in
these
daies
haue
not
only
accounted
it
a
vertue
,
but
also
written
in
commendation
of
it
,
and
published
their
writings
in
print
,
to
the
view
of
the
world
.
For
we
may
not
forget
how
that
Iohn
de
la
Case
a
Florentine
and
Archbishop
of
Beneuent
writ
a
booke
in
Italian
rime
,
wherein
he
sings
forth
a
thousand
praises
in
commendation
of
this
sinne
;
which
good
Christians
cannot
so
much
as
thinke
of
without
horrour
:
calling
it
(
among
other
epithets
which
he
giueth
it
)
a
heauenly
worke
.
This
booke
was
printed
at
Venice
by
one
Troianus
Nanus
,
as
they
who
copied
it
out
do
testifie
.
The
author
of
which
worthy
work
,
was
the
man
to
whom
I
dedicated
certaine
of
my
Latin
verses
,
whilest
I
was
at
Venice
.
But
I
protest
,
I
committed
that
fault
before
I
knew
him
to
be
such
a
monster
.
And
when
I
was
aduertised
thereof
,
it
was
past
recall
and
recouery
.
But
to
returne
to
this
so
foule
and
infamous
a
sinne
:
Is
it
not
great
pittie
that
gentlemen
,
who
before
they
trauelled
into
Italy
abhorred
the
very
naming
of
it
,
should
after
they
haue
continued
there
a
time
,
delight
themselues
not
onely
in
talking
and
discoursing
,
but
in
practising
and
professing
it
,
as
a
thing
which
they
haue
learned
in
a
happie
time
?
As
for
those
who
through
bad
custome
haue
onely
kept
the
Italian
phrase
there
commonly
spoken
(
though
borowed
from
such
wicked
villany
)
they
haue
(
I
grant
)
some
colourable
excuse
.
But
what
can
the
rest
alledge
for
themselues
?
Yet
I
dare
not
affirme
that
all
who
are
tainted
with
this
sin
,
learned
it
in
Italy
or
Turkie
:
for
our
M.
Maillard
was
neuer
there
,
and
yet
he
made
profession
of
it
.
So
that
he
,
who
like
a
great
Sorbonical
doctor
caused
so
many
silly
soules
to
frie
a
fagot
against
all
right
and
reason
,
equitie
and
conscience
,
was
the
man
whom
the
Iudges
might
iustly
haue
burned
,
not
as
a
Lutheran
(
as
they
then
called
them
)
or
an
obstinate
Gospeller
,
but
as
a
Sodomiticall
buggerer
.
2
But
I
were
much
to
blame
if
I
should
forget
Peter
Lewis
(
or
rather
Aloisius
,
for
he
was
called
in
Italian
Pietro
Aloisio
)
sonne
to
Pope
Paule
the
third
.
This
Prince
of
Sodome
,
Duke
of
Parma
and
Placentia
,
that
he
might
not
degenerate
from
the
Popish
progeny
(
whence
he
was
descended
)
was
so
addicted
to
this
horrible
and
hellish
sinne
,
and
so
caried
away
with
the
burning
thereof
,
that
he
did
not
onely
forget
the
iudgements
of
God
,
and
the
prouident
care
he
should
haue
had
of
his
good
name
(
at
least
with
such
as
make
no
conscience
to
giue
themselues
to
such
villanie
.
)
Nay
(
which
is
more
)
he
did
not
onely
forget
that
he
was
a
man
,
but
euen
the
dayly
danger
of
death
it selfe
,
whereof
bruite
beasts
do
stand
in
feare
.
For
not
content
to
satiate
his
lawlesse
lust
with
innumerable
persons
of
all
sorts
,
sexes
and
degrees
,
he
went
a
wooing
at
the
last
to
a
yong
man
,
called
Cosmus
Cherius
then
Bishop
of
Fano
:
and
perceiuing
that
he
could
not
otherwise
haue
his
pleasure
of
him
,
and
worke
him
to
his
will
,
he
caused
his
men
to
hold
him
.
Shortly
after
which
fact
,
he
receiued
the
reward
due
to
such
monsters
:
and
as
he
had
led
a
wicked
and
shamefull
life
,
so
they
made
for
him
so
infamous
and
villanous
an
Epitaph
,
that
the
Reader
had
need
of
a
pomander
in
his
pocket
,
or
some
preseruatiue
,
least
his
stomacke
should
rise
at
the
reading
thereof
.
3
Concerning
bestialitie
,
or
the
sinne
against
nature
(
which
was
euer
more
common
among
shepheards
then
others
)
who
so
list
to
make
enquirie
into
the
examples
of
later
times
,
shall
find
as
great
store
of
them
as
of
the
rest
.
But
if
any
desire
examples
of
fresher
memory
,
let
him
go
to
the
Italian
souldiers
of
the
camp
that
would
haue
beleaguered
Lyons
,
during
the
ciuill
warres
,
and
aske
them
what
they
did
with
their
goates
.
Notwithstanding
an
accident
happened
in
our
time
farre
more
strange
then
any
that
can
be
alledged
in
this
kind
,
of
a
woman
burned
at
Thoulouse
(
about
seuen
and
twenty
yeares
ago
)
for
prostituting
her self
to
a
dog
,
which
was
also
burned
with
her
for
company
:
which
I
account
a
most
strange
fact
,
considering
her
sexe
.
Now
this
sinne
I
call
the
sinne
against
nature
,
hauing
respect
rather
to
the
common
vse
and
phrase
of
speech
,
then
to
the
proper
signification
of
the
word
,
according
to
which
,
Sodomie
is
as
well
a
sinne
against
nature
as
bestialitie
.
But
not
to
enter
into
a
warfare
of
words
,
let
this
suffice
,
that
bruite
beasts
do
condemne
vs
herein
.
4
Now
albeit
the
former
example
be
very
strange
,
yet
we
haue
here
another
farre
more
strange
(
though
not
altogether
so
wicked
)
committed
about
thirtie
yeares
ago
by
a
maide
borne
at
Fountaines
(
betweene
Blois
and
Rōmorantin
)
who
hauing
disguised
her selfe
like
a
man
,
serued
as
an
hostler
at
an
Inne
in
the
suburbes
of
Foy
for
the
space
of
seuen
yeares
,
and
afterwards
maried
a
maide
of
the
towne
,
with
whom
she
accompanied
for
the
space
of
two
yeares
or
thereabout
,
attempting
much
,
but
effecting
nothing
:
after
which
time
her
cosinage
and
knauery
in
counterfeiting
the
office
of
a
husband
being
discouered
,
she
was
apprehended
,
and
hauing
confessed
the
fact
,
was
burned
.
By
which
examples
we
see
that
our
Age
may
well
boast
,
that
(
notwithstanding
the
vices
of
former
times
)
it
hath
some
proper
and
peculiar
to
it selfe
.
For
this
fact
of
hers
,
hath
nothing
common
with
that
which
was
practised
by
those
famous
strumpets
,
who
in
old
time
were
called
Tribades
.
CHAP.
XIIII
.
Of
blasphemies
and
execrations
vsed
at
this
day
.
I
Come
now
to
intreate
of
blasphemies
;
in
handling
whereof
,
I
wil
obserue
no
other
method
then
that
which
offereth
it selfe
to
my
memory
,
as
it
shall
furnish
me
with
examples
.
First
then
,
what
would
the
iolly
Preachers
,
Oliuer
Maillard
,
Menot
and
Barelete
say
(
may
we
thinke
)
if
they
should
returne
backe
into
their
countries
againe
,
to
see
the
diuelish
demeanour
of
these
wicked
wretches
,
&
to
heare
them
blaspheme
,
renounce
,
and
reneigue
God
in
such
fearfull
manner
?
Or
what
would
holy
King
Lewis
say
,
if
he
were
now
liuing
?
Where
might
he
find
tormentors
enow
to
pierce
and
cut
out
blasphemous
tongues
,
except
blasphemers
should
butcher
one
another
?
And
what
would
they
say
(
trow
we
)
if
they
should
heare
this
prouerbe
,
or
prouerbiall
comparison
from
the
mouth
of
euery
paisant
,
He
sweareth
like
a
gentleman
?
(
sutable
to
that
we
mentioned
before
,
It
is
not
for
a
villaine
to
renounce
God
)
:
or
if
they
should
heare
the
common
sort
say
,
He
sweareth
like
an
Abbot
:
or
He
sweareth
like
a
carter
:
would
they
not
wonder
to
heare
so
many
of
these
likes
?
I
make
no
question
but
they
wold
.
Yet
I
perswade
my self
they
wold
wonder
much
more
,
if
they
should
see
how
gentlemen
and
noblemen
(
be
it
spoken
without
disparagement
to
true
gentry
and
nobilitie
,
which
makes
ciuilitie
and
pietie
the
two
moulds
wherein
they
frame
their
actions
)
rather
teach
their
children
to
say
,
I
renounce
God
,
then
I
beleeue
in
God
.
Doubtlesse
if
good
King
Lewis
had
heard
such
blasphemies
,
he
would
haue
thought
himselfe
among
the
infernall
fiends
in
the
very
bottome
of
hell
.
And
he
would
(
no
doubt
)
much
more
haue
abhorred
it
,
if
he
should
haue
seene
yong
Princes
haue
tutors
for
blasphemies
(
as
for
some
good
and
commendable
science
)
to
teach
them
to
vary
,
change
,
and
diuersifie
them
euery
way
,
to
pronounce
them
with
their
right
accents
,
and
to
animate
them
with
like
audacitie
,
without
either
hicke
or
hem
.
2
I
might
here
shew
how
we
outstrip
and
go
beyond
our
auncestors
,
as
well
in
this
as
in
other
vices
:
I
meane
not
onely
in
blaspheming
,
but
in
the
forme
and
manner
of
blasphemie
,
or
rather
formes
and
manners
,
they
being
almost
infinite
.
But
it
shall
suffice
to
giue
a
tast
hereof
in
a
word
or
two
,
and
to
shew
how
besides
old
and
new
blasphemies
,
bred
and
borne
(
as
I
may
say
)
in
our
natiue
soile
,
they
haue
made
a
hotchpotch
of
them
with
those
of
forreine
countries
:
as
though
they
alone
were
not
sufficient
to
incense
the
maiestie
of
God
,
and
to
pull
vpon
vs
his
fearfull
iudgements
.
But
not
to
insist
vpon
these
,
there
are
some
blasphemies
in
the
Italian
tongue
so
fearfull
,
horrible
and
hideous
,
that
they
may
seeme
to
proceed
rather
from
diuels
then
from
men
.
Of
which
number
,
that
is
one
which
I
heard
out
of
a
Priests
mouth
at
Rome
,
which
shall
not
be
forgotten
in
his
proper
place
.
And
it
may
wel
go
hand
in
hand
with
this
which
was
vttered
by
an
Italian
at
Venice
(
no
Priest
,
but
a
secular
man
)
as
he
was
playing
at
cards
in
the
French
Ambassadors
house
,
Venga'l
cancaro
al
lupo
;
what
hurt
in
this
?
may
some
say
.
Verily
his
notable
villanie
herein
appeares
,
in
that
he
spake
it
(
as
appeared
afterward
)
by
a
figure
called
Aposiopesis
,
or
Reticentia
,
in
stead
of
Venga'l
cancaro
al
lupo
,
che
non
mangio
Christo
quando
era
agnello
:
calling
Christ
Agnello
,
by
allusion
to
that
of
S.
Iohn
,
Ecce
Agnus
Dei
qui
tollit
peccata
mundi
:
Behold
the
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
.
Likewise
the
blasphemie
of
the
Italian
who
was
wont
to
say
,
A
bots
on
the
Asse
that
caried
Christ
to
Ierusalem
,
was
very
wild
,
but
not
so
wicked
.
I
omit
Putana
di
Christo
,
and
sundry
others
of
the
like
straine
:
for
though
they
be
very
horrible
,
yet
they
are
very
frequent
and
vsuall
.
3
But
for
as
much
as
the
greatest
blasphemies
are
commonly
belched
out
at
cards
and
dice
,
I
wil
here
alledge
a
late
strange
example
of
a
good
fellow
,
who
to
recompence
his
losse
with
cursing
and
swearing
(
as
the
manner
is
)
playd
such
a
tricke
,
as
the
like
(
I
perswade
my selfe
)
hath
not
bene
heard
of
.
For
being
weary
with
cursing
,
renouncing
,
and
reneiguing
of
God
,
and
swearing
by
all
the
othes
he
could
deuise
;
he
commanded
his
man
to
helpe
him
,
and
to
hold
on
this
gracious
talke
,
till
he
had
better
lucke
.
This
one
example
(
if
there
were
no
other
)
were
sufficient
to
condemne
our
Age
of
greater
outrage
then
all
the
former
.
Howbeit
they
are
so
plentie
,
that
they
are
nothing
daintie
:
for
as
some
deuised
this
new
knacke
of
knauery
;
so
others
inuented
others
,
as
hereafter
shall
be
shewed
.
4
First
then
whereas
our
Ancestors
did
onely
impart
the
honour
of
God
to
their
men
and
women
Saints
(
as
they
terme
them
,
)
such
hath
bene
the
audacious
impietie
of
the
Gnathonicall
flatterers
of
this
Age
,
that
they
haue
made
no
conscience
to
stile
Princes
with
the
titles
of
Gods
diuine
Attributes
,
as
namely
with
that
of
Most
sacred
Maiestie
.
And
as
the
heathen
stiled
their
Emperor
Diuus
Caesar
:
so
haue
they
styled
Emperours
and
Kings
in
these
dayes
.
Nay
,
some
are
come
to
this
passe
,
to
call
a
mortall
man
not
onely
Our
holy
Father
,
but
Our
God
on
earth
.
And
(
as
one
vice
draweth
on
another
)
they
haue
further
applied
sundry
things
spoken
of
the
eternall
God
in
holy
writ
,
to
mortall
men
,
and
haue
honored
them
with
like
titles
:
wherof
I
could
alledge
manifold
examples
,
if
my
occasions
would
permit
:
but
I
will
content
my selfe
for
the
present
with
these
two
,
Sub
vmbrâ
alarum
tuarum
protege
me
,
or
sperabo
.
And
,
Non
est
abbre●iata
manus
Domini
:
which
I
remember
I
haue
often
heard
thus
applied
.
The
last
time
I
heard
them
,
was
from
a
Lawyers
mouth
,
pleading
at
the
barre
.
5
Yet
they
rest
not
here
:
for
they
are
come
now
at
the
last
to
apply
sundry
texts
of
Scripture
to
the
praise
of
Iacke
and
Gill
,
men
and
women
of
all
sorts
and
conditions
,
tag
and
rag
.
And
as
they
haue
applied
some
Scriptures
in
commendation
of
those
whom
they
honored
;
so
haue
they
applied
others
to
the
disgrace
and
defamation
of
those
whom
they
maligned
:
wherein
M.
Pasquin
had
a
notable
facultie
.
And
verily
it
is
not
vnlike
,
but
that
this
inuention
came
first
from
him
:
and
that
those
who
in
the
raigne
of
King
Francis
the
first
,
girded
at
the
Lords
and
Ladies
of
the
Court
,
with
quips
and
taunts
borrowed
from
Scripture
,
were
trained
vp
in
his
schoole
.
6
But
the
wickednesse
of
the
damned
crue
hath
bene
farre
greater
:
of
which
sort
,
this
Age
hath
had
and
hath
many
euen
at
this
day
.
For
not
so
much
as
po●companions
,
but
can
apply
the
Scripture
to
their
drunkennesse
,
and
bealch
them
out
of
their
filthy
mouthes
.
It
is
too
well
knowne
how
they
were
wont
to
say
for
euery
glasse
of
wine
they
rippled
off
▪
C●r
mundum
crea
in
the
〈◊〉
,
&
spiritum
rectum
i●●o●a
in
viscerib●●
meis
.
And
when
they
would
signifie
in
their
drunken
guibbridg●
,
that
some
wine
was
better
then
other
some
,
and
that
it
was
the
right
;
they
would
say
,
Hic
est
,
tenete
eum
.
And
when
there
is
no
more
liquor
in
the
pot
,
your
meale-mouthed
Monkes
vse
this
Allegoricall
speech
as
wel
as
their
fellowes
,
Dat●●●bis
de
oleo
vestro
,
quia
lamp●des
nostrae
extinguuntur
.
And
now
that
I
am
speaking
of
Monkes
,
the
Abbot
of
Iosaphat
by
Chartres
comes
to
my
mind
,
who
was
one
of
the
greatest
●pholders
of
god
B●cchus
:
This
Prelate
being
asked
on
a
time
how
he
could
drinke
so
much
,
and
in
what
schoole
he
had
learned
that
liberall
science
:
to
shew
that
he
had
read
,
at
leastwise
had
heard
some
thing
of
the
Scripture
,
alledged
these
words
out
of
the
Psalmist
,
P●tr●s
●ostri
〈◊〉
●●erunt
nobis
.
But
what
speake
I
of
drunkards
?
Not
so
much
as
po●kie
villaines
▪
but
would
(
as
they
were
swearing
out
the
pockes
)
apply
the
Scripture
to
their
disease
,
in
saying
,
〈…〉
.
But
this
is
yet
applied
more
absurdly
▪
●labit
spiritus
●ius
▪
&
〈…〉
.
I
remember
also
what
one
at
Paris
said
▪
when
his
mother
was
dead
,
and
he
had
gotten
all
her
goods
into
his
hands
,
Quasi
nubes
pluuiae
in
tempore
siccitatis
:
which
he
learned
(
I
take
it
)
of
some
scoffing
Skoggins
,
as
honest
men
as
himselfe
.
And
do
not
good
fellows
euer
&
anone
make
themselues
sport
with
these
words
of
S.
Paul
,
Si
quis
Episcopatum
desiderat
,
bonum
opus
desiderat
,
in
saying
,
Si
quis
Episcopatum
desiderat
bonum
,
opus
desiderat
?
To
be
short
,
they
thinke
that
a
ieast
is
not
worth
a
rush
,
except
it
be
seasoned
with
the
salt
of
the
sanctuary
:
as
the
Abbot
who
speaking
of
the
drie
summer
,
when
the
grapes
were
dried
vp
,
and
(
as
it
were
)
rosted
with
the
heate
of
the
Sunne
,
said
,
Spiritus
vitae
erat
in
rotis
.
Nay
,
these
wicked
blasphemers
,
and
prophane
abusers
of
Scripture
,
haue
not
spared
their
owne
Masse
.
For
when
one
is
hanged
,
they
say
,
Sursùm
corda
:
when
a
man
taketh
the
cup
to
drinke
,
Quia
pius
est
.
7
Hitherto
I
haue
said
nothing
of
those
varlets
who
so
notoriously
abuse
this
Scripture
,
Coelum
coeli
Domino
,
terram
autem
dedit
filijs
hominum
:
The
heauens
of
heauens
are
the
Lords
,
but
the
earth
hath
he
giuen
to
the
children
of
men
;
alledging
it
to
infringe
Gods
prouidence
,
whereby
he
ruleth
all
things
according
to
his
good
pleasure
:
which
I
omitted
not
through
forgetfulnes
,
but
for
that
the
abuse
and
profanation
thereof
,
is
more
auncient
then
this
Age
;
yet
questionlesse
the
contemners
of
God
,
blasphemers
of
his
Sonne
,
villanizers
of
his
Saints
,
scorners
of
his
seruice
,
who
do
now
(
as
it
were
)
shield
and
shroud
themselues
and
their
Atheisme
vnder
these
words
,
as
vnder
Aiax
his
buckler
,
are
cosin-germaines
to
those
of
the
damned
crue
,
who
in
the
time
of
the
foresaid
Preachers
were
wont
to
say
,
Let
God
keepe
his
heauen
to
himselfe
,
and
let
vs
alone
,
and
follow
our
pleasures
.
Ignorance
perhaps
gaue
the
first
occasion
of
this
false
interpretation
,
which
scoffing
Atheists
applied
afterwards
to
their
owne
purpose
:
as
our
auncestors
,
who
erroniously
expounding
this
place
in
the
Psalmist
,
Cum
peruerso
peruerteris
;
through
ignorance
ioyned
with
malice
,
wold
haue
paralleled
it
with
the
French
prouerb
,
Il
faut
hurler
auec
les
loups
.
But
to
returne
to
those
who
maliciously
prophane
the
holy
word
of
God
,
I
haue
not
(
I
confesse
)
mentioned
the
places
of
Scripture
,
applied
by
some
to
whoredom
and
lecherie
,
as
hauing
spoken
of
it
sufficiently
before
:
where
I
haue
shewed
that
whereas
Menot
complained
onely
of
the
prophanation
of
Churches
by
panders
who
made
their
bawdie
bagaines
in
them
;
we
might
now
take
vp
a
farre
more
iust
and
grieuous
complaint
,
in
that
they
make
the
Scripture
their
bawd
;
a
thing
as
full
of
wickednesse
and
prodigious
diuelish
abhomination
,
as
euer
was
heard
and
tollerated
among
Christians
:
and
if
I
should
say
ten
times
more
,
I
should
not
passe
the
bounds
of
truth
.
But
I
will
leaue
it
to
thy
consideration
(
gentle
Reader
)
how
much
honester
men
they
were
,
who
during
the
last
ciuill
garboiles
in
France
,
to
anger
the
aduersaries
of
the
Romish
religion
,
began
their
play
at
dice
with
the
saying
of
the
Psalmist
,
Our
helpe
standeth
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
:
abusing
it
of
purpose
to
spite
and
anger
them
the
more
,
for
that
Protestant
Preachers
were
wont
to
call
vpon
God
in
this
manner
,
in
the
beginning
of
their
Sermons
.
8
And
this
puts
me
in
mind
of
another
blasphemie
somewhat
differing
from
the
former
,
in
all
points
suiting
that
of
the
Iewes
in
the
Gospell
,
when
in
scoffing
manner
they
mocked
our
Sauiour
,
and
said
,
He
trusteth
in
God
,
let
him
now
deliuer
him
,
seeing
he
loueth
him
.
For
the
aduersaries
of
the
aduersaries
of
the
Romane
religion
gnashing
their
teeth
,
as
often
as
they
heard
the
Protestants
sing
the
50.
Psalme
:
The
mightie
God
,
the
eternall
hath
thus
spoke
,
&c.
When
they
thought
they
had
them
on
the
hip
,
could
not
containe
,
but
would
vpbraid
them
and
say
,
Where
is
now
this
mightie
God
?
Ha
sirs
,
we
will
make
you
sing
a
new
song
;
we
wil
make
you
sing
,
O
Lord
consider
my
distresse
.
We
also
find
this
kind
of
blasphemie
in
the
Prophet
Dauid
,
where
he
saith
:
For
why
,
they
pierce
my
inward
parts
with
pangs
to
be
abhord
:
When
they
crie
out
with
stubburne
hearts
,
where
is
thy
God
thy
Lord
?
And
in
another
place
:
Why
should
the
heathen
scorners
say
,
where
is
their
God
become
?
Both
which
blasphemies
are
much
more
tollerable
then
the
former
,
and
that
for
sundry
reasons
.
9
Moreouer
,
we
shall
find
the
blasphemies
whereby
they
scoffe
and
scorne
,
deride
and
mock
at
the
worship
of
God
and
true
religion
far
more
abhominable
then
the
wickedest
blasphemies
of
the
prophanest
Pagans
in
the
earth
.
And
verily
I
doubt
whether
the
infernall
fiends
can
adde
any
thing
thereto
.
And
yet
there
are
none
more
welcome
to
most
courtiers
then
such
companions
,
as
being
desirous
to
be
instructed
by
them
,
thinking
it
necessary
thus
to
be
qualified
,
that
they
may
be
thought
throughly
accomplished
in
court-like
behauiour
:
as
if
the
way
for
a
man
to
braue
it
out
with
flouts
and
frumpes
,
were
to
begin
with
God
?
Now
blasphemers
are
of
two
sorts
:
some
are
flat
Atheists
,
who
by
an
Antiphrasis
will
needs
be
called
Deists
(
forsooth
)
in
spite
of
all
that
speake
against
it
:
and
verily
I
dare
giue
my
word
for
them
,
that
they
are
no
hypocrites
,
but
speake
as
they
thinke
.
Others
,
notwithstanding
the
gnawing
worme
of
an
accusing
conscience
,
counterfet
themselues
to
be
Atheists
.
And
whereas
some
Atheists
confesse
that
they
are
much
grieued
,
because
they
cannot
beleeue
that
there
is
a
God
;
these
contrarily
are
halfe
mad
at
themselues
,
because
they
cannot
obliterate
this
principle
and
perswasion
out
of
their
minds
:
and
for
that
their
conscience
doth
checke
them
when
they
denie
his
holy
prouidence
.
The
Italian
Lord
,
who
leauing
his
countrey
to
dwell
in
France
,
and
died
in
the
warres
of
a
pistel
shot
,
may
well
be
the
ring-leader
of
the
dance
:
for
whereas
others
(
now
ready
to
giue
vp
the
ghost
)
commended
themselues
to
God
;
he
desired
his
friends
that
came
to
visit
him
,
that
they
would
commend
him
to
the
King
,
and
tell
him
that
he
had
lost
a
good
seruant
.
He
often
acknowledged
(
as
I
heard
it
reported
by
his
owne
familiars
)
that
he
desired
to
beleeue
in
God
,
as
others
did
,
but
that
he
could
not
.
And
yet
for
all
this
his
great
desire
,
it
was
his
only
delight
to
belch
out
such
fearfull
blasphemies
against
God
and
his
holy
truth
,
that
those
of
Iulian
the
Apostate
may
(
in
comparison
)
seeme
to
be
but
small
.
For
(
to
omit
sundry
of
his
other
gracious
speeches
)
he
was
not
ashamed
to
say
,
that
God
dealt
vniustly
when
he
condemned
mankind
for
a
peece
of
an
apple
:
and
that
he
had
learned
nothing
in
the
new
Testament
,
but
that
Ioseph
was
a
simple
fellow
in
that
he
was
not
iealous
of
his
wife
,
himself
being
so
old
,
and
she
so
yong
.
Thus
much
for
the
first
kind
.
Of
the
second
sort
of
Atheists
,
who
by
reason
of
the
sting
of
conscience
wherewith
they
are
so
disquieted
,
are
constrained
to
acknowledge
a
diuine
power
and
prouidence
,
we
haue
sundry
examples
:
for
those
Courtiers
,
who
in
the
raigne
of
the
French
King
Henry
the
second
,
said
,
They
beleeued
in
God
,
as
the
King
beleeued
;
but
if
he
beleeued
not
in
him
,
neither
would
they
:
are
by
their
owne
confession
to
be
registred
in
this
roll
.
But
where
shall
we
place
those
vile
varlets
who
shame
not
to
say
,
They
beleeue
in
the
King
and
the
Queene
mother
,
and
know
none
other
beleefe
?
Verily
it
puts
me
to
a
plunge
to
inuent
a
name
answerable
to
their
nature
:
I
meane
a
word
sufficiently
emphatical
to
expresse
their
wickednes
.
But
for
want
of
a
better
they
may
not
vnfitly
be
called
thrise
accursed
damned
Atheists
.
10
I
come
now
to
those
hel-hounds
of
the
damned
crue
,
who
not
content
to
belch
out
their
blasphemies
among
their
mates
(
companions
like
themselues
)
or
in
presence
of
those
whom
they
would
gladly
anger
,
by
swearing
and
blaspheming
;
nor
to
furnish
the
table
at
great
feasts
and
merry
meetings
with
them
,
(
where
they
passe
for
currant
vnder
the
name
of
ieasts
and
pleasant
conceits
)
do
further
set
them
forth
in
print
,
that
all
the
world
may
take
notice
of
them
.
Who
knoweth
not
that
this
age
hath
reuiued
Lucian
againe
,
in
the
person
of
Francis
Rabelais
,
making
a
mock
of
all
religion
in
his
diuelish
discourses
?
or
what
a
prophane
Scoggin
Bonauenture
des
Perriers
was
in
deriding
of
God
?
and
what
pregnant
proofes
he
hath
giuen
hereof
in
his
worthy
worke
.
The
marke
(
we
know
)
which
these
varlets
aimed
at
,
was
outwardly
indeed
to
make
as
though
they
would
but
driue
away
melancholike
dumps
,
and
passe
away
the
time
with
pleasant
discourse
.
But
indeed
and
truth
to
insinuate
themselues
by
varietie
of
ieasts
and
quips
,
which
they
cast
forth
against
the
ignorance
of
our
forefathers
(
which
was
the
cause
they
suffered
themselues
to
be
abused
,
and
as
it
were
led
by
the
nose
by
superstitious
Priests
)
and
by
this
meanes
A
ietter
des
pierres
en
nostre
iardin
(
as
it
is
in
the
French
prouerbe
)
that
is
,
to
mock
and
gird
euen
at
Christian
religion
it selfe
.
For
after
diligent
perusing
of
their
discourses
,
it
will
easily
appeare
,
that
it
was
their
maine
drift
,
the
onely
marke
and
scope
which
they
aimed
at
,
to
teach
the
Readers
of
their
bookes
,
to
become
as
honest
men
as
themselues
:
that
is
,
to
beleeue
in
God
,
and
to
be
perswaded
of
his
prouidence
no
otherwise
then
wicked
Lucretius
was
:
that
whatsoeuer
a
man
beleeueth
,
he
beleeueth
in
vaine
:
that
whatsoeuer
we
reade
in
Scripture
of
eternall
life
,
is
written
for
no
other
end
but
to
busie
simple
idiots
,
and
to
feede
them
with
vaine
hope
:
that
all
threatnings
concerning
hell
and
the
last
iudgement
denounced
in
the
word
,
are
nothing
but
meere
bugs
,
like
those
wherewith
we
terrifie
yong
children
,
making
them
afraid
of
the
fayry
,
hobgobling
,
or
bul-begger
:
in
a
word
,
that
all
religions
were
forged
and
framed
by
the
braine
of
man
.
And
I
feare
me
such
masters
haue
but
too
many
schollers
at
this
day
,
readie
to
listen
to
such
instructions
.
For
some
there
be
who
are
not
as
yet
plaine
Atheists
,
but
onely
inclining
that
way
,
who
deale
with
the
knowledge
they
haue
of
God
,
as
sicke
men
do
with
the
licence
of
Phisitians
.
For
as
sicke
patients
,
notwithstanding
they
haue
resolued
to
eate
and
drinke
what
themselues
think
good
,
and
not
what
the
Phisitian
shall
prescribe
,
importune
him
to
dispence
with
them
against
his
prescript
,
for
such
and
such
meates
,
as
though
it
would
do
them
more
good
or
lesse
hurt
when
they
haue
once
obtained
such
a
licence
:
so
is
there
a
generation
of
monsters
rather
then
of
men
,
who
notwithstanding
they
haue
resolued
to
go
on
in
their
wicked
courses
,
though
their
consciences
checke
them
neuer
so
much
,
yet
could
wish
with
al
their
hearts
,
they
might
follow
them
with
consent
thereof
:
and
therefore
labour
by
all
meanes
to
extinguish
and
obliterate
all
sense
and
knowledge
of
God
out
of
their
minds
,
the
light
whereof
doth
shew
them
the
leudnes
of
their
liues
.
And
they
can
make
no
shorter
a
cut
,
nor
take
an
easier
course
to
come
to
the
period
of
their
intended
purpose
,
then
to
go
to
schoole
to
the
foresaid
Doctors
.
To
conclude
,
the
bookes
which
haue
bene
written
by
these
two
worthy
writers
,
and
their
pue-fellowes
,
are
so
many
snares
or
baited
hookes
layd
to
catch
such
simple
soules
as
are
not
well
guarded
with
the
feare
of
God
:
being
so
much
the
more
hard
to
be
espied
,
by
how
much
they
are
better
sugered
ouer
with
merry
conceits
,
delighting
and
tickling
the
eare
.
And
therefore
all
those
that
feare
to
go
astray
out
of
the
right
way
wherein
God
hath
set
them
,
must
be
admonished
to
beware
of
such
hunters
.
As
for
professed
Atheists
,
they
are
the
lesse
to
be
pitied
,
considering
they
fall
not
into
such
snares
at
vnawares
,
but
voluntarily
intangle
themselues
therein
.
11
But
what
shall
we
say
of
Postel
and
such
like
scribling
companions
?
Verily
I
know
not
what
conceit
others
may
haue
of
them
;
for
mine
owne
part
(
to
speake
that
which
I
haue
often
said
)
since
I
was
acquainted
with
Postels
braine-sicke
blasphemies
,
partly
from
his
owne
mouth
,
and
partly
by
his
writings
,
and
had
seene
so
many
silly
soules
deluded
and
bewitched
by
them
:
I
haue
not
a
little
wondered
why
any
man
should
maruell
that
Mahomet
could
win
so
many
countries
&
kingdomes
to
his
fond
fancies
,
and
doting
dreames
.
For
is
it
not
much
more
strange
that
Will●
▪
Postel
preaching
in
the
face
of
the
Vniuersitie
of
Paris
(
about
thirteene
yeares
ago
)
that
an
old
beldame
(
whom
he
called
his
mother
Ioane
)
should
saue
all
women
,
as
Christ
did
all
men
,
should
find
so
many
disciples
▪
then
that
Mahomet
should
make
the
world
beleeue
that
men
onely
went
to
heauen
,
and
not
women
?
If
Postel
had
preached
such
fooleries
,
I
say
not
to
the
citizens
of
Paris
,
but
to
the
simplest
sots
of
Auuergne
or
the
rudest
Normans
:
not
to
learned
men
,
but
to
silly
idiots
,
which
could
scarce
tell
their
fingers
:
not
since
the
trash
and
trinkets
of
Popish
trumperies
were
discouered
,
but
whilest
the
darknesse
of
ignorance
and
superstition
was
more
grosse
and
palpable
then
that
of
Aegypt
(
which
a
man
might
haue
felt
(
as
it
were
)
with
his
finger
)
yet
might
we
well
wonder
how
euer
it
was
possible
that
such
diuelish
doctrine
should
find
entertainment
.
How
much
more
then
,
that
it
should
not
onely
be
entertained
,
but
highly
esteemed
,
especially
in
that
citie
which
hath
this
long
time
bragged
,
and
doth
euen
at
this
present
,
to
be
the
flower
of
all
France
,
and
the
onely
paragon
for
matter
of
true
riches
,
such
as
arts
and
sciences
are
.
But
some
may
here
haply
reply
and
say
,
that
though
many
went
to
heare
him
in
such
multitudes
,
that
for
the
very
throng
&
presse
of
people
they
were
in
danger
to
be
smothered
:
yet
is
it
not
probable
he
should
haue
any
disciples
or
followers
,
except
some
of
the
simpler
sort
.
To
which
I
answer
(
and
that
confidently
,
as
knowing
it
to
be
a
most
certaine
truth
)
that
he
gaue
such
a
relish
to
his
words
,
that
he
made
many
men
otherwise
learned
and
wise
,
to
sauour
them
,
who
before
they
had
heard
him
,
scorned
and
derided
them
as
the
fondest
impietie
and
foolishest
foppery
in
the
world
.
Further
,
this
wicked
wretch
not
content
to
vtter
these
his
monstrous
blasphemies
in
priuate
to
such
as
resorted
to
him
,
hath
set
them
forth
in
print
,
and
therefore
is
in
the
number
of
those
of
whom
we
now
speake
.
Howbeit
I
cannot
well
tell
whether
a
man
may
find
in
any
of
his
bookes
certaine
speeches
which
he
vttered
in
the
Realte
at
Venice
in
my
hearing
,
and
in
the
hearing
of
sundry
others
,
viz.
that
if
a
man
would
haue
a
perfect
&
absolute
religion
indeed
,
he
must
compound
it
of
Christian
religion
,
Iudaizme
,
and
Turcizme
:
and
that
there
were
many
excellent
points
of
doctrine
in
the
Alcoran
,
if
they
were
well
considered
.
Who
will
not
now
confesse
that
our
age
surpasseth
all
the
former
▪
as
wel
in
blasphemies
as
in
other
villanies
?
(
blasphemies
I
say
,
not
proceeding
of
ignorance
,
as
in
former
time
,
but
of
a
cankred
malicious
mind
against
the
known
truth
.
)
How
can
this
be
,
may
some
say
?
Though
the
argument
in
hand
will
not
permit
me
to
giue
a
reason
hereof
▪
yet
thus
much
I
will
say
by
the
way
,
that
it
is
,
because
the
diuell
seeing
himselfe
more
hotly
and
furiously
assaulted
now
then
before
,
provides
himselfe
of
more
furious
souldiers
to
giue
the
repulse
.
For
whilest
blindnesse
and
ignorance
raigned
far
and
wide
in
the
world
,
and
that
his
former
forces
were
sufficient
,
he
needed
no
such
succour
and
supply
as
now
he
doth
,
being
dayly
weakened
by
the
losse
of
his
strongest
holds
.
12
I
proceed
to
another
worshipfull
writer
,
who
thinking
his
pennie
as
good
siluer
,
and
his
blasphemies
as
worthy
to
be
registred
as
the
best
,
hath
set
them
forth
in
print
:
and
I
shall
desire
him
not
to
take
offence
if
I
presume
to
name
him
,
seeing
himselfe
thought
it
not
amisse
to
set
his
name
to
his
booke
,
though
full
fraught
with
such
fearfull
blasphemies
:
the
title
whereof
is
this
,
The
inuincible
tower
of
womens
chastitie
,
written
by
Francis
de
Billon
,
Secretary
;
printed
at
Paris
Anno
1555.
cum
priuilegio
Regio
.
And
not
content
with
this
flourishing
title
,
he
hath
set
his
hand
and
marke
to
euery
copie
,
as
his
verses
to
the
Reader
in
the
beginning
of
his
booke
may
testifie
:
a
thing
(
I
take
it
)
neuer
done
by
any
before
.
Howbeit
his
blasphemies
are
not
once
to
be
compared
with
these
last
spoken
of
,
but
with
those
rather
mentioned
in
the
beginning
of
this
Chapter
,
where
I
haue
shewed
how
the
audacious
impietie
of
fawning
flatterers
and
pestilent
parasites
was
come
to
this
,
to
apply
the
diuine
attributes
and
sundry
sentences
,
spoken
of
God
in
holy
Scripture
,
to
mortall
men
.
But
I
will
here
set
downe
his
blasphemous
words
,
leauing
them
to
the
Readers
discretion
to
place
them
as
they
deserue
.
He
therefore
intending
to
shew
that
there
is
an
absolute
conformitie
in
all
points
betweene
the
Prophets
of
God
(
who
were
pen-men
of
holy
Scripture
)
and
the
French
Kings
Secretaries
,
saith
fol.
239.
At
and
before
the
comming
of
the
Sonne
of
God
,
he
appointed
other
Secretaries
(
which
may
be
called
his
Clearkes
,
as
being
chosen
by
him
,
or
registred
in
the
booke
of
his
diuine
prouidence
)
which
in
speciall
manner
were
called
Prophets
,
vnder
which
the
name
Secretary
is
comprehended
:
all
of
them
depending
vpon
him
and
his
beloued
Chancellor
,
who
was
then
to
come
,
but
now
is
come
.
And
in
that
roll
thus
framed
in
the
heauenly
mind
,
they
were
inrolled
and
registred
vnder
the
highest
maiestie
,
in
the
same
manner
that
other
Secretaries
are
registred
in
the
French
Kings
roll
,
himselfe
being
first
,
and
his
Chancellor
next
.
And
a
little
after
,
as
Moses
is
placed
in
the
diuine
register
in
the
third
place
,
as
pen-man
and
great
Audiancier
of
Gods
word
:
so
my
Lord
Huraut
Secretary
and
great
Audiancier
of
France
is
the
third
in
the
Kings
.
And
somewhat
after
;
like
vnto
Ioshuah
who
succeeded
Moses
,
is
the
Secretary
Orne
,
who
being
Lord
chiefe
Baron
of
the
Exchequer
,
resembles
the
Prophet
Ioshuah
in
sundry
things
.
Againe
,
to
Ioshuah
succeeded
the
Prophet
and
Secretary
Samuel
,
borne
of
an
old
and
barren
woman
,
long
before
his
natiuitie
consecrated
vnto
God
;
an
honest
,
vpright
,
and
sincere
good
man
,
most
content
with
his
owne
estate
,
who
liued
till
he
was
very
old
:
like
vnto
whom
Longuet
principall
Secretary
to
the
King
,
and
ancientest
of
them
all
,
is
registred
in
the
Kings
records
,
in
a
higher
ranke
then
any
of
the
rest
,
as
Samuel
was
in
Gods
,
who
as
,
&c.
And
beginning
afterwards
to
discourse
of
seuen
other
Prophets
,
he
saith
,
As
Esdras
was
visited
by
the
speciall
grace
of
God
:
so
the
mightie
Florimond
Robertet
,
aliâs
d'Alluye
,
was
visited
in
his
bed
by
Francis
the
French
King
his
Lord
and
maister
.
And
straight
after
he
addeth
,
among
the
Prophets
and
pen-men
of
Scripture
,
the
foure
great
Prophets
are
to
be
numbred
,
by
whom
those
famous
notaries
the
foure
Euangelists
are
figured
,
viz.
Esay
or
Matthew
,
Ieremie
or
Mark
,
Ezechiel
or
Luke
,
Daniel
or
Iohn
,
as
Gods
Secretaries
,
who
seeme
to
haue
had
greater
employment
then
the
rest
;
in
resemblance
of
the
foure
secretaries
or
notaries
of
the
Kings
house
otherwise
called
Maisters
of
the
Requests
,
sirnamed
(
if
I
tell
them
in
order
)
Bourdin
,
Sassi
,
&c.
Afterwards
he
descendeth
to
the
small
Prophets
,
with
whom
he
compareth
the
Lords
,
Neuuille
,
Courlay
,
Bohier
,
&c.
And
last
of
all
he
comes
to
those
who
in
comparison
may
be
termed
Prophets
or
Secretary
gager●
,
that
is
,
hired
Secretaries
,
as
Semeya
,
Virdei
,
Elizeus
,
Ahias
,
Iehn
,
&c.
to
the
number
of
59.
comparing
them
to
the
59.
honorable
Lords
,
viz.
Babou
,
Picard
,
Forget
,
Gaudart
,
&c.
And
winding
vp
his
discourse
,
he
breakes
forth
into
this
patheticall
exclamation
,
O
most
certaine
and
worthy
correspondence
,
neuer
knowne
of
any
mortall
man
vnto
this
day
.
This
is
the
goodly
inuention
of
our
architect
of
the
inuincible
tower
,
by
which
he
thinketh
he
hath
playd
the
man
,
and
wonne
the
field
as
we
say
.
Now
let
the
Reader
iudge
,
whether
I
accused
him
wrongfully
of
blasphemy
or
not
.
And
verily
if
he
would
take
any
counsell
,
I
would
aduise
him
to
leaue
this
diuelish
discourse
out
of
his
booke
in
the
next
impression
,
lest
he
wrong
and
shame
many
honest
men
,
whom
he
(
perhaps
)
thinketh
he
doth
greatly
grace
,
and
honour
thereby
.
I
would
further
let
his
mastership
vnderstand
against
the
second
impression
,
that
there
is
no
such
Prophet
in
the
Bible
as
Virdei
:
but
that
vir
Dei
is
(
as
I
may
say
)
the
Epithete
or
sirname
of
Semeia
:
as
when
we
say
Francis
the
foole
,
we
meane
not
two
distinct
persons
,
but
one
and
the
same
man
,
the
word
foole
seruing
onely
to
describe
the
said
Francis
by
his
proper
Epithete
.
13
Another
kind
of
blasphemie
published
in
print
by
these
goodly
authors
,
remaines
yet
behind
;
farre
stranger
then
the
former
▪
so
that
he
which
wil
not
grant
any
of
them
to
be
proper
and
peculiar
to
this
age
,
cannot
but
confesse
that
this
agrees
vnto
it
quarto
modo
(
as
Logicians
speake
)
I
meane
the
manner
of
translating
vsed
by
Sebastian
Castalion
in
turning
the
Bible
into
French
.
For
wheras
he
should
haue
sought
out
the
grauest
words
and
phrases
fitting
so
worthy
a
subiect
;
it
is
plaine
that
he
studied
for
absurd
,
base
and
beggerly
words
,
at
leastwise
such
as
would
rather
stir
the
spleene
,
and
prouoke
the
Readers
to
laughter
,
then
giue
them
light
to
vnderstand
the
meaning
of
the
holy
Ghost
.
For
example
,
where
S.
Iames
saith
,
chap.
2.
v.
13.
Gloriatur
misericordia
aduersus
iudicium
,
in
stead
of
translating
it
word
for
word
(
as
others
haue
done
)
Mercie
glories
(
or
insults
)
ouer
iudgement
,
he
turnes
it
thus
,
Misericorde
fait
la
figue
à
iugement
,
that
is
,
Mercy
bids
iudgement
kisse
her
taile
.
Giue
me
that
graue
Cato
,
or
sower
Heraclytus
,
who
in
stead
of
weighing
o●
pondering
this
text
of
so
great
importance
,
can
keepe
his
countenance
at
the
first
view
of
this
so
trim
a
translation
:
and
considering
the
meere
malice
of
the
translator
(
who
hunted
after
triuiall
words
taken
from
the
tauerne
,
of
purpose
to
expose
such
sacred
mysteries
to
scorne
and
derision
)
will
not
be
offended
with
such
a
prophane
fellow
,
if
he
haue
but
the
least
dramme
of
deuotion
or
sparke
of
zeale
in
his
heart
.
The
like
he
hath
done
in
other
places
,
as
who
so
list
to
trifle
away
the
time
in
perusing
that
worthy
worke
,
shall
easily
perceiue
.
Neither
hath
he
onely
made
his
worship
merry
in
vsing
tapsterlike
termes
and
phrases
,
but
hath
taken
to
himselfe
more
then
Poeticall
licence
in
calling
her
arriere
femme
,
that
is
,
a
back-wife
(
as
we
say
arriere
boutique
,
a
back-shop
)
whom
the
husband
keepeth
vnder
his
wiues
nose
,
whom
the
Latins
call
pellex
(
borrowing
it
from
the
Greek
tongue
,
as
the
Grecians
haue
done
from
the
Hebrew
)
and
for
Prepuce
vsing
this
fine
compound
[
*
](A68037-e23970-b)
*
Castalions
Auant-peau
is
as
absurd
in
French
,
as
the
Remists
prepuce
is
in
English
.
Auant-peau
,
fore-skin
:
for
circumcised
,
●ongné
,
that
is
chipped
or
pared
off
.
For
Incircumcised
,
Empellé
,
whole
skinned
:
and
making
God
all
one
with
my
Lord
of
Rocheford
.
In
a
word
,
there
is
not
so
much
as
Faire
carous
,
to
drinke
a
carouse
,
which
he
hath
not
vsed
in
this
translation
.
Now
this
new
deuise
hath
the
diuell
inuented
in
these
dayes
,
to
infringe
the
authoritie
of
the
Scripture
:
but
that
God
of
his
goodnesse
tooke
order
for
it
betime
,
in
causing
this
trimme
translator
(
of
whom
there
was
once
great
hope
)
to
condemne
himselfe
with
his
owne
mouth
,
and
to
let
the
world
see
with
what
spirit
he
was
transported
.
Now
before
I
come
to
the
second
thing
that
I
propounded
to
speake
of
in
this
Chapter
,
I
will
briefly
satisfie
such
as
may
haply
think
it
strange
,
I
should
so
far
stretch
&
straine
the
word
blasphemy
:
the
which
I
did
,
for
that
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
according
to
his
true
Etymology
)
signifies
to
blast
or
blemish
hinder
or
hurt
a
mans
good
name
(
as
if
a
man
should
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
the
word
which
I
haue
translated
to
hurt
)
and
so
is
commonly
taken
in
prophane
authors
:
albeit
in
holy
Scripture
,
and
the
commentaries
of
the
auncient
Fathers
,
to
blasphemè
,
is
to
speake
any
thing
derogatory
to
the
honour
and
glory
of
the
highest
Maiestie
.
Now
,
if
treason
committed
against
a
King
(
who
is
but
a
mortall
man
,
and
whose
breath
is
in
his
nostrils
)
deserue
death
:
doubtlesse
blasphemie
and
treason
committed
against
the
King
of
Kings
and
Lord
of
Lords
,
the
immortall
and
the
eternal
God
,
must
needs
deserue
eternall
death
.
14
The
next
thing
that
we
are
to
intreate
of
,
is
of
cursing
or
imprecations
.
And
as
I
haue
not
trifled
away
the
time
in
reckoning
vp
the
sundry
sorts
of
imprecations
and
curses
vsed
at
this
day
(
a
thing
both
tedious
and
odious
to
those
that
haue
but
the
least
graine
of
grace
or
godlinesse
:
)
so
neither
will
I
busie
my selfe
in
numbering
vp
those
triuiall
and
common
imprecations
which
haue
no
tacke
in
them
,
to
satisfie
the
furie
and
rage
of
many
ruffians
,
except
they
be
euer
coining
of
new
.
It
shall
suffice
to
shew
,
that
as
French-men
haue
borrowed
certaine
set
formes
of
brauing
and
bearding
their
betters
from
Italians
(
thinking
(
belike
)
their
owne
country
too
barren
of
this
herbe
grace
:
)
so
haue
they
not
bene
ashamed
to
borrow
of
them
formes
of
cursing
and
imprecations
,
as
when
they
say
,
Te
vienne
le
chancre
.
Albeit
in
most
places
of
Italy
,
Te
venga'l
cancaro
:
and
at
Venice
,
Te
venga
la
ghiandussa
;
Te
venga'l
mal
di
San
Lazaro
,
are
accounted
but
small
and
pettie
imprecations
.
And
these
put
me
in
mind
of
a
very
pleasant
storie
seruing
fitly
to
exemplifie
the
matter
in
hand
.
A
tayler
of
Florence
hauing
worshipped
the
image
of
S.
Iohn
Baptist
in
the
Church
of
S.
Michael
Berteldi
,
very
deuoutly
for
a
long
time
;
kneeling
on
a
time
before
it
early
in
the
morning
,
after
he
had
pattered
ouer
his
ordinary
prayers
,
he
began
in
this
sort
,
Glorioso
Santo
Giouanni
benedetto
,
io
ti
priego
che
,
&c.
that
is
,
Glorious
and
blessed
S.
Iohn
,
I
beseech
thee
grant
me
these
two
requests
:
Tell
me
whether
my
wife
euer
played
false
with
me
?
and
what
shal
become
of
my
sonne
?
This
was
the
prayer
of
that
deuout
tayler
.
Now
here
it
is
to
be
noted
,
that
a
yong
fellow
Cleark
of
the
parish
(
who
had
sundry
times
obserued
him
kneeling
and
praying
in
this
sort
,
desirous
to
discouer
this
secret
,
and
to
know
what
speeches
he
vsed
to
the
Image
)
hid
himselfe
behind
the
Altar
where
the
Image
stood
,
that
so
he
might
heare
the
praier
which
he
made
.
He
then
answering
in
the
person
of
S.
Iohn
Baptist
,
said
,
Sappi
charissimo
sigliuolo
,
&c.
Know
my
deare
sonne
,
that
for
the
deuotion
and
reuerence
thou
hast
borne
me
these
many
yeares
,
thou
shalt
be
heard
:
Come
againe
to
morrow
morning
,
and
thou
shalt
haue
a
certaine
answer
.
For
this
time
depart
in
peace
.
The
tayler
exceeding
glad
of
this
answer
,
went
home
,
and
failed
not
to
come
the
next
morning
at
the
time
appointed
:
not
forgetting
after
he
had
mumbled
ouer
his
Matins
,
and
done
his
deuotions
,
to
put
Saint
Iohn
in
mind
of
his
promise
,
saying
,
D●lcissimo
Santo
Giouanni
,
io
ti
priego
che
mi
obserua
la
promessa
:
that
is
,
Sweet
Saint
Iohn
,
I
pray
thee
keepe
touch
with
me
,
and
performe
thy
promise
.
Whereunto
the
Sexten
(
who
missed
not
to
come
againe
to
make
an
end
of
his
sport
)
answered
in
the
person
of
S.
Iohn
,
Seruo
&
amico
mio
,
sappi
cheltuo
figliuolo
sara
impiceato
presto
,
&
la
tua
donna
ha
fatto
fallo
con
piu
di
vno
:
that
is
,
My
good
seruant
and
friend
,
be
it
knowne
vnto
thee
that
thy
sonne
shall
shortly
be
hanged
,
and
that
thy
wife
hath
hornified
thee
more
then
once
.
The
tailer
hearing
this
,
rose
vp
,
and
departed
,
as
mute
as
a
fish
,
but
as
angry
as
a
waspe
:
and
when
he
was
come
to
the
midst
of
the
Church
,
turned
backe
,
and
neither
kneeling
downe
,
nor
vsing
accustomed
reuerence
,
nay
not
so
much
as
vailing
his
bonnet
,
began
in
this
sort
,
What
S.
Iohn
art
thou
?
The
Sexten
answered
,
I
am
thy
good
S.
Iohn
Baptist.
Whereupon
he
could
not
refraine
,
but
cursed
him
with
the
foresaid
curse
,
which
put
me
in
mind
of
this
storie
:
telling
him
withall
,
that
it
was
not
of
late
that
he
had
had
a
wicked
tongue
,
and
that
therefore
Herod
cut
off
his
head
.
But
I
will
here
alledge
his
owne
words
,
not
altering
so
much
as
the
Orthography
:
Sia
col
malanna
&
con
la
mala
Pasqua
che
Dio
te
dia.
Tu
non
dicesti
mai
altro
che
male
,
&
per
la
tua
pessima
lingua
ti
fu
eglitagliat●
el
capo
da
Herode
.
And
straight
after
:
So
che
tu
non
hai
detto
el
vero
di
cosa
to
ha
t'habi
domandata
:
io
sono
venuto
qui
ad
adorarti
da
vinticinque
anni
,
o
piu
,
non
ti
ho
mai
dato
impaccio
alcuno
:
mai
io
ti
prometto
che
mai
piu
ci
ritornero
à
vederti
.
Which
historie
(
recorded
by
the
Lord
Piero
di
Cosmo
di
Medici
)
I
was
the
more
willing
here
to
relate
,
to
shew
how
these
silly
soules
(
who
are
euen
blind
and
brutish
in
their
superstitions
)
vse
this
holy
language
in
reuenging
themselues
of
the
Saints
as
well
as
of
others
.
We
in
France
haue
certaine
curses
proper
and
peculiar
to
our
language
,
as
Italians
and
other
countries
haue
to
theirs
.
For
this
curse
vsed
by
the
foresaid
Preachers
,
Ad
omnes
diabolos
:
Ad
triginta
mille
diabolos
,
&c.
〈◊〉
is
a
kind
of
copper
Latin
cast
in
the
mould
of
the
French
phrase
:
for
French-men
are
wont
to
heape
vp
diuels
by
many
thousand
cart
lodes
together
,
as
when
they
say
,
Ie
le
donne
à
trente
mille
chartees
de
Diables
,
ou
quarante
:
Let
thirtie
or
fortie
thousand
cart
loades
of
diuels
take
him
.
And
here
consider
what
long
custome
can
do
:
for
Michael
Menot
(
one
of
the
foresaid
Preachers
)
doth
father
this
phrase
vpon
Saint
Paul
.
His
words
are
these
,
fol.
129.
Saint
Paul
hearing
that
a
wicked
wretch
had
committed
fornication
,
said
presently
,
I
giue
him
ouer
to
all
the
diuels
in
hell
.
Sanctus
Paulus
audiens
quòd
quidam
miserrimus
fornicatus
fuerat
,
slatim
dixit
,
Et
eum
do
ad
omnes
diabolos
:
which
is
yet
somewhat
more
tollerable
then
that
which
he
recordeth
of
one
of
the
two
harlots
which
came
to
pleade
before
King
Salomon
,
that
she
should
sweare
by
her
faith
,
fol.
47.
Altera
superbè
respondit
,
dicens
Mentiris
;
est
meus
quem
teneo
;
quaere
tuum
vbi
volueris
:
&
sic
in
illa
camera
verberabant
se
mutuò
.
Dixit
altera
,
tu
non
habebis
per
fidem
meam
,
nec
tu
,
&c.
Et
sic
venerunt
ad
Regem
Salomonem
,
&c.
By
this
the
Reader
may
see
whether
I
had
not
iust
cause
to
say
,
that
that
which
he
fathered
vpon
S.
Paul
was
more
tollerable
,
seeing
it
is
only
false
in
forma
;
wheras
this
is
false
both
in
forma
and
in
materia
.
15
Now
as
the
imprecations
wherewith
men
are
wont
to
curse
one
another
,
are
more
vsuall
at
this
day
then
euer
they
were
in
former
time
;
so
these
which
they
vse
in
cursing
themselues
,
are
no
lesse
frequent
:
as
when
they
bequeath
themselues
to
the
diuell
(
some
adde
bodie
and
soule
,
guts
and
all
;
)
or
when
they
say
,
I
would
I
might
neuer
come
in
heauen
,
&c.
which
puts
me
in
mind
of
that
which
I
obserued
once
at
Venice
,
how
the
election
of
Officers
being
made
by
pluralitie
of
voices
(
giuen
by
casting
of
bullets
,
as
the
manner
is
,
)
some
of
the
competitors
being
elected
,
and
some
reiected
;
the
custome
is
,
that
all
of
them
,
euen
those
also
that
are
disappointed
and
frustrate
of
their
fore-framed
expectation
,
thank
the
gentlemen
as
they
come
forth
:
who
to
keepe
corresponce
with
them
,
besprinkle
them
with
Court
holy
water
,
and
tell
them
one
after
another
,
that
they
are
very
sory
it
was
not
their
good
hap
to
be
elected
to
such
or
such
an
office
,
and
that
it
was
not
their
fault
.
And
not
contenting
themselues
with
these
simple
insinuations
and
protestations
,
one
vseth
this
imprecation
,
another
that
:
one
saith
,
Se
Dio
me
gardi
st'almi
.
Another
,
Se
Dio
me
garenti
la
mia
moglie
.
A
third
,
Se
Dio
me
garenti
miei
filroli
.
A
fourth
,
Se
Dio
me
gardi
st●occi
.
A
fifth
,
Se
no
,
che
siae
appicato
per
la
g●la
.
A
sixt
,
Se
no
,
che
me
vegna
il
cancaro
.
But
with
what
conscience
most
of
them
curse
themselues
in
this
sort
,
I
make
them
their
owne
iudges
.
For
seeing
that
some
of
the
competitors
were
elected
,
and
some
not
;
certaine
it
is
that
most
voices
were
for
them
,
and
not
for
the
other
:
whereas
if
we
may
iudge
by
their
protestations
which
they
bind
with
such
fearfull
imprecations
,
we
must
needs
say
that
they
gaue
with
both
.
But
leauing
the
resolution
of
this
question
to
some
Oedipus
,
let
vs
call
to
mind
that
which
hath
bene
said
,
viz.
that
custome
can
do
much
.
For
doubtlesse
long
custome
in
euill
,
takes
away
the
sence
of
euill
in
whole
or
in
part
:
which
lamentable
experience
proues
too
true
,
especially
in
these
dayes
,
wherein
men
take
pleasure
in
training
vp
of
youth
(
not
yet
of
yeares
to
discerne
betweene
good
and
euill
)
and
in
teaching
them
to
sweare
,
blaspheme
,
and
curse
after
the
Court
fashion
.
16
There
remaineth
yet
another
kind
of
cursing
a
mans
selfe
,
as
horrible
in
it
owne
nature
,
as
it
is
common
in
the
Court
:
I
would
I
might
lie
with
such
a
Ladie
or
such
a
Gentlewoman
vpon
paine
of
damnation
.
By
which
we
may
perceiue
,
that
as
this
age
is
paramount
to
all
the
former
in
all
sorts
of
sinnes
:
so
Princes
Courts
as
farre
exceed
all
other
places
:
and
yet
(
that
I
may
not
depriue
Italians
of
their
due
praise
)
it
is
lesse
common
in
France
and
other
countries
of
Christendome
,
then
in
Italy
.
CHAP.
XV.
Of
thefts
and
robberies
committed
at
this
day
.
BEfore
I
enter
discourse
of
thefts
and
robberies
,
I
am
to
intreate
thee
(
gentle
Reader
)
to
giue
me
leaue
to
premise
this
short
preface
;
that
if
this
Age
do
so
far
excel
and
go
beyond
the
former
in
other
knacks
of
knauery
:
it
doth
it
much
more
in
this
of
cunning
conueyance
.
For
I
dare
boldly
affirme
,
that
if
a
man
would
make
a
narrow
search
into
the
theeuish
practises
,
filchings
and
robberies
(
at
leastwise
into
the
dealings
of
those
good
fellowes
who
take
without
leaue
)
so
common
and
rise
at
this
day
;
he
should
find
that
there
are
(
almost
)
as
many
sundry
sorts
of
notorious
thefts
,
as
in
old
time
there
were
theeues
.
The
reason
hereof
is
euident
,
for
that
stealing
of
all
other
vices
requireth
most
wit
,
wherein
this
age
farre
excels
the
former
(
if
we
may
iudge
of
the
tree
by
his
fruits
:
)
whence
it
is
that
the
Lacedemonians
were
permitted
to
steale
by
their
lawes
,
so
they
were
not
taken
in
the
fact
.
Now
this
quick
and
nimble
wit
applieth
it selfe
rather
to
euill
then
to
good
,
and
that
much
more
at
this
day
(
if
all
things
be
equally
considered
)
then
in
former
time
:
albeit
this
complaint
was
taken
vp
long
ago
:
Vnde
habeat
quarit
nemo
,
sed
oportet
habere
.
That
is
,
Needs
must
be
had
,
but
whence
none
list
enquire
.
And
it
is
an
old
and
auncient
saying
,
Lucri
bonus
odor
ex
re
qualibet
.
That
is
,
Gaine
hath
a
good
fauour
,
howsoeuer
gotten
.
By
which
we
may
perceiue
,
that
men
neuer
wanted
will
to
haue
.
But
men
at
this
day
,
as
they
haue
a
better
will
,
so
haue
they
greater
skil
.
For
as
they
haue
bin
more
vehemently
inflamed
with
a
desire
of
gaine
,
so
haue
they
inuented
more
effectual
meanes
for
the
compassing
thereof
;
setting
downe
this
as
a
necessary
principle
to
be
holden
in
the
first
place
,
that
he
that
would
be
rich
must
turne
his
backe
to
God
:
which
they
can
well
enough
put
in
practise
when
occasion
serues
.
Besides
,
they
haue
profited
by
all
their
predecessors
inuentions
,
and
therein
haue
employed
the
greatest
cunning
and
skill
they
haue
.
No
maruell
therfore
if
there
haue
bene
some
shifters
in
all
ages
,
who
haue
followed
the
occupation
;
sith
there
was
neuer
yet
man
to
be
found
but
sought
out
some
means
to
liue
:
so
that
many
,
when
all
other
failed
,
haue
liued
vpon
the
fee-simple
of
their
wits
,
and
betaken
themselues
to
this
easie
occupation
,
as
to
their
last
refuge
.
But
how
is
it
(
may
some
say
)
that
great
theeues
should
euer
escape
,
&
pettie
theeues
go
to
the
pot
?
or
rather
(
according
to
the
old
saying
)
that
the
greater
should
hang
the
lesse
?
The
question
(
me
thinks
)
is
easily
answered
,
if
we
consider
that
a
petty
pilfere●
hath
not
wherewith
to
stop
his
accusers
mouth
:
wheras
great
ones
are
neuer
without
their
sleeues
ful
of
gags
.
For
I
remember
that
Pinatel
(
who
was
first
executed
by
order
of
law
in
the
person
of
his
picture
(
if
I
may
so
speake
)
and
after
in
his
owne
person
)
told
me
and
certaine
others
at
Genoua
(
whither
he
was
fled
)
〈◊〉
that
he
doubted
not
but
to
reconcile
himselfe
to
the
King
againe
,
by
meanes
of
the
high
Sheriffes
wife
(
who
had
obtained
the
confiscation
of
his
goods
)
in
that
he
had
a
goodly
present
,
wherewith
to
bribe
her
(
besides
the
value
of
the
confiscation
)
and
yet
remaine
rich
all
his
life
after
.
Notwithstanding
I
denie
not
but
that
great
theeues
are
now
and
then
brought
to
the
gallowes
as
well
as
pettie
theeues
:
but
this
hard
hap
commonly
befals
those
vnthrifts
,
who
hauing
brought
their
twelue-pence
to
nine-pence
,
and
their
nine-pence
to
nothing
;
haue
not
wherwith
they
may
either
stop
the
mouthes
,
or
grease
the
fists
of
their
accusers
.
For
many
(
we
know
)
who
clime
too
hastily
,
fall
as
sodainly
,
those
especially
who
haue
to
deale
with
Princes
treasures
,
which
are
(
as
French-men
speake
)
suiet
à
la
pince
,
that
is
,
easie
to
be
purloined
.
Whereupon
King
Lewis
the
eleuenth
vsed
a
very
pleasant
conceit
:
for
looking
vpon
a
peece
of
tapistrie
,
wherein
a
certaine
noble
man
(
who
from
a
very
meane
Cleark
of
the
Exchequer
,
was
aduanced
to
great
place
,
euen
to
be
Lord
Treasurer
of
France
)
had
pourtraited
the
steps
and
degrees
whereby
he
had
ascended
from
the
bottome
of
basenesse
to
the
height
of
honour
,
himselfe
represented
sitting
on
the
top
of
Fortunes
wheele
;
told
him
he
might
do
well
to
fasten
it
with
a
good
strong
naile
,
for
feare
lest
turning
about
,
it
brought
him
to
his
former
estate
again
:
which
was
truly
prophesied
of
him
,
as
the
euent
shewed
not
long
after
.
And
verily
not
onely
great
Lords
who
are
aduanced
to
such
high
honors
;
but
generally
all
Courtiers
,
and
such
as
haue
any
dealing
in
Princes
affaires
,
ought
alwayes
to
remember
the
similitude
vsed
by
Polybius
,
who
compareth
Courtiers
to
counters
.
For
as
they
stand
sometime
for
ten
,
sometime
for
an
hundred
,
sometime
for
a
thousand
,
and
sometimes
againe
for
one
onely
,
as
it
pleaseth
the
Auditor
to
place
them
:
so
Courtiers
(
as
the
toy
takes
Princes
in
the
head
)
are
honored
or
disgraced
,
aduanced
or
debased
in
a
moment
.
And
this
they
haue
as
proper
and
peculiar
vnto
them
,
that
when
they
haue
vsed
them
as
sponges
to
drinke
what
iuice
they
can
from
the
poore
people
,
they
take
pleasure
afterwards
to
wring
them
out
into
their
owne
cisternes
.
But
to
returne
to
the
distinction
of
great
and
pettie
theeues
.
It
is
a
thing
very
remarkable
,
and
proper
to
this
age
(
at
leastwise
in
this
respect
,
that
it
is
more
practised
)
that
greeat
theeues
rob
the
lesse
,
as
great
fishes
deuoure
the
yong
frie.
But
my
purpose
is
here
onely
to
speake
of
pettie
theeues
,
I
meane
such
as
commit
qualified
robberies
,
and
whom
the
executioner
graceth
by
putting
a
halter
about
their
neckes
(
where
there
is
any
face
or
forme
of
iustice
)
which
afterwards
serueth
them
in
stead
of
a
ruffe
.
2
To
begin
therefore
with
pilferers
and
their
pettie
larcenie
,
see
a
strange
deuice
now
lately
inuented
,
how
since
that
Italians
with
their
iuggling
trickes
frequented
France
,
there
haue
bene
many
cut-purses
found
disguised
like
gentlemen
;
yea
some
who
haue
bin
hanged
with
their
chains
of
gold
about
their
necks
:
which
I
remember
I
heard
reported
of
him
whom
King
Francis
the
first
hanged
for
iugling
away
the
Duke
of
Neuers
purse
in
his
presence
.
And
certaine
it
is
,
that
their
iergon
whereby
they
maintaine
themselues
,
and
keepe
corresponcy
each
with
other
,
was
neuer
in
such
perfection
:
a
prerogatiue
which
they
haue
aboue
the
greatest
Princes
in
the
world
,
who
because
they
cannot
cante
,
are
euer
deuising
new
characters
:
which
notwithstanding
are
often
descried
euen
by
those
from
whom
they
labour
to
conceale
them
:
whereas
these
noble
cut-purses
(
neuer
busying
themselues
so
much
)
haue
so
enriched
their
canting
and
gibbridge
(
especially
now
of
late
)
and
are
so
expert
therein
,
that
they
can
chat
and
chaffer
one
with
another
,
without
feare
of
being
descried
by
any
,
saue
those
of
their
owne
profession
.
As
for
sleights
and
subtilties
,
euen
Villon
himselfe
(
who
read
a
publike
lecture
to
those
of
his
time
)
might
learne
more
of
the
craft
(
I
meane
moe
feates
of
filchery
and
cunning
conueyance
)
of
the
meanest
scholler
in
his
schoole
,
then
euer
he
knew
in
all
his
life
:
yet
I
denie
not
but
that
he
was
a
notable
expert
fellow
in
his
profession
,
and
of
a
ready
wit
:
for
it
becometh
not
a
citizen
of
Paris
to
speake
otherwise
of
his
worship
.
But
since
our
cut-purses
(
or
snatch-purses
)
haunted
these
iuggling
Gipsies
(
the
Italians
)
and
learned
their
trickes
of
cunning
conueynance
,
we
must
needs
confesse
that
there
haue
bene
stranger
feates
of
agilitie
seene
,
then
euer
before
.
I
take
the
word
cut
purses
in
a
more
generall
acception
then
the
proper
signification
will
permit
;
namely
for
all
such
good
fellowes
as
can
play
so
well
at
fast
and
loose
,
with
their
fine
feates
of
passe
and
repasse
,
that
without
offering
a
man
the
least
violence
in
the
world
,
they
can
iuggle
the
mony
out
of
his
purse
,
and
make
it
passe
into
their
owne
.
For
example
,
a
French-man
newly
arriued
at
Venice
(
about
thirteene
yeares
ago
)
lodging
in
an
Inne
called
the
Sturgeon
,
was
told
by
an
Italian
(
who
lay
in
the
same
house
)
that
it
was
not
safe
for
a
man
in
that
country
to
shew
his
mony
:
and
therefore
counselled
him
that
if
at
any
time
he
did
weigh
his
gold
,
or
tell
any
mony
,
he
should
not
do
it
openly
as
he
was
accustomed
,
but
should
locke
himselfe
in
his
chamber
.
The
French-man
taking
this
aduertisement
as
proceeding
from
a
simple
honest
meaning
,
thanked
him
heartily
,
and
therupon
tooke
acquaintance
of
him
.
The
Italian
(
not
long
after
)
hauing
espied
fit
oportunitie
,
came
vnto
him
,
and
told
him
that
if
he
wold
change
French
crownes
for
Pistolets
,
he
wold
gladly
exchange
with
him
:
and
whereas
(
quoth
he
)
your
crownes
will
go
here
but
for
single
Pistolets
,
I
will
giue
you
something
ouer
and
aboue
in
exchange
.
The
French-man
answering
,
that
it
was
the
least
courtesie
he
could
shew
him
:
he
desired
him
to
remember
what
he
told
him
the
other
day
,
concerning
the
close
keeping
of
his
mony
;
wherefore
(
quoth
he
)
I
thinke
it
not
amisse
if
we
take
a
paire
of
oares
,
and
carrying
a
paire
of
ballances
with
vs
,
row
vp
and
downe
the
great
channell
,
and
there
weigh
our
crownes
.
The
French-man
answered
,
that
he
was
ready
to
do
what
he
thought
good
.
The
next
day
therefore
they
tooke
a
paire
of
oares
,
where
when
the
Italian
had
weighed
the
French-mans
crownes
(
the
better
to
colour
his
knauery
)
he
put
them
in
his
purse
and
pocketed
them
vp
:
and
making
as
though
he
had
bene
seeking
for
his
Pistolets
which
he
was
to
giue
in
exchange
,
he
caused
the
waterman
(
to
whom
he
had
formerly
giuen
the
watchword
)
to
land
his
boate
.
And
because
he
landed
in
a
place
where
there
were
many
short
and
narrow
lanes
on
either
side
,
the
French-man
lost
my
gentleman
in
a
trice
:
neither
hath
he
yet
(
I
suppose
)
heard
any
newes
of
him
,
nor
of
his
hundred
crownes
.
My self
came
to
the
Inne
three
or
foure
daies
after
that
pageant
was
played
.
Another
marking
a
French-man
putting
his
purse
into
his
bosome
,
and
after
taking
a
paire
of
oares
to
crosse
the
water
(
an
ordinary
thing
at
Venice
)
leaped
in
after
him
with
such
violence
that
he
caused
the
boate
to
leane
so
much
on
the
one
side
,
that
the
French-man
fel
into
the
water
:
where
leaping
in
presently
after
,
he
pulled
him
into
the
boate
againe
;
yet
not
without
pulling
his
purse
out
of
his
bosome
by
the
way
;
which
he
did
so
nimbly
,
that
the
partie
perceiued
it
not
,
till
it
was
past
recouery
:
and
so
the
Italian
departed
with
a
thousand
thanks
,
and
a
purse
to
put
them
in
.
Another
vsed
more
speed
,
for
faining
that
a
Scorpion
was
gotten
into
his
backe
,
he
intreated
another
Italian
to
looke
if
he
could
espie
it
;
in
the
meane
time
iuggling
his
purse
out
of
his
pocket
.
And
here
I
may
not
omit
a
like
tricke
of
conueyance
which
another
Italian
played
with
a
French
gentleman
newly
come
into
Italy
with
Odet
de
Selue
,
Embassadour
for
the
French
King
at
Venice
:
for
as
he
was
in
his
Inne
,
looking
vpon
two
cheating
Italians
playing
at
cards
(
who
were
partners
,
as
appeared
afterward
)
one
of
them
faining
that
he
had
lost
all
his
mony
,
and
had
nothing
left
but
certaine
peeces
of
gold
,
at
which
his
fellow
refused
to
throw
,
because
they
were
not
weight
;
he
intreated
the
French-man
to
lend
him
a
few
crownes
for
them
:
who
had
no
sooner
drawne
his
purse
,
but
they
scattered
all
his
mony
;
and
marking
on
which
side
of
the
table
it
fell
,
blew
out
the
candle
.
We
might
well
admit
into
this
societie
a
Sergeant
of
Paris
(
whose
goods
had
bene
distrained
and
sold
to
the
very
straw
of
his
bed
)
who
going
by
a
Goldsmiths
shop
,
cast
sand
in
his
eyes
,
and
hauing
so
done
,
put
as
much
gold
into
his
boxe
as
he
thought
good
.
But
to
returne
to
our
cunning
cut-purses
:
how
actiue
&
nimble
(
may
we
thinke
)
were
they
which
cut
fortie
or
fiftie
before
they
could
be
descried
?
What
say
I
forty
or
fiftie
?
Nay
I
haue
heard
of
one
of
this
theeuish
trade
borne
at
Bourges
,
chiefe
Clearke
to
an
Atturney
of
the
Parliament
,
called
Dennis
Gron
,
in
whose
trunke
(
after
he
had
bin
taken
and
conuicted
of
the
fact
)
were
found
fourescore
purses
,
and
about
three
thousand
crownes
in
gold
:
who
(
doubtlesse
)
would
haue
obtained
his
pardon
if
his
cause
had
bene
tried
by
the
lawes
of
the
Lacedemonians
,
which
permitted
theft
(
the
better
to
inure
their
people
to
nimblenesse
and
actiuitie
)
so
they
were
not
taken
in
the
fact
:
which
(
as
Xenophon
sheweth
)
stood
with
good
reason
:
for
no
man
ought
to
follow
a
trade
,
wherein
he
hath
no
skill
.
Now
these
bunglers
who
are
taken
with
the
manner
,
shew
that
they
are
not
their
crafts
masters
,
in
going
no
handsomlier
to
worke
then
a
Beare
when
the
picks
muskles
.
Which
a
Duke
of
Burgundie
well
obserued
(
a
man
naturally
giuen
to
this
lurching
legerdemai●e
,
which
he
practised
more
of
wantonnesse
then
for
any
want
,
as
knowing
himselfe
to
haue
a
notable
filching
facultie
,
and
an
answerable
dexteritie
in
cleanly
conueyance
;
the
rather
for
that
by
this
meanes
he
was
better
acquainted
with
such
companions
)
espying
one
of
these
light
fingerd
gentlemen
as
he
was
iuggling
away
a
siluer
goblet
at
a
great
feast
,
and
holding
his
peace
for
the
present
,
sent
for
him
shortly
after
,
and
told
him
roundly
of
it
in
this
sort
:
Sirra
,
you
may
thank
God
that
my
steward
saw
you
not
pocket
vp
my
plate
;
for
I
can
assure
you
he
would
haue
hanged
you
all
but
the
head
.
What
?
will
you
follow
a
trade
to
which
you
were
neuer
bound
prentise
,
and
wherein
you
haue
no
skill
?
Well
,
you
shall
haue
it
vpon
condition
you
wil
giue
ouer
the
occupation
,
and
practise
it
no
more
vpon
paine
of
death
,
sith
you
go
so
grosly
to
worke
.
By
which
we
see
how
this
Prince
concurres
in
opinion
with
the
Lacedemonians
.
But
why
(
may
some
say
)
should
we
thinke
the
Lacedemonians
would
haue
pardoned
him
,
considering
they
held
such
as
were
descried
and
taken
in
the
fact
,
vnskilfull
in
the
trade
,
and
consequently
vnfit
to
follow
it
?
Doubtlesse
they
would
haue
pardoned
him
for
his
great
dexteritie
in
cutting
the
80.
purses
,
in
that
he
was
taken
but
with
the
81.
For
it
fared
not
with
him
as
with
those
filching
companions
(
born
vnder
the
vnlucky
planet
Mercury
)
who
being
pardoned
the
first
offence
,
fall
into
it
again
and
againe
.
Which
hard
hap
befell
one
Simon
Dagobert
(
the
Kings
Atturneys
son
in
Yssoudun
)
who
hauing
plaid
the
filching
fellow
a
long
time
,
and
admonished
to
keepe
himselfe
true
,
lest
in
the
end
he
found
the
gibbet
a
Iew
;
was
taken
at
the
last
,
and
condemned
to
the
gallowes
:
where
as
he
was
led
to
the
place
of
execution
,
the
duke
of
Neuers
chanced
to
passe
by
,
and
mediated
to
the
King
for
him
,
because
he
heard
him
spout
a
little
Latin
;
which
(
albeit
it
was
not
vnderstood
)
made
him
and
the
rest
beleeue
that
he
was
a
man
fit
for
some
great
emploiment
.
And
as
if
he
had
bin
so
indeed
,
the
King
hauing
pardoned
him
,
sent
him
with
one
Roberual
into
the
new
found
land
:
in
which
voyage
he
verified
that
which
Horace
saith
,
S.
Crosses
in
Poytiers
;
where
he
remained
when
they
came
to
call
him
coram
,
for
that
they
suspected
none
but
him
.
But
the
slie
merchant
looking
through
the
window
,
and
espying
the
Sergeants
comming
to
apprehend
him
,
conueyed
himselfe
away
,
after
he
had
locked
and
barred
all
the
doores
.
Where
they
breaking
into
his
lodging
,
found
beside
the
foresaid
apparel
,
about
forty
paire
of
shoes
of
all
sizes
,
with
a
number
of
breeches
,
and
a
great
quantity
of
cut
cloth
,
and
some
whole
peeces
,
as
also
a
pretie
library
of
bookes
,
which
he
had
stolne
at
sundry
times
from
schollers
.
Moreouer
,
his
manner
was
to
deale
worse
with
his
hostisses
then
with
his
hosts
;
for
whereas
he
stole
nothing
from
his
hosts
but
their
apparell
,
he
tooke
from
these
dames
their
goodliest
relikes
in
kind
requitall
of
their
curtesies
.
Yet
the
finest
feate
that
euer
he
playd
,
was
the
theft
he
committed
in
the
prison
,
where
he
was
cast
for
the
like
offence
:
for
being
not
able
to
containe
himselfe
,
and
to
hold
his
fingers
till
he
was
set
at
liberty
,
he
stole
the
Iaylers
cloake
whilest
he
was
in
the
prison
,
and
sold
it
to
a
good
fellow
,
letting
it
downe
through
the
trellis
of
the
prison
window
,
looking
into
the
streete
.
Which
verifies
my
former
assertion
,
what
a
nature
prone
to
theft
may
in
time
come
vnto
,
viz.
to
grow
to
such
a
degree
of
impudencie
as
to
steale
in
the
very
prison
,
where
felons
and
other
malefactors
await
their
dismall
doome
,
and
from
no
meaner
man
then
the
Iayler
himselfe
.
But
I
do
the
lesse
wonder
hereat
,
in
that
my selfe
haue
seene
cut-purses
at
Paris
rifling
mens
pockets
,
and
iugling
away
their
purses
at
the
very
gallowes
,
and
that
hard
by
a
cut-purse
ready
to
be
executed
.
3
I
wil
now
dismisse
this
arch-theefe
Dagobert
:
and
as
I
haue
alledged
examples
of
those
who
haue
pardoned
theeues
conuicted
of
the
fact
,
and
suffered
them
to
go
quietly
away
,
and
peaceably
to
enioy
their
pilfer
and
pray
;
so
I
will
here
record
one
to
the
contrary
,
of
a
gentleman
who
punished
a
theefe
with
his
owne
hands
,
yet
so
as
it
brought
him
to
a
pecke
of
troubles
.
For
feeling
a
good
fellow
cutting
his
purse
,
as
he
was
looking
vpon
the
King
playing
at
tennis
(
the
very
same
day
that
the
now
deceased
Iohn
d●
Bell●y
was
installed
Bishop
of
Paris
)
and
suffering
him
to
do
his
pleasure
,
dissembling
the
matter
as
though
he
had
felt
nothing
;
yet
in
the
end
,
not
content
to
make
him
restore
his
purse
,
he
further
cut
off
his
eare
.
But
it
repented
him
(
poore
gentleman
)
not
long
after
,
not
for
that
he
cried
quittance
with
him
,
but
for
handling
him
in
that
sort
:
for
if
he
had
but
stabbed
him
,
he
had
neuer
(
questionlesse
)
bene
troubled
;
but
because
he
cut
off
his
eare
,
the
hangman
of
Paris
commenced
suite
against
him
for
incroching
vpon
his
office
.
4
But
to
returne
to
our
subtill
sleights
,
more
common
and
frequent
at
this
day
they
euer
they
were
,
and
that
in
all
manner
of
thefts
.
Could
a
man
desire
to
heare
of
a
more
cunning
conueyance
then
that
which
was
played
at
Paris
about
sixteen
yeares
ago
,
by
one
who
kept
his
countenance
so
well
,
that
he
caused
the
owner
of
the
featherbed
which
he
was
about
to
steale
,
viz.
one
Guerrier
Proctor
of
the
court
of
Parliament
dwelling
in
S.
Bennets
cloister
,
to
help
him
vp
with
it
.
But
I
wil
here
relate
two
felonious
facts
committed
by
a
theefe
,
which
are
nothing
inferior
,
but
rather
farre
exceeding
any
of
the
former
.
A
certaine
good
fellow
being
desirous
to
haue
his
neighbours
cow
,
rose
very
early
in
the
morning
before
day
,
and
coming
to
the
house
where
the
cow
stood
,
draue
her
out
(
making
as
though
he
had
r●n
after
her
.
)
His
neighbour
waking
at
the
noise
,
and
looking
through
the
window
:
neighbour
(
quoth
the
theefe
)
come
and
helpe
me
to
take
my
cow
which
is
runne
into
your
yard
,
your
doore
being
carelesly
left
open
.
His
neighbour
hauing
holpen
him
,
he
perswaded
him
to
go
along
with
him
to
the
market
(
for
if
he
had
staid
at
home
,
his
theft
would
haue
bene
discouered
)
and
as
they
went
together
vpon
the
way
,
when
the
day
began
to
dawne
,
the
poore
man
knew
his
cow
,
and
said
,
Neighbour
,
this
cow
is
much
like
mine
.
It
is
very
true
(
quoth
he
)
and
therefore
I
go
to
sell
her
,
because
our
wiues
contend
about
them
euery
night
,
not
knowing
which
to
take
.
Thus
continuing
their
talke
,
they
came
to
the
market
place
;
where
the
theefe
fearing
he
should
be
descried
,
fained
that
he
had
some
businesse
in
the
towne
,
and
thereupon
desired
his
neighbour
to
sell
her
in
the
meane
time
as
deare
as
he
could
,
promising
to
giue
him
the
wine
.
His
neighbour
therefore
sold
her
,
and
brought
him
the
mony
;
whereupon
they
went
straight
to
the
taueuerne
according
to
promise
.
Now
after
that
they
had
made
pretty
good
cheere
,
the
thiefe
conueyed
himself
away
,
leauing
his
neighbor
in
pawne
for
the
shot
.
From
thence
he
went
to
Paris
,
and
being
on
a
time
in
the
market
place
,
where
many
asses
were
tyed
(
as
the
custome
is
)
to
hookes
fastened
in
the
wall
;
seeing
all
places
taken
vp
,
he
made
choice
of
the
fairest
asse
,
got
vpon
his
backe
,
and
riding
through
the
market
place
,
sold
him
very
deare
to
a
stranger
:
who
finding
no
other
roome
emptie
saue
that
whence
the
asse
was
taken
,
tyed
him
there
againe
.
Whereupon
when
the
true
owner
(
from
whom
he
was
stolen
)
would
haue
loosed
him
,
and
led
him
away
,
there
arose
such
a
hot
bickering
betwixt
him
and
the
stranger
who
had
bought
him
,
that
they
fell
together
by
the
eares
.
Now
the
theefe
,
(
who
had
sold
the
asse
)
being
in
the
throng
,
and
seeing
all
this
sport
,
and
namely
how
the
buyer
was
throwne
downe
and
well
beaten
,
could
not
forbeare
saying
,
Curry
me
,
currie
me
well
this
stealer
of
asses
,
and
spare
him
not
.
Which
when
the
poore
man
,
who
was
in
that
pitifull
plight
(
desiring
nothing
more
then
to
heare
of
him
that
had
sold
him
the
asse
)
heard
,
and
knowing
him
by
his
voice
;
he
cried
out
,
That
s
he
,
that
s
he
that
sold
me
the
asse
:
Wherupon
my
gentleman
was
apprehended
,
and
(
all
the
foresaid
knaueries
being
verified
by
his
owne
confession
)
was
executed
,
as
he
well
deserued
.
Hence
we
may
learne
these
two
things
,
first
,
what
great
wits
,
and
how
full
of
subtilties
and
sleightes
this
Age
affoordeth
.
Secondly
,
what
punishments
befal
wicked
men
through
the
iust
iudgement
of
God
,
and
how
he
taketh
vengeance
on
them
when
the
magistrate
is
at
a
losse
,
and
destitute
of
all
meanes
whereby
he
might
find
and
firret
them
out
:
nay
how
he
worketh
and
bringeth
things
so
about
by
the
hand
of
his
prouidence
,
that
guiltie
malefactors
like
fluttering
gnats
burne
themselues
(
as
it
were
)
in
the
candle
.
I
confesse
indeed
,
there
are
not
many
such
subtil
theeues
as
this
to
be
found
in
a
country
.
But
many
there
are
,
whose
mouthes
are
their
owne
accusers
,
and
who
(
as
we
say
)
put
the
rope
about
their
owne
necks
,
as
they
best
know
who
by
their
places
are
to
giue
iudgement
;
who
if
they
be
any
thing
wary
and
wise
,
worke
so
by
their
interrogatories
,
that
they
make
these
gallants
(
how
good
a
face
soeuer
they
set
vpon
the
matter
)
so
to
faulter
and
fall
foule
with
themselues
,
that
in
the
end
they
cut
their
owne
throates
,
and
sacrifice
themselues
to
their
owne
shame
.
5
And
seeing
there
is
nothing
more
worthy
a
Christian
mans
meditation
then
such
iudgements
of
God
,
I
hope
it
will
not
be
vngratefull
to
the
Reader
if
I
here
digresse
a
little
,
and
alledge
two
other
examples
;
the
one
moderne
,
the
other
ancient
:
both
of
them
suting
with
the
former
,
and
exemplifying
that
which
hath
bene
said
.
Erasmus
therefore
reporteth
,
that
a
theefe
hauing
broken
into
a
house
in
London
,
where
he
lodged
,
and
entered
in
through
the
roofe
,
to
see
if
he
could
meet
with
some
good
boone
,
made
such
a
noise
,
that
he
caused
all
the
neighbours
to
flocke
thither
;
which
when
he
perceiued
,
he
thrust
himselfe
amidst
the
throng
,
as
though
he
had
bene
one
of
the
company
that
sought
for
the
varlet
;
and
by
this
meanes
kept
himselfe
vnknowne
.
Not
long
after
,
perceiuing
that
the
vprore
was
past
,
and
that
they
looked
no
more
for
the
knaue
(
supposing
he
had
escaped
)
he
went
forth
,
nothing
mistrusting
he
should
haue
bin
descried
.
But
the
blab
,
not
able
to
hold
his
tongue
,
bewrayed
himselfe
,
and
so
brought
his
necke
within
the
halter
:
for
as
he
was
going
out
at
the
doore
,
meeting
many
talking
of
the
theefe
,
and
cursing
of
him
,
he
cursed
him
likewise
,
affirming
that
he
had
made
him
lose
his
hat
.
Where
note
,
that
whilest
the
rascall
laboured
to
saue
himselfe
,
running
now
here
,
now
there
,
his
hat
fell
off
his
head
,
which
they
kept
,
hoping
thereby
to
discouer
him
.
They
then
hearing
him
say
that
he
had
lost
his
hat
,
began
to
suspect
him
,
and
vpon
suspition
apprehended
him
:
who
after
he
had
confessed
the
fact
was
hanged
.
Many
like
stories
are
recorded
in
prophane
writers
,
but
(
sith
I
promised
only
one
other
)
I
will
content
my selfe
with
that
wherewith
Erasmus
hath
paralleled
the
former
.
Plutarch
then
writeth
that
a
certain
temple
dedicated
to
Pallas
(
in
the
citie
of
the
Lacedaemonians
)
hauing
bene
robbed
,
there
was
an
emptie
bottle
found
,
which
made
all
the
people
to
wonder
exceedingly
;
for
no
man
could
imagine
what
the
theeues
should
do
therewith
.
At
the
last
,
one
in
the
companie
seeing
them
all
in
such
an
amazement
,
If
you
will
heare
me
(
quoth
he
)
I
wil
tell
you
what
I
coniecture
,
I
imagine
that
the
theeues
being
ready
to
execute
their
enterprise
,
dranke
some
Aconite
(
a
kind
of
deadly
poison
)
and
caried
wine
with
them
in
this
bottle
,
that
if
they
brought
their
purpose
to
passe
,
they
might
preserue
themselues
from
the
danger
of
the
poison
by
the
wine
;
and
that
if
they
were
descried
,
it
might
put
them
to
a
more
gentle
death
,
then
the
Iudges
would
haue
inflicted
vpon
them
.
They
hearing
him
render
so
sensible
a
reason
,
and
perceiuing
that
he
spake
not
as
one
that
did
coniecture
,
but
as
being
wel
acquainted
with
the
businesse
,
began
to
question
with
him
,
one
after
another
in
this
sort
:
who
are
you
Sir
that
can
coniecture
so
well
?
where
learned
you
the
art
of
diuination
?
what
acquaintance
haue
you
in
this
citie
?
In
the
end
they
pressed
him
so
much
,
and
vrged
him
so
farre
by
their
interrogatories
,
that
they
made
him
confesse
that
he
was
guiltie
of
the
fact
,
and
one
of
the
theeues
.
Now
as
there
are
sundry
examples
of
the
like
prouidence
of
God
in
detecting
of
theeues
,
so
are
there
also
of
murtherers
,
as
hereafter
shal
be
declared
.
6
But
to
returne
to
theeuish
sleights
:
for
,
alledging
out
of
Erasmus
de
lingua
,
the
example
of
an
English
theefe
,
I
remembred
other
stories
which
he
hath
elsewhere
of
the
tricks
of
these
tradesmen
;
out
of
which
I
will
onely
pick
out
such
as
I
iudge
most
notorious
:
I
meane
such
as
were
performed
with
greater
subtilty
,
dexteritie
and
sleight
.
And
I
wil
begin
with
a
story
,
cosin-germaine
to
that
which
I
lately
recorded
of
the
theefe
who
played
his
part
so
well
,
that
he
caused
the
owner
of
the
featherbed
which
he
was
about
to
steale
,
to
helpe
him
vp
with
it
:
dispensing
for
this
once
with
my
former
promise
,
in
making
a
medley
of
secular
mens
vertues
with
Church-mens
.
For
the
fine
feate
which
I
am
about
to
relate
,
was
plaid
by
a
priest
of
Louaine
,
called
Antonie
,
who
hauing
bidden
two
good
fellowes
to
dinner
(
whom
he
met
by
chance
in
the
street
)
and
vnderstanding
at
his
coming
home
,
that
there
was
not
a
morsell
of
meate
in
the
house
(
and
knew
too
well
that
he
had
neuer
a
penie
in
his
purse
)
he
deuised
this
sleight
,
that
he
might
keepe
touch
with
his
guests
:
he
went
into
his
neighbours
house
,
with
whom
he
was
very
inward
,
and
the
kitchin
maide
being
absent
,
stole
thence
a
brazen
pot
wherein
the
meate
was
boiling
,
and
caried
it
home
vnder
his
gowne
,
commaunding
his
maid
to
powre
out
the
meate
and
the
broth
into
an
earthen
pot
:
and
hauing
caused
her
to
scoure
it
,
he
sent
it
backe
to
the
〈◊〉
againe
,
requesting
him
to
lend
him
a
certaine
summe
of
mony
,
and
to
take
the
pot
in
pawne
.
The
messenger
brought
good
newes
to
Sir
Antonie
,
viz.
a
peece
of
money
that
came
in
pudding
time
to
furnish
the
table
,
and
a
short
scrole
,
by
which
the
creditor
acknowledged
that
he
had
receiued
a
brasse
pot
in
pawne
vpon
the
summe
which
he
had
lent
him
.
But
being
ready
to
go
to
dinner
,
and
missing
one
of
the
pots
,
he
began
to
chide
and
take
on
,
so
that
all
the
house
was
in
an
vproare
;
the
kitchin
maid
protesting
that
she
neuer
saw
it
after
Sir
Antonie
was
there
.
Now
albeit
they
made
conscience
to
suspect
him
for
such
a
fact
,
yet
in
the
end
they
went
to
his
house
to
see
whether
they
could
find
it
:
and
because
they
could
heare
no
newes
of
it
,
they
asked
him
bluntly
for
it
.
He
answered
that
he
knew
of
no
such
thing
.
But
when
they
laid
it
to
his
charge
,
and
auouched
to
his
face
that
he
had
stolen
it
,
seeing
none
came
into
the
house
but
he
only
:
he
made
this
answer
,
True
it
is
indeed
,
I
borowed
a
pot
,
but
I
sent
it
backe
to
the
owner
again
.
Which
when
the
creditor
denied
:
See
my
maisters
(
said
sir
Antonie
)
there
is
no
trusting
of
men
now
a
daies
without
a
bil
of
their
hand
;
he
would
straight
haue
layd
it
to
my
charge
,
had
I
not
had
his
hand
and
seale
to
the
contrary
;
whereupon
he
shewed
the
scrole
which
the
boy
had
brought
him
.
So
that
the
creditor
was
well
mocked
for
his
labour
throughout
all
Louaine
,
it
being
blazed
abroad
,
that
such
a
man
had
lent
a
summe
of
money
vpon
a
pawne
that
was
his
owne
.
7
After
this
theeuish
tricke
playd
by
a
priest
,
it
is
good
reason
that
we
giue
eare
to
another
done
vnto
a
Priest
,
to
requite
the
former
.
A
good
fellow
in
Antwerpe
hauing
marked
a
Priest
that
caried
a
purse
by
his
girdle
,
which
(
as
he
supposed
)
was
sore
troubled
with
a
timpanie
;
after
low
and
humble
obeisance
,
told
him
that
he
was
intreated
by
the
Curate
of
their
parish
to
buy
him
a
Cope
,
and
because
sir
(
quoth
he
)
you
are
iust
of
his
height
,
I
would
desire
you
to
go
with
me
to
a
merchants
shop
to
trie
one
:
for
I
perswade
my selfe
,
if
it
fit
you
,
it
will
fit
him
.
The
Priest
easily
condescending
to
his
request
,
went
with
him
to
a
shop
where
these
Copes
were
sold
:
where
hauing
tried
one
,
the
merchant
affirmed
that
it
was
as
fit
as
if
it
had
bene
made
for
him
.
The
knauish
companion
watching
oportunitie
to
shew
them
a
cast
of
his
office
,
after
he
had
well
viewed
M.
Priest
on
euery
side
,
told
him
that
it
had
one
fault
,
viz.
that
it
was
shorter
before
then
behind
.
Nay
(
quoth
the
merchant
)
the
fault
is
not
in
the
cope
,
but
in
this
great
purse
which
beares
it
out
,
and
makes
it
seeme
so
.
The
Priest
therfore
layd
his
purse
aside
:
which
done
,
they
viewed
him
round
the
second
time
.
In
the
meane
while
,
this
conicatcher
(
to
make
an
end
of
his
sport
)
whilest
the
Priest
had
his
backe
turned
,
nimbly
snatched
vp
the
purse
,
and
shewed
them
a
faire
paire
of
heeles
.
Whereupon
he
cried
out
,
Stop
the
theefe
,
stop
the
theefe
:
the
merchant
crying
as
fast
,
Stop
the
Priest
:
and
the
theefe
,
Stop
the
mad
Priest
,
(
for
the
people
seeing
him
runne
in
this
strange
habite
,
supposed
he
had
bin
mad
indeed
.
)
But
whilest
the
Priest
and
the
merchant
wrangled
together
,
the
theefe
escaped
.
8
There
is
yet
another
story
recorded
by
the
same
author
,
not
much
vnlike
the
former
for
nimblenesse
and
good
footmanship
,
albeit
it
come
farre
short
of
it
in
acutenesse
and
quicknes
of
wit
;
being
answerable
to
the
country
from
whence
it
came
,
which
breeds
no
great
wits
,
except
perchance
by
a
miracle
.
For
this
pageant
was
plaid
by
a
Hollander
at
Leyden
.
This
good
fellow
walking
through
the
citie
,
w●nt
into
a
shoomakers
shop
:
where
the
shoomaker
asked
him
what
he
would
;
and
perceiuing
that
he
cast
his
eye
vpon
a
paire
of
[
*
](A68037-e25530-b)
*
Buskins
properly
.
bootes
which
hung
hard
by
,
demaunded
of
him
whether
he
would
haue
a
paire
or
not
:
he
answering
that
he
would
.
The
shoomaker
ma●●
choise
of
such
a
paire
as
he
thought
would
fit
him
best
,
and
pulled
them
on
;
and
hauing
so
done
,
he
willed
him
to
try
a
paire
of
[
*
](A68037-e25540-b)
*
See
the
end
of
this
section
shoes
,
which
he
said
were
as
fit
for
him
as
the
bootes
.
These
things
thus
passed
ouer
,
the
fellow
in
stead
of
agreeing
of
the
price
,
&
paying
the
shoomaker
,
began
to
question
with
him
merrily
in
this
sort
,
Tell
me
in
good
earnest
,
did
neuer
any
man
thus
fitted
for
the
race
as
I
am
,
runne
away
,
and
pay
nothing
?
Neuer
(
said
the
shoomaker
)
.
But
if
perchance
(
quoth
he
)
a
man
should
runne
away
,
what
wouldst
thou
do
?
I
would
run
after
him
(
quoth
he
)
.
Doest
thou
speake
in
good
earnest
(
quoth
he
)
?
Yes
marry
do
I
(
said
the
shoomaker
)
and
I
would
do
it
indeed
.
We
must
trie
a
conclusion
(
said
the
other
,
)
I
will
begin
the
course
,
come
on
therfore
follow
me
:
and
forthwith
ranne
away
as
fast
as
he
could
driue
;
and
the
shoomaker
after
,
crying
,
Stay
the
theefe
,
stay
the
theefe
.
The
fellow
seeing
them
come
thicke
and
threefold
out
of
their
houses
,
fearing
lest
some
would
haue
laid
hands
on
him
,
set
a
good
face
vpon
a
foule
fact
,
and
as
though
he
had
bene
but
in
ieast
,
said
,
Stop
me
not
for
the
loue
of
God
,
it
is
for
a
great
wager
.
Thus
the
poore
shoomaker
returned
home
againe
very
angry
,
that
he
had
lost
both
his
paines
&
his
pence
;
for
the
other
got
the
goale
by
ouer-running
him
.
Here
,
because
Erasmus
calleth
them
ocreas
,
I
haue
translated
them
bootes
;
yet
we
may
not
thinke
that
they
were
like
French
bootes
,
but
such
as
might
be
worne
with
shoes
.
9
But
hauing
spoken
sufficiently
of
theeues
that
runne
away
with
the
booty
,
let
vs
now
treate
of
those
who
stirre
not
a
foote
after
they
haue
played
a
part
of
legerdemain
,
but
look
smoothly
,
as
though
butter
would
not
melt
in
their
mouths
.
A
Scottish
gentleman
told
me
that
when
King
Iames
the
fift
went
ouer
into
France
(
which
was
Anno
1536.
)
the
Earles
of
Errol
,
Argile
and
Mar●e
hauing
feasted
the
Ladies
of
Saint
Antonies
streete
,
where
they
lodged
;
whilest
the
Earle
of
Argile
was
looking
vpon
certaine
gamesters
that
played
after
supper
,
there
was
a
gallant
as
braue
as
a
Peacock
,
who
in
sporting
maner
vntied
about
fiue
and
twentie
or
thirtie
Angels
,
and
rose
Nobles
,
which
being
bended
together
and
folded
one
in
another
,
serued
in
stead
of
golden
buttons
to
the
cuts
of
a
night
gowne
,
which
the
Earle
had
on
,
as
the
fashion
was
in
those
dayes
.
The
Earle
seeing
him
so
sumptuously
attired
,
and
going
about
his
businesse
with
such
good
grace
,
as
one
that
meant
no
hurt
,
but
onely
to
make
some
sport
,
suffered
him
to
do
his
pleasure
.
But
when
this
royster
thought
he
had
enough
,
shewing
that
that
which
he
had
done
was
in
good
earnest
,
he
went
slily
away
out
of
the
hall
.
Whereupon
the
Earle
(
who
had
made
as
though
he
had
knowne
nothing
,
whilest
he
was
fidling
about
his
gowne
)
told
the
companie
how
the
knaue
had
serued
him
,
and
withall
shewed
them
euident
signes
thereof
;
whch
was
not
done
without
great
laughter
.
Whereupon
they
(
who
were
better
acquainted
with
such
sleights
)
gaue
him
a
caueat
to
be
more
warie
another
time
,
seeing
for
the
present
there
was
no
remedy
,
but
patience
.
10
I
proceed
to
another
good
fellow
,
who
was
his
crafts
master
as
well
as
the
former
,
at
least
had
as
good
a
grace
in
cunning
conueyance
.
In
the
raigne
of
King
Francis
the
first
,
a
gentlemanlike
thiefe
as
he
was
groping
the
Cardinal
of
Lorrains
pocket
,
was
seene
by
the
King
as
he
sate
at
Masse
right
ouer
the
Cardinall
;
where
he
perceiuing
himselfe
to
be
discried
,
beckened
to
the
King
to
hold
his
peace
,
and
he
should
see
good
sport
.
Whereupon
the
King
suffered
him
to
do
his
pleasure
:
but
shortly
after
he
vsed
certaine
speeches
to
the
Cardinall
,
whereby
he
gaue
him
occasion
to
feele
for
his
purse
.
The
Cardinall
missing
his
mony
,
stood
in
a
maze
,
wondering
at
this
accident
:
which
ministred
to
the
king
(
who
had
seen
the
whole
pageant
)
matter
of
merriment
.
But
when
he
had
taken
his
fill
of
laughter
,
his
pleasure
was
,
the
mony
should
be
restored
to
the
Cardinal
againe
:
for
he
supposed
the
fellow
had
taken
it
of
purpose
to
make
sport
.
But
he
was
deceiued
;
for
whereas
he
imagined
that
he
had
bene
some
honest
gentleman
and
of
good
note
(
seeing
him
so
resolute
,
and
setting
so
good
a
face
vpon
the
matter
)
he
found
afterwards
that
he
was
a
notable
theefe
indeed
(
disguised
onely
like
a
gentleman
)
who
meant
not
to
ieast
,
but
counterfetting
a
iester
,
to
go
about
his
businesse
in
good
earnest
,
as
the
former
had
done
.
Whereupon
the
Cardinall
turned
the
iest
vpon
the
King
:
who
(
as
his
manner
was
)
swore
as
he
was
a
gentleman
,
〈◊〉
it
was
the
first
time
that
a
theefe
had
made
him
his
fellow
.
11
And
here
the
theft
committed
in
the
presence
of
the
Emperour
Charles
the
fift
,
comes
in
very
fitly
after
the
former
acted
in
the
French
Kings
presence
(
as
hath
bene
said
)
and
partly
also
with
his
consent
.
The
Emperour
hauing
commanded
his
seruants
to
trusse
vp
bag
and
baggage
;
whilest
euery
man
was
busie
in
packing
vp
his
implements
,
there
came
a
good
fellow
into
the
hall
(
where
the
Emperour
was
,
with
a
small
traine
,
ready
to
take
horse
)
who
as
soone
as
he
was
come
into
the
roome
,
and
had
done
his
dutie
,
beganne
to
take
downe
the
hangings
,
making
as
if
he
had
had
other
businesse
in
hand
,
and
had
bene
in
hast
.
And
though
it
was
not
his
occupation
to
hang
vp
,
and
take
downe
hangings
,
yet
he
performed
it
so
well
,
that
when
he
who
had
the
charge
to
take
them
downe
came
into
the
hall
,
he
found
that
another
had
eased
him
of
that
labour
,
and
(
which
was
worse
)
had
carried
them
away
.
See
what
impudent
theeues
there
are
now
a
dayes
.
12
Howbeit
the
boldnesse
of
an
Italian
theefe
(
who
did
the
like
)
at
Rome
,
in
the
time
of
Paul
the
third
,
was
nothing
inferiour
to
the
former
.
There
had
bene
a
great
feast
in
a
Cardinals
house
,
and
the
plate
being
set
vp
in
a
chest
that
stood
in
a
chamber
neare
to
the
hall
,
where
the
feast
was
kept
:
whilest
diuers
waiting
for
their
maisters
,
walked
in
this
outward
chamber
(
or
Anticamera
as
Italians
speake
)
there
came
in
a
good
fellow
in
a
cassock
,
apparelled
like
a
steward
,
with
a
torch
before
him
,
who
desired
those
that
sate
vpon
the
chest
to
rise
vp
,
saying
that
he
was
to
vse
it
;
and
they
were
no
sooner
risen
vp
,
but
he
bad
the
porters
that
followed
him
to
take
it
vp
and
carry
it
away
.
This
gallant
tricke
was
playd
after
that
the
steward
of
the
house
and
all
the
seruants
were
gone
to
supper
;
at
least
it
is
to
be
thought
that
if
any
of
them
were
then
in
the
Anticamera
(
as
their
custome
was
)
they
did
not
marke
it
.
13
But
what
shall
we
say
to
the
boldnesse
and
impudencie
of
another
Italian
,
(
hanged
at
Bononia
about
eleuen
yeares
ago
)
who
hauing
serued
out
a
long
prentiship
at
Rome
in
learning
to
counterfet
mens
hands
and
writings
,
and
to
take
seales
from
one
instrument
to
put
to
another
;
because
he
much
resembled
Cardinal
Sermonet
,
went
in
a
Cardinals
habite
and
traine
(
though
very
small
)
through
Marke
d'Ancona
and
Romagna
with
a
counterfet
Bul
,
whereby
he
said
he
had
a
commission
from
the
Pope
to
gather
the
tithes
of
that
countrey
:
albeit
he
came
neare
no
great
cities
for
feare
of
being
detected
.
But
hauing
had
good
successe
in
his
attempts
(
because
the
most
tooke
him
for
Cardinall
Sermonet
)
he
passed
through
Romagna
and
came
somwhat
neare
to
Bononia
.
Now
as
soone
as
the
Bishop
of
Ferm●
(
who
was
the
Popes
Vicelegate
)
heard
thereof
,
he
sent
one
of
his
gentlemen
vnto
him
(
who
had
sometime
attended
vpon
Cardinall
Sermonet
)
who
certified
the
Vice-legate
that
he
was
not
the
man
he
affirmed
himselfe
to
be
;
which
caused
him
somwhat
to
suspect
this
gallant
,
the
rather
for
that
he
had
not
obserued
accustomed
solemnities
and
ceremonies
which
other
Cardinals
were
wont
to
obserue
.
Wherupon
he
sent
him
againe
with
a
troupe
of
souldiers
,
giuing
him
expresse
charge
and
commandement
to
apprehend
him
,
if
he
knew
for
certaine
that
he
were
not
the
man
he
counterfetted
himselfe
to
be
.
In
the
meane
time
this
companion
(
being
now
discouered
the
second
time
by
sundry
priuie
markes
)
was
better
knowne
by
one
of
his
eares
,
which
he
had
lost
for
his
good
deserts
,
which
he
shewed
at
vnawares
as
he
put
off
his
litle
Cardinals
hat
.
The
Captaine
therfore
commanded
his
souldiers
to
lay
hands
on
him
.
But
he
no
lesse
resolute
,
bold
and
impudent
then
before
,
charged
them
to
take
heed
what
they
did
,
with
his
thundering
threats
making
them
all
to
quake
for
feare
,
brauing
it
out
with
as
high
and
loftie
termes
as
the
proudest
Cardinall
in
Rome
could
haue
done
,
if
the
like
violence
had
bene
offered
him
.
The
souldiers
(
who
made
scruple
at
the
first
to
encounter
him
)
were
in
the
end
encouraged
by
their
captaine
to
grapple
with
him
.
Where
hauing
apprehended
him
,
they
brought
him
to
Bononia
with
two
of
his
men
who
were
not
priuie
to
this
his
knauery
(
the
rest
which
were
accessary
being
fled
away
.
)
And
there
he
was
condemned
by
the
Vice-legate
,
and
hanged
at
Saint
Petronio's
gate
in
a
Cardinals
attire
,
wearing
on
his
head
a
mytre
of
paper
with
this
title
or
inscription
,
IL
RE
DE'
LADRI
,
The
King
of
theeues
,
that
is
to
say
,
The
King
of
good
fellows
.
He
had
six
thousand
crowns
about
him
,
which
(
as
it
was
reported
)
was
nothing
to
that
which
his
two
men
(
who
were
fled
away
)
had
caried
with
them
.
I
do
the
rather
set
downe
this
story
at
large
,
because
it
is
a
very
notable
and
memorable
fact
.
For
albeit
we
haue
heard
many
who
haue
vsurped
the
name
&
held
the
place
of
those
whom
they
resembled
(
as
I
haue
declared
in
my
Latine
Apologie
)
yet
they
tooke
such
mens
names
as
they
knew
were
dead
,
or
of
whom
a
man
could
hardly
heare
any
certaine
newes
.
Which
was
farre
otherwise
with
this
companion
,
seeing
the
Cardinall
(
whose
name
he
borrowed
)
was
then
liuing
(
as
he
knew
well
)
and
not
so
farre
off
,
but
that
he
might
haue
heard
from
him
in
a
very
short
time
.
Now
sith
I
am
come
to
the
King
of
our
moderne
theeues
(
euen
in
the
iudgement
of
those
that
condemned
him
)
I
should
do
him
wrong
if
I
should
proceed
further
,
in
hope
to
find
any
more
notorious
and
cunning
theft
then
his
.
14
Notwithstanding
lest
he
should
be
left
alone
,
and
lest
it
should
be
thought
that
Italy
onely
were
furnished
with
such
bold
Brittans
,
I
thought
it
not
impertinent
here
to
insert
two
other
stories
,
one
of
a
French-man
,
another
of
a
Polonian
,
who
for
such
feates
(
proceeding
from
like
audacitie
)
deserue
not
onely
to
be
of
his
Court
and
Counsell
,
but
successors
to
his
Crowne
.
The
French-man
(
as
very
a
conicatcher
as
the
former
)
was
borne
at
Saumur
vpon
Loire
,
being
so
cunning
in
counterfetting
the
Kings
seales
and
letters
,
that
shewing
certaine
extraordinary
commissions
,
which
(
as
he
said
)
he
had
obtained
of
the
King
,
he
got
great
sums
of
the
Kings
receiuers
;
&
made
a
mightie
masse
of
mony
by
selling
of
certain
woods
which
were
felled
for
the
Kings
vse
.
But
being
in
the
end
discouered
,
he
went
the
same
way
that
the
king
of
good
fellowes
had
shewed
him
:
and
as
he
was
hanged
in
a
Cardinals
habite
,
so
this
companion
was
executed
at
Paris
in
a
gentlemans
attire
before
the
Church
of
the
Augustine
Friers
,
the
same
day
that
the
Court
of
Parliament
was
kept
in
that
Couent
about
sixteen
yeares
ago
.
Some
are
of
opinion
that
he
was
the
man
that
gaue
intelligence
to
king
Francis
the
first
(
by
means
of
a
notable
theft
which
he
committed
)
of
that
which
the
Emperour
Charles
the
fift
,
and
the
King
of
England
had
plotted
against
him
:
and
did
not
onely
aduertise
him
thereof
,
but
brought
him
their
very
tickets
,
instructions
and
letters
.
For
meeting
a
Flemmish
gentleman
vpon
the
way
trauelling
toward
England
,
he
tooke
acquaintance
of
him
,
telling
him
that
he
was
his
countriman
,
and
so
rode
along
with
him
to
the
hauen
where
they
w●re
to
take
ship
.
Whither
being
come
,
when
the
Flemming
was
laid
downe
to
take
his
rest
(
waiting
for
wind
and
weather
)
the
French-man
(
who
had
perswaded
him
to
rest
himself
vpon
the
bed
)
faining
to
be
sound
asleepe
,
rising
softly
,
went
and
bought
a
budget
like
vnto
the
Flemmings
,
and
hauing
filled
it
with
roles
of
white
paper
vntill
it
was
about
the
same
weight
,
layd
it
vpon
the
table
in
stead
of
the
Flemmings
budget
.
And
hauing
so
done
,
he
awoke
the
Dutch
man
,
and
told
him
that
he
had
left
certaine
things
behind
him
which
he
had
forgotten
,
and
therefore
was
of
necessitie
to
returne
backe
againe
,
intreating
him
not
to
take
it
vnkindly
that
he
brake
off
companie
.
The
Flemming
little
suspecting
what
might
be
the
meaning
of
this
sodaine
change
,
but
thinking
he
meant
good
sooth
,
could
not
but
thanke
him
for
his
good
companie
,
and
after
many
kind
embracings
,
recommended
him
to
Gods
protection
,
and
so
betooke
him
to
his
rest
againe
:
yet
he
left
not
his
budget
(
I
meane
the
budget
which
he
supposed
had
bene
his
owne
)
any
longer
vpon
the
table
,
but
put
it
vnder
his
pillow
.
Wherein
the
simple
fellow
was
like
to
that
noddie
,
who
when
the
steed
was
stolne
,
shut
the
stable
doore
.
Now
whilest
the
Flemming
slept
,
the
French-man
went
post
with
his
budget
,
which
he
should
haue
put
vnder
his
pillow
,
or
in
a
surer
place
,
before
he
had
layd
him
downe
to
rest
.
And
you
may
easily
coniecture
whether
the
French-man
brought
not
a
welcome
present
to
the
French
King
(
though
he
had
stolne
it
,
)
and
whether
the
Flemming
brought
not
heauie
newes
to
the
King
of
England
.
Some
say
that
he
beheaded
him
,
saying
that
he
would
make
him
an
example
to
all
such
sticklers
as
intermeddle
in
Princes
affaires
,
to
teach
them
to
be
more
wary
and
wise
,
and
to
handle
the
matter
a
little
more
cunningly
.
This
is
the
fine
fetch
which
was
reported
to
haue
bin
plaid
by
him
,
whose
cheating
and
knauery
I
haue
before
recorded
,
both
of
them
being
practised
against
the
same
King
.
Which
being
so
,
we
may
well
think
that
this
cunning
contriuer
of
thefts
,
intended
to
benefite
himselfe
in
endomaging
the
King
as
much
by
his
last
thefts
,
as
he
had
done
by
his
first
.
But
many
are
of
opinion
that
they
came
from
two
seueral
men
,
and
were
coined
in
two
seuerall
mints
.
Howsoeuer
,
I
would
not
giue
lesse
honor
to
the
one
then
to
the
other
.
I
come
now
to
the
Polonian
called
Florian
,
for
boldnes
&
audacitie
nothing
inferiour
to
the
former
:
who
hauing
by
the
same
cunning
deuice
counterfetted
the
seales
and
letters
of
the
King
of
Poland
,
came
ouer
into
England
as
the
Kings
Ambassadour
,
where
he
continued
a
long
time
,
being
respected
and
honored
as
be
seemed
one
of
his
place
;
and
where
he
forgat
not
to
vse
the
Kings
credite
in
diuers
theeuish
practises
as
he
had
formerly
done
,
and
as
he
did
since
in
dealing
with
great
States
:
the
King
his
master
seeking
in
the
meane
time
to
haue
had
his
head
.
15
I
will
adde
yet
one
other
example
of
thefts
(
albeit
I
was
purposed
here
to
haue
made
an
end
)
not
like
the
three
last
,
nor
any
formerly
mentioned
,
but
rather
contrary
vnto
them
,
as
hauing
nothing
common
with
them
;
and
therfore
so
much
the
more
necessary
to
be
spoken
of
,
to
the
end
it
may
appeare
that
our
Age
may
not
onely
brag
of
sundry
new
theeuish
practises
,
but
of
all
the
rare
sleights
and
subtilties
mentioned
in
ancient
stories
.
For
here
we
haue
an
example
of
one
theefe
stealing
from
another
.
A
yeare
ago
,
or
somewhat
more
,
there
was
a
merchant
in
an
Inne
at
Paris
,
who
had
layd
vp
a
great
summe
of
mony
(
which
he
had
receiued
for
certaine
wares
)
in
a
cupboord
:
where
a
seruant
in
the
Inne
hauing
marked
him
,
watching
his
oportunitie
,
opened
the
cupboord
,
and
stole
thence
two
bags
,
one
ful
of
gold
,
the
other
of
siluer
;
and
being
laden
with
them
,
went
about
two
leagues
from
Paris
towards
Montargis
,
where
being
come
to
his
Inne
very
late
in
the
euening
,
and
weary
of
his
iourney
,
he
intreated
his
host
to
help
him
to
a
horse
,
which
might
be
ready
for
him
the
next
morning
:
who
told
him
it
wold
be
a
hard
matter
to
hire
one
.
The
traueller
after
diuers
offers
,
at
last
promised
to
giue
him
a
French
crowne
for
one
till
dinner
:
which
free
offer
made
his
host
somewhat
to
suspect
him
,
especially
considering
he
had
seene
his
two
bags
;
whereupon
he
promised
to
prouide
a
horse
for
him
against
the
next
morning
.
Hauing
therefore
got
him
on
horseback
by
breake
of
day
,
&
accompanying
him
to
the
place
where
he
thought
it
fittest
to
arrest
him
,
he
tooke
him
such
a
bastinado
in
the
nape
of
the
necke
,
that
he
strucke
him
downe
to
the
ground
,
so
amazed
that
he
knew
not
where
he
was
;
and
afterwards
made
such
agreement
with
him
(
crying
out
onely
for
mercy
)
that
hauing
taken
as
much
of
the
stolen
mony
as
he
thought
good
,
he
returned
home
againe
with
his
horse
.
Now
it
so
fortuned
,
that
one
of
those
who
went
post
to
pursue
the
theefe
,
found
him
with
the
remainder
of
his
mony
going
towards
Montargis
;
and
knowing
him
to
be
the
man
he
sought
for
,
he
fed
him
so
with
faire
words
,
that
he
drew
him
along
with
him
to
the
next
towne
,
and
there
committed
him
ouer
to
the
Iustices
to
be
sent
to
Montargis
;
where
being
imprisoned
,
he
confessed
the
fact
,
and
accused
his
host
,
who
was
presently
sent
for
,
to
the
end
they
might
be
confronted
together
:
and
notwithstanding
his
deniall
of
the
fact
,
was
condemned
to
the
racke
.
But
he
appealed
to
the
Court
of
Parliament
at
Paris
,
where
he
was
broken
vpon
the
wheele
,
the
seruant
escaping
better
cheape
,
being
onely
hanged
.
16
Thus
hauing
alledged
sundry
examples
of
the
cunning
and
boldnesse
of
our
moderne
theeues
,
it
will
not
be
amisse
to
record
an
ancient
storie
taken
out
of
the
Author
,
for
whose
Apologie
this
treatise
is
a
preparatiue
.
Though
in
so
doing
,
I
shall
passe
the
bounds
which
I
haue
prescribed
to
my selfe
,
and
anticipate
the
argument
of
the
bookes
ensuing
:
notwithstanding
because
it
will
not
be
preiudiciall
,
but
rather
beneficiall
to
the
Reader
,
I
am
easily
drawne
to
dispense
with
my selfe
herein
.
Marke
then
the
story
of
the
sleight
and
pollicie
(
or
rather
sleights
and
pollicies
)
of
one
Villon
,
not
borne
in
France
but
in
Aegypt
,
and
that
not
some
few
yeares
since
,
but
aboue
fiue
and
twentie
hundred
yeares
ago
:
which
story
(
taken
out
of
HERODOTVS
)
I
will
here
translate
with
greater
fidelitie
,
then
either
Laurentius
Valla
in
his
Latin
translation
(
such
as
it
was
before
my
refining
of
it
)
or
the
French
,
which
is
now
extant
.
These
therefore
are
his
words
.
A
King
of
Aegypt
called
Rampsinit
,
minding
to
lay
vp
his
treasure
in
a
safe
place
(
whereof
he
had
far
greater
store
then
euer
any
of
his
successors
)
he
built
a
house
all
of
hewen
stone
,
a
part
whereof
stood
out
from
the
other
building
,
to
which
there
was
easie
accesse
.
But
the
Mason
being
disposed
to
play
the
knaue
with
him
,
left
a
stone
loose
in
the
building
,
which
might
easily
be
taken
out
of
the
wall
by
two
,
or
(
if
need
were
)
by
one
.
The
worke
being
finished
,
the
King
layd
vp
his
treasure
therein
.
After
a
time
,
the
Mason
perceiuing
that
his
glasse
was
almost
runne
▪
and
the
lease
of
his
life
wel
neare
expired
,
called
vnto
him
his
two
sonnes
,
and
told
them
how
(
to
the
end
he
might
leaue
them
wel
prouided
for
,
and
that
they
might
haue
wherewith
to
make
merry
when
he
was
gone
)
he
had
vsed
a
fine
deuice
in
building
the
closet
for
the
Kings
treasure
:
and
hauing
shewed
them
in
particuler
how
they
should
take
out
the
stone
,
he
gaue
them
the
measure
of
it
,
assuring
them
that
if
they
kept
it
carefully
,
they
should
be
keepers
of
the
Kings
treasure
.
Their
father
being
dead
,
they
stayed
not
long
befo●e
they
assayed
the
meanes
prescribed
.
For
comming
shortly
after
to
the
Kings
pallace
in
the
night
,
and
finding
the
stone
,
they
tooke
it
out
very
easily
,
and
stole
the●
〈◊〉
●ightie
masse
of
mony
.
The
King
comming
thither
not
long
after
,
and
perceiuing
that
his
coffers
were
not
so
ful
as
they
were
accustomed
,
wondered
not
a
little
;
yet
could
not
tell
whom
he
might
accuse
,
considering
all
the
doores
were
surely
locked
,
and
all
things
sealed
as
he
had
left
them
.
But
comming
thither
the
second
and
third
time
,
and
perceiuing
that
his
treasury
diminished
dayly
(
for
the
theeues
repaired
thither
continually
)
he
caused
●innes
and
snares
to
be
se●
round
about
the
place
where
the
treasure
lay
.
The
theeues
repairing
thither
as
they
were
accustomed
,
one
of
them
hauing
entred
in
,
and
coming
neare
to
the
coffers
,
perceiued
that
he
was
intangled
in
a
snare
:
and
knowing
in
what
danger
he
was
,
called
to
his
brother
,
and
told
him
what
misfortune
had
befallen
him
,
willing
him
to
come
in
quickly
,
and
to
cut
off
his
head
:
for
(
said
he
)
if
I
be
found
here
,
and
knowne
,
I
shall
be
the
cause
of
thy
death
also
.
His
brother
being
●asily
perswaded
(
as
liking
well
his
aduice
)
did
as
he
had
bidden
him
.
And
hauing
layd
the
stone
in
his
place
again
,
returned
home
,
carying
with
him
his
brothers
head
The
King
coming
to
his
closet
early
in
the
morning
,
was
exceedingly
amazed
to
see
the
theeues
body
in
the
snare
without
a
head
,
especially
considering
there
was
no
breach
in
the
wall
,
by
which
he
might
enter
in
.
Departing
therfore
thence
,
he
did
as
followeth
.
He
commanded
that
the
dead
corpes
should
be
hung
vpon
the
wall
,
committing
the
custodie
thereof
to
his
guard
,
straightly
charging
and
commaunding
them
,
that
if
they
espied
any
that
did
mourne
,
or
bewray
any
griefe
or
compassion
at
the
sight
thereof
,
they
should
attach
them
,
and
bring
them
before
him
.
The
mans
mother
,
much
perplexed
that
her
sons
body
was
thus
hung
vp
,
came
to
her
other
son
,
desiring
him
to
deuise
some
meanes
to
take
downe
his
brothers
body
,
threatning
him
,
that
if
he
would
not
,
she
would
informe
the
King
that
he
was
the
man
that
had
stolen
his
treasure
.
He
hauing
bene
sundry
times
threatned
and
rated
by
his
mother
in
this
sort
,
and
perceiuing
that
she
would
not
desist
for
all
the
reasons
he
could
alledge
,
deuised
this
sleight
.
He
sadled
certaine
Asses
,
and
lading
them
with
rundlets
of
wine
,
draue
them
before
him
;
and
being
come
to
the
place
where
the
guard
watched
the
corps
,
he
let
loose
the
hoopes
of
the
barrels
,
making
way
for
the
wine
to
runne
out
,
and
then
began
to
cry
out
and
to
beate
his
head
,
as
not
knowing
to
which
of
the
asses
he
should
run
first
.
The
guard
seeing
so
much
wine
spilt
,
ranne
thither
with
vessels
thicke
and
threefold
,
thinking
the
more
they
saued
the
more
they
should
gain
.
Where
he
in
the
meane
time
faining
as
though
he
had
bene
horne
mad
for
anger
,
reuiled
and
cursed
them
all
.
But
seeing
they
spake
him
so
faire
,
and
entertained
him
with
so
good
language
,
he
made
shew
by
little
and
little
as
though
he
had
bene
pacified
and
had
forgotten
his
former
furious
fit
;
and
after
much
ado
hauing
gotten
his
Asses
out
of
the
way
,
he
mended
his
barrels
.
Now
among
other
speeches
which
passed
betweene
them
in
the
meane
time
,
one
of
the
companie
being
very
pleasant
,
brake
a
iest
vpon
him
which
made
his
worship
laugh
;
in
lieu
whereof
he
bestowed
one
of
his
barrels
vpon
him
,
which
they
resolued
to
draw
drie
,
and
to
carouse
of
in
the
same
place
and
plight
they
were
in
,
intreating
him
to
beare
them
companie
.
Whereunto
he
condescended
,
and
stayd
with
them
.
And
because
they
had
so
kindly
entertained
him
and
made
him
such
sport
,
he
presented
them
with
a
second
barrell
:
so
that
hauing
that
blessed
abundance
,
euen
wine
at
will
,
they
neuer
left
tipling
and
carowsing
,
till
their
wits
stood
wetshod
;
and
being
in
the
end
ouercome
with
sleep
,
they
rested
in
the
same
place
.
He
then
in
the
dead
time
of
the
night
went
and
tooke
downe
his
brothers
body
;
and
to
the
further
disgrace
of
the
guard
,
shaued
all
their
right
cheekes
:
and
laying
the
body
vpon
one
of
his
Asses
,
returned
home
againe
,
hauing
fully
accomplished
his
mothers
desire
.
The
King
hearing
that
the
body
was
stolen
▪
as
highly
displeased
;
and
resoluing
by
some
meanes
to
find
out
the
theefe
that
had
committed
the
fact
,
he
vsed
this
deuice
(
which
notwithstanding
I
can
scarce
beleeue
.
)
He
commaunded
his
daughter
to
go
to
a
brothel-house
,
and
there
to
prostitute
her self
to
all
comers
;
vpon
condition
they
should
first
acquaint
her
with
the
most
notorious
fact
,
and
cunningest
knauery
that
euer
they
committed
:
and
that
he
that
should
confesse
the
stealing
of
the
theeues
carcasse
,
should
forthwith
be
attached
by
her
,
and
sent
to
the
Court.
Whilest
then
the
Kings
daughter
addressed
her selfe
to
fulfill
her
fathers
mind
,
the
rumour
of
the
Kings
intended
resolution
came
to
the
theefes
eares
,
who
purposing
to
shew
that
he
was
more
crafty
in
preuenting
,
then
the
King
in
inuenting
this
wile
,
thus
deluded
his
daughter
:
he
cut
off
a
mans
hand
newly
dead
▪
and
keeping
it
close
vnder
his
gowne
,
went
to
visit
her
.
Where
she
asked
him
the
same
question
she
had
demaunded
of
others
.
Wherupon
he
told
her
,
that
the
most
wicked
and
notorious
fact
that
euer
he
committed
,
was
the
cutting
off
of
his
brothers
head
,
who
was
taken
in
a
snare
as
he
aduentured
to
rob
the
Kings
treasure
;
and
the
wittiest
was
the
taking
downe
of
his
corpes
from
the
gibbet
,
after
he
had
made
the
guard
drunke
.
She
hearing
this
,
layd
hands
on
him
,
with
intent
to
apprehend
him
:
but
the
knaue
(
by
reason
of
the
darknesse
of
the
place
)
gaue
her
a
dead
mans
hand
in
stead
of
his
owne
:
so
that
whilest
she
thought
she
had
him
fast
by
the
hand
,
he
slipt
away
,
leauing
her
this
liuelesse
pawne
to
vse
at
her
pleasure
.
Which
when
the
King
heard
,
he
was
greatly
astonished
,
as
well
at
the
craft
,
as
at
the
boldnesse
of
the
theefe
.
In
the
end
he
sent
his
Heralds
throughout
all
his
dominions
,
commaunding
them
to
proclaime
in
the
Kings
name
,
that
he
would
not
onely
pardon
him
that
had
done
this
fact
,
but
highly
aduance
him
if
he
would
repaire
to
the
Court
.
The
theefe
reposing
himselfe
vpon
the
gracious
pardon
of
the
Prince
,
went
to
the
Court
:
where
King
Rampsinit
hauing
him
in
great
admiration
,
gaue
him
his
daughter
to
wife
,
as
being
the
wittiest
man
in
the
world
.
In
that
,
as
the
Aegyptians
excelled
all
other
men
in
wit
and
wiles
,
so
he
excelled
all
other
Aegyptians
.
This
is
the
history
as
HERODOTVS
relates
it
,
which
I
haue
translated
almost
word
for
word
as
neare
as
I
could
,
to
keepe
the
proprietie
and
grace
of
our
tongue
;
a
thing
as
difficult
in
translating
of
him
,
as
of
any
Greek
writer
whatsoeuer
,
and
that
for
sundry
reasons
not
necessary
here
to
be
stood
vpon
.
Yet
this
I
will
not
omit
,
how
that
in
translating
hereof
,
I
haue
noted
sundry
scapes
in
Valla's
translation
,
which
notwithstanding
I
corrected
not
in
my
former
edition
.
Neither
is
any
man
to
wonder
hereat
,
seeing
I
acknowledge
in
my
Preface
thereto
,
that
I
haue
left
a
number
of
scapes
and
ouersights
vncorrected
,
vntouched
and
vncensured
:
considering
also
that
the
diligence
which
is
seene
in
perusing
a
text
when
a
man
translateth
it
himselfe
,
is
farre
greater
,
then
when
he
correcteth
another
mans
worke
,
endeuoring
to
saue
the
credit
of
the
translator
as
much
as
may
be
:
especially
when
he
doth
it
in
hast
,
as
it
is
wel
knowne
I
did
.
Yet
I
denie
not
but
that
there
are
some
places
in
the
translation
of
this
story
,
wherein
I
could
not
satisfie
my selfe
:
and
therefore
I
perswade
my selfe
I
shall
much
lesse
satisfie
those
who
are
skilfull
in
the
Greeke
tongue
.
But
I
presume
,
that
they
who
are
most
cunning
,
and
consequently
do
best
conceiue
the
difficulties
with
which
I
was
to
encounter
,
will
of
all
others
be
most
easily
satisfied
.
Now
this
history
suteth
so
wel
with
the
argument
in
hand
,
that
I
could
not
wel
omit
it
,
being
written
of
a
theefe
,
whom
the
author
graceth
with
the
two
properties
specified
in
the
former
examples
,
to
wit
,
craftinesse
and
boldnesse
,
and
both
in
the
highest
degree
.
Whereby
we
may
learne
what
vse
there
is
to
be
made
of
paralleling
of
histories
,
especially
of
ancient
with
moderne
.
For
whereas
the
cunning
and
boldnesse
of
this
old
theefe
,
may
haply
at
the
first
seeme
strange
and
almost
incredible
;
yet
if
we
compare
it
with
the
craft
and
boldnesse
of
our
moderne
theeues
,
we
shall
find
that
there
is
no
such
cause
it
should
be
thought
so
strange
.
And
for
as
much
as
it
may
be
thought
somewhat
hard
,
that
the
King
could
find
in
his
heart
to
prostitute
his
daughter
in
such
sort
(
as
it
is
indeed
very
harsh
I
confesse
)
yet
soundeth
it
not
so
harshly
in
my
eares
,
as
this
their
censure
of
HERODOTVS
doth
(
for
I
haue
heard
many
euer
excepting
,
especially
against
this
point
)
sith
himselfe
protesteth
that
he
giues
no
credit
thereunto
,
but
only
relates
it
as
he
heard
it
.
And
yet
I
could
alledge
(
if
need
were
)
sundry
stories
,
which
we
must
either
account
false
and
fabulous
(
whereas
notwithstanding
they
are
holden
to
be
most
certaine
and
infallible
)
or
confesse
that
in
this
there
is
great
semblance
of
truth
.
17
But
whilest
I
was
copying
this
story
out
of
HERODOTVS
,
another
came
into
my
mind
of
a
theefe
,
or
rather
a
cutter
by
the
high
way
,
infinitely
more
resolute
then
the
former
,
and
as
bold
and
venterous
as
any
of
that
cutting
crue
,
whose
fell
and
felonious
attempts
and
actions
haue
bin
before
remembred
.
Dion
the
historian
recordeth
the
history
of
this
theefe
(
or
rather
captain
of
theeues
)
who
kept
such
a
ruffling
in
the
raigne
of
Seuerus
the
Emperour
about
195.
yeares
after
Christ
.
A
certaine
Italian
(
saith
he
)
called
Bulas
,
hauing
gathered
a
troupe
of
six
hundred
theeues
,
committed
great
robberies
in
Italy
for
the
space
of
two
yeares
,
maugre
the
Emperour
and
the
many
garrisons
residing
in
those
quaters
.
Diuers
sought
to
take
him
,
because
the
Emperour
was
desirous
to
haue
him
apprehended
:
but
he
so
handled
the
matter
,
that
those
which
saw
him
,
saw
him
not
,
those
which
found
him
,
found
him
not
,
and
those
that
had
him
,
had
him
not
;
which
he
did
partly
by
liberall
and
bountiful
gifts
,
partly
by
craftie
wiles
:
which
he
knew
well
how
to
put
in
practise
in
time
and
place
.
For
he
had
intelligence
of
all
such
as
at
any
time
went
out
of
Rome
,
or
arriued
at
Brundusium
(
called
by
some
Brendis
)
how
many
they
were
,
so
also
of
what
qualitie
and
condition
,
and
what
substance
they
had
.
Some
he
forthwith
dismissed
after
he
had
taken
from
them
part
of
their
goods
:
tradesmen
he
detained
for
a
time
,
and
when
they
had
serued
his
turne
,
he
recompenced
them
for
their
labour
and
paines
,
and
afterward
sent
them
away
.
And
vnderstanding
on
a
time
that
two
of
his
men
should
be
exposed
to
wilde
beasts
,
he
came
to
the
Iayler
and
made
him
beleeue
that
he
was
the
Prouost-marshall
of
the
country
,
and
that
he
stood
in
need
of
the
men
whom
he
had
in
prison
,
and
thereupon
caused
him
to
deliuer
them
into
his
hands
.
Then
going
to
the
captaine
that
had
commission
to
discomfite
hm
and
his
troupe
,
he
began
(
as
if
he
had
bene
some
third
person
)
to
reuile
the
theefe
,
(
that
is
himselfe
)
promising
him
that
if
he
would
follow
him
,
he
would
deliuer
him
into
his
hands
.
Whereupon
drawing
him
along
with
him
into
a
valley
vnder
colour
as
though
he
would
apprehend
Phaelix
(
for
so
was
Bulas
surnamed
)
he
layd
hands
on
him
,
and
counterfetting
the
person
of
the
Prouost-marshall
,
sate
downe
in
the
iudgement
seate
;
where
hauing
called
the
captaine
before
him
,
hee
caused
one
of
his
men
to
shaue
him
;
and
hauing
so
done
,
he
dismissed
him
,
saying
,
Bid
thy
maister
haue
more
care
of
his
vassals
,
lest
in
the
end
they
all
turne
theeues
:
(
for
he
had
of
his
crue
at
that
instant
a
multitude
of
the
Emperours
seruants
,
some
who
for
want
of
pay
,
and
others
by
reason
of
their
slender
pay
had
left
the
Emperours
seruice
to
follow
him
.
)
Of
which
when
Seuerus
was
particularly
informed
,
he
was
mightily
incensed
,
taking
it
in
high
scorne
,
that
he
who
had
bene
so
victorious
ouer
his
enemies
in
Brittaine
by
his
Lieutenant
,
himselfe
being
in
Italy
in
proper
person
,
should
be
so
bearded
and
braued
by
a
theefe
.
Whereupon
he
gaue
a
new
commission
to
one
of
his
guard
for
the
apprehending
of
him
,
and
sent
him
with
a
great
troupe
of
horsemen
,
threatning
him
with
death
if
he
brought
him
not
aliue
.
The
Captaine
hauing
reciued
such
a
peremptory
commaundement
,
vnderstanding
that
he
was
wont
to
entertaine
another
mans
wife
,
caused
her
husband
to
perswade
her
to
assist
him
in
the
busines
,
that
so
he
might
be
sure
to
surprise
him
.
And
by
this
sleight
he
was
caught
whilst
he
was
asleep
in
a
caue
,
&
was
afterwards
brought
before
Papinian
(
gouernour
of
the
Prouince
)
who
asked
him
why
he
gaue
himselfe
to
robbing
and
spoiling
?
to
whom
he
answered
by
propounding
another
question
;
And
why
(
Sir
)
are
you
a
gouernour
?
After
this
he
was
cast
to
wild
beasts
:
whereupon
his
fellowes
(
to
the
number
of
sixe
hundred
)
were
dispersed
,
as
vnable
to
do
any
thing
without
their
captaine
.
18
There
remaine
two
other
sorts
of
theeues
,
of
which
I
had
rather
here
speake
then
deferre
them
to
the
next
Chapter
,
which
I
reserue
for
such
as
make
no
open
profession
of
stealing
,
but
cloke
their
knaueries
vnder
colour
of
their
calling
:
which
to
speake
the
truth
are
none
of
the
smallest
(
as
most
of
those
heretofore
mentioned
)
but
of
the
greatest
and
grossest
,
to
wit
,
Pirates
and
Bankerupts
.
First
for
Pyrates
;
they
are
I
confesse
no
new
vpstarts
,
but
of
great
standing
,
euen
from
all
antiquitie
,
as
may
appeare
by
certaine
verses
of
Homer
,
alledged
by
Thucydides
.
Yet
our
Age
,
number
for
number
,
hath
had
more
cunning
and
skilfull
,
more
dangerous
and
hurtfull
theeues
in
this
kind
then
any
of
the
former
.
He
amongst
auncient
pirates
is
famous
for
his
boldnesse
,
who
being
brought
before
Alexander
the
great
,
and
demaunded
how
he
durst
be
so
bold
as
to
play
the
pirate
in
the
narrow
seas
?
answered
,
Because
I
do
this
with
a
single
ship
,
I
am
called
a
theefe
,
thou
that
doest
the
like
with
a
great
fleete
,
art
called
a
King
.
Which
answer
pleased
Alexander
so
well
(
as
the
story
reports
)
that
he
pardoned
him
.
Here
note
that
the
word
pirate
which
I
haue
translated
theefe
,
signifieth
one
that
robbeth
by
sea
,
whom
we
call
a
rouer
,
or
sea-robber
:
which
generall
word
I
was
the
more
bold
to
vse
,
because
it
suteth
better
with
the
other
generall
,
viz.
robberies
.
But
whether
we
vse
the
generall
or
the
particular
,
it
skilleth
not
:
we
haue
here
the
answer
of
a
very
bold
theefe
,
especially
seeing
he
had
to
deale
with
such
a
mighty
monarch
as
Alexander
was
.
Notwithstanding
I
perswade
my selfe
,
that
he
that
shall
well
consider
the
dealing
of
Dragut
(
a
pirate
of
our
time
)
shall
find
that
he
was
nothing
inferiour
in
boldnesse
and
subtiltie
either
to
him
or
a
dozen
of
any
of
the
most
famous
theeues
mentioned
in
auncient
stories
.
Concerning
Bankerupts
,
I
will
not
say
of
them
as
I
did
of
Pirates
,
that
they
are
as
old
as
the
man
in
the
Moone
.
For
certaine
it
is
,
there
were
no
bankerupts
till
long
after
pirates
began
to
roue
,
seeing
it
is
necessary
there
should
be
banks
before
there
could
be
any
bankerupts
:
(
for
doubtlesse
the
coiners
of
this
word
,
called
them
bank-rupts
that
kept
not
their
banks
,
but
brake
them
,
which
the
Latins
call
foro
cedere
)
and
it
was
a
long
time
(
we
know
)
before
men
knew
what
banks
meant
,
namely
before
there
was
such
trafficke
as
now
there
is
.
And
as
banks
are
more
in
vse
at
this
day
then
euer
they
were
,
so
breaking
is
more
vsuall
,
there
being
as
many
bankerupts
in
some
places
as
good
bankers
.
In
some
places
(
I
say
)
:
for
I
except
France
,
as
worthy
to
haue
this
honour
giuen
vnto
it
(
not
for
that
it
is
my
natiue
country
,
but
because
it
is
a
truth
cleared
by
daily
experience
)
in
that
it
is
not
so
addicted
to
this
kind
of
theft
,
as
other
countries
are
,
and
Italy
aboue
the
rest
.
For
it
stands
with
good
reason
,
that
those
who
first
brought
vp
the
vse
of
banks
,
should
be
more
expert
therein
then
their
scholers
,
and
should
reserue
some
secret
or
other
to
themselues
,
how
they
may
breake
bankes
and
become
bankerupts
,
if
they
chance
to
be
wearied
with
that
occupation
.
For
as
they
who
are
in
good
credite
and
account
,
and
mistrusted
by
none
,
need
no
great
cunning
to
become
bankerupts
:
so
they
whose
credite
beginneth
to
cracke
,
and
to
whom
men
haue
an
eye
,
cannot
handsomly
breake
without
many
sleights
and
subtilties
.
Albeit
these
latter
(
as
experience
sheweth
)
play
the
merchants
herein
more
cunningly
then
the
former
.
And
verily
the
common
saying
,
There
would
be
no
theeues
if
there
were
no
receiuers
,
ought
to
be
extended
to
bankerupts
.
And
it
further
giues
vs
to
vnderstand
,
how
transcendent
the
wickednesse
of
this
age
is
in
comparison
of
the
former
.
For
now
arrant
theeues
do
not
onely
scape
scot●free
,
but
find
abettors
euen
amongst
those
that
should
represse
them
,
and
who
onely
haue
the
sword
in
their
hands
to
execute
the
law
vpon
them
.
Nay
there
are
some
Churches
in
Italy
which
are
professed
sanctuaries
of
roguery
:
and
rather
harbour
a
theefe
that
hath
stolen
ten
or
twentie
thousand
pounds
,
then
one
that
hath
cut
a
purse
not
worth
a
groate
.
And
it
is
grown
now
to
a
custom
to
giue
dayes
of
payment
,
yea
day
after
day
;
during
which
time
,
honest
men
who
are
cosened
of
all
their
goods
in
this
sort
,
are
constrained
to
see
these
conicatchers
make
good
cheare
at
their
owne
costs
,
and
yet
dare
not
speake
a
word
.
Now
these
daies
of
respite
,
are
strange
alluring
baites
.
I
remember
I
was
once
in
a
place
,
where
a
side
of
a
rich
merchants
house
(
who
was
a
banker
)
had
bene
burned
,
where
it
was
reported
that
himselfe
had
set
it
on
fire
,
to
the
end
he
might
with
some
colour
obtaine
a
longer
day
of
payment
,
whereby
he
should
gaine
twentie
times
as
much
as
the
fire
had
endomaged
him
.
Yet
I
denie
not
but
that
such
termes
are
sometime
expedient
,
and
that
they
were
inuented
vpon
good
consideration
:
I
speake
onely
against
the
abuse
herein
committed
.
But
leauing
the
deciding
of
this
controuersie
to
more
competent
Iudges
,
I
wil
adde
this
one
thing
concerning
these
bankerout
theeues
,
that
though
I
haue
spoken
of
bankerupts
,
taking
the
word
bankerupt
in
his
speciall
and
proper
signification
,
yet
I
exclude
not
those
that
are
comprised
vnder
the
generall
acception
,
whether
they
become
bankerupts
by
hiding
their
heads
,
or
making
ouer
their
goods
,
or
otherwise
.
19
As
for
womens
thefts
,
my
purpose
is
to
reserue
them
for
th●●
kind
of
theft
whereof
I
am
hereafter
to
intreate
,
as
being
that
which
makes
them
much
more
famous
or
rather
infamous
:
and
wherein
if
not
all
women
(
God
forbid
it
should
be
so
)
yet
some
of
all
sorts
haue
their
hands
.
Whereas
onely
some
filthy
queanes
,
especially
our
puzzles
of
Paris
vse
this
other
theft
whereof
we
haue
spoken
:
whence
I
will
borrow
two
examples
which
shall
easily
shew
that
the
number
of
cutpurses
is
not
smal
.
The
first
shal
be
of
a
woman
taken
as
she
was
cutting
a
purse
in
the
street
,
who
perceiuing
that
the
party
whose
purse
she
had
cut
,
wold
accuse
her
if
she
did
not
restore
it
again
,
tooke
him
aside
,
and
leading
him
into
a
corner
apart
,
told
him
secretly
;
True
it
is
indeed
I
cut
your
purse
,
and
put
it
in
my
basket
among
the
rest
,
so
that
I
know
not
which
of
them
it
is
;
see
if
you
can
know
it
better
then
my selfe
.
And
thus
she
made
him
looke
for
it
in
her
basket
which
was
almost
full
of
them
.
I
haue
also
heard
of
an
old
woman
,
who
seeing
a
poore
wench
much
grieued
for
that
her
purse
was
cut
,
told
her
that
she
knew
a
good
remedie
for
it
:
Deale
(
quoth
she
)
as
thou
hast
bene
dealt
with
.
The
wench
easily
perswaded
to
follow
her
aduice
,
did
so
;
and
so
it
was
,
that
in
the
first
purse
which
she
cut
,
she
found
her
owne
purse
againe
.
20
But
before
I
proceed
to
prosecute
the
second
kind
of
theft
,
I
will
shew
a
pitifull
and
lamentable
thing
accompanying
these
poore
wretches
executed
for
robberies
,
more
to
be
bewailed
at
this
day
then
euer
.
For
where
there
is
one
that
is
touched
with
remorse
of
conscience
,
or
confesseth
his
offence
before
he
giue
his
last
farewel
to
the
world
,
or
call
to
God
for
mercie
,
there
are
ten
that
die
like
dogs
;
hauing
no
more
feeling
of
the
frowne
or
fauour
,
the
iustice
or
mercy
of
God
,
then
bruite
beasts
.
And
how
many
are
there
(
I
beseech
you
)
who
are
turned
off
the
ladder
whilest
they
are
in
their
gibes
and
iests
?
One
being
in
this
case
,
said
,
Sirs
,
see
you
tell
not
my
friends
that
you
saw
me
on
the
gallowes
,
for
so
you
may
chance
make
me
runne
mad
.
Another
;
Masters
,
tell
me
in
good
faith
,
do
you
think
I
wold
euer
haue
come
hither
if
I
had
not
bin
brought
?
Another
,
when
his
ghostly
father
bad
him
plucke
vp
a
good
heart
,
for
he
should
surely
go
that
day
to
Paradise
:
O
sir
(
quoth
he
)
it
will
suffice
if
I
come
thither
to
morrow
night
.
Another
,
when
Sir
Iohn
told
him
,
My
friend
,
I
assure
you
you
shall
suppe
this
night
with
God
in
heauen
:
answered
,
Go
and
sup
there
your selfe
,
for
I
am
purposed
to
fast
to
day
;
or
,
Go
you
in
my
roome
,
and
I
will
pay
your
shot
.
Another
being
vpon
the
ladder
,
asked
for
drinke
,
and
because
the
hang-man
dranke
before
him
,
he
said
he
durst
not
pledge
him
for
feare
of
the
French
poxe
.
Another
being
led
to
the
gallows
,
said
he
would
not
go
through
such
a
street
for
feare
of
the
plague
.
Another
,
I
wil
not
passe
through
such
a
lane
,
for
I
am
indebted
to
one
there
,
who
will
arrest
me
.
Another
said
to
the
hang-man
now
ready
to
turne
him
off
,
looke
well
what
thou
doest
,
for
if
thou
tickle
me
,
thou
wilt
make
me
start
.
But
this
of
a
Picard
is
most
famous
of
all
the
rest
,
to
whom
(
being
vpon
the
ladder
)
they
brought
a
poore
weather-beaten
wench
that
had
miscaried
,
telling
him
that
if
he
would
promise
vpon
his
faith
and
saluation
to
take
her
to
wife
,
they
would
saue
his
life
:
whereupon
desiring
to
see
her
go
,
and
perceiuing
that
she
was
lame
and
that
she
limped
,
he
turned
himselfe
to
the
hang-man
,
and
said
Attaque
,
attaque
,
elle
eloque
:
Dispatch
,
dispatch
,
she
halteth
.
And
I
remember
that
being
at
supper
in
Auspurge
with
Charles
de
Marillac
then
Bishop
of
Vienna
,
and
Ambassadour
for
the
French
King
,
when
this
story
was
told
;
a
Dutch
gentleman
who
was
at
the
table
,
paralleled
it
with
another
very
like
,
of
an
accident
that
happened
in
Denmarke
,
to
wit
,
of
a
man
adiudged
to
the
block
,
to
whom
(
being
vpon
the
scaffold
)
they
brought
a
woman
that
had
trod
awry
,
offering
him
the
same
condition
they
had
done
the
former
:
where
the
fellow
hauing
viewed
her
well
,
and
perceiuing
that
she
had
a
sharpe
nose
and
flat
cheekes
,
said
he
would
not
buy
repentance
so
deare
;
vttering
withall
a
Dutch
prouerbe
in
rime
,
the
meaning
whereof
is
this
,
vnder
a
sharpe
nose
and
flat
cheekes
there
is
no
good
to
be
found
.
I
remember
also
that
it
was
concluded
out
of
these
examples
at
that
supper
,
that
whores
in
former
times
were
more
hated
and
abhorred
then
at
this
day
.
But
to
leaue
this
discourse
,
and
to
returne
in
a
word
to
the
iests
and
scoffes
of
these
wicked
wretches
,
I
will
onely
adde
this
one
thing
,
that
if
there
were
nothing
else
to
shew
the
power
and
efficacie
of
Gods
word
where
it
hath
free
passage
,
this
alone
were
sufficient
to
proue
that
where
mens
consciences
are
touched
to
the
quicke
,
such
euents
are
seldome
or
neuer
seene
;
because
the
word
of
God
teaching
what
eternall
life
and
eternall
death
meane
,
and
piercing
through
(
as
the
Apostle
saith
)
euen
to
the
diuiding
of
the
soule
and
the
spirit
,
causeth
the
stoutest
champions
and
most
desperate
ruffians
seriously
to
bethinke
themselues
of
their
future
estate
:
whereas
mens
forged
and
deuised
doctrines
,
vnder
colour
of
religion
,
dull
some
,
and
minister
vnto
others
matter
of
laughter
.
21
I
proceed
now
to
the
second
kind
of
theft
,
which
I
kept
in
store
for
women
,
I
meane
that
whereby
they
hornifie
their
husbands
.
And
here
calling
adultery
theft
,
I
follow
the
Latine
,
where
furtum
(
which
properly
signifieth
theft
)
is
often
taken
for
adulterium
,
that
is
,
adultery
.
For
which
cause
it
is
called
by
a
periphrasis
,
furtiua
Venus
,
furtiua
voluptas
,
furtiua
gaudia
,
and
furtiua
nox
.
The
like
circumlocutions
being
vsed
also
in
Greeke
.
And
so
a
child
begotten
in
adultery
is
called
in
French
[
*
](A68037-e26890-b)
*
A
stolen
child
,
word
for
word
,
or
begotten
by
stealth
.
Vn
enfant
desrobé
.
And
verily
(
all
things
being
duly
considered
)
it
will
be
found
that
there
is
no
theft
comparable
to
this
,
if
we
regard
the
common
saying
,
That
which
is
worth
the
stealing
,
is
worth
the
restoring
.
Which
cannot
be
said
of
the
theft
we
now
speake
of
:
for
how
can
a
woman
restore
that
vnto
her
husband
,
which
she
stealeth
not
from
him
,
but
rather
alienateth
and
loseth
in
suffering
it
to
be
taken
from
her
?
or
what
honorable
satisfaction
may
make
amends
for
such
a
fault
?
Therefore
it
was
excellently
said
by
the
wittiest
of
all
the
Latine
Poets
,
—
nulla
reparabilis
arte
Laesa
pudicitia
est
,
deperit
illa
semel
.
Who
also
in
a
ciuill
and
modest
manner
doth
not
onely
expresse
adultery
by
this
or
the
like
phrases
,
Laedere
pudorem
(
which
signifieth
word
for
word
,
to
hurt
or
wrong
ones
chastitie
)
but
by
others
also
which
properly
signifie
theft
,
as
when
he
saith
,
Auferre
pudorem
,
and
,
rapere
pudorem
.
Of
the
first
we
haue
an
example
in
the
second
booke
of
his
Metamorphosis
,
in
these
words
:
Et
silet
,
&
laesi
da●
signa
rubore
pudoris
.
Of
the
second
,
in
the
sixt
:
Aut
linguam
,
atque
oculos
,
&
quae
tibi
membra
pudorem
Abstulerant
,
ferro
rapiam
.
And
in
the
first
,
—
tenuitque
fugam
,
rapuitque
pudorem
.
And
in
the
Epistle
of
Helena
to
Paris
:
Nec
spolium
nostri
turpe
pudoris
habe
.
Which
is
spoken
of
a
married
man
,
and
of
her
of
whom
he
deliuered
that
excellent
saying
formerly
mentioned
.
In
which
phrases
we
are
to
obserue
the
word
pudor
,
shame
,
which
signifieth
,
that
a
woman
committing
such
a
fact
,
doth
not
only
loose
her
good
name
(
as
we
say
in
French
,
Oster
l'honneur
à
vne
fille
,
To
take
away
a
maids
good
name
)
but
euen
all
shame
and
modestie
.
We
are
here
further
to
note
,
that
our
ancestors
(
to
the
end
they
might
emphatically
describe
an
impudent
person
,
and
shew
how
great
a
vice
they
iudged
impudencie
to
be
)
called
an
impudent
man
a
dog
,
and
an
impudent
woman
a
bitch
.
But
how
(
may
some
say
)
do
these
examples
taken
out
of
Ouid
and
such
like
Poets
,
agree
to
the
former
discourse
concerning
theft
,
sith
in
the
verses
where
married
women
are
onely
mentioned
,
and
not
maids
,
it
is
not
said
that
they
defraud
their
husbands
,
but
that
,
that
is
taken
from
them
which
properly
belongeth
to
their
husbands
?
To
which
I
answer
,
that
albeit
women
commit
not
this
theft
themselues
,
they
are
notwithstanding
rightly
called
theeues
;
because
that
after
they
haue
defrauded
their
husbands
of
the
loue
and
loyaltie
which
they
promised
them
by
solemne
stipulation
,
and
set
it
vpon
others
,
they
yeeld
and
prostitute
themselues
vnto
them
,
that
so
they
may
steale
that
from
their
husbands
which
of
right
belongs
vnto
them
.
22
I
say
they
prostitute
themselues
:
to
put
a
necessary
distinction
betweene
such
as
are
allured
by
pleasure
,
and
those
who
are
compelled
by
force
.
For
she
that
(
for
want
of
bridling
her
lust
)
is
become
bankcrupt
of
her
honestie
,
hath
(
doubtlesse
)
a
whores
forehead
,
and
is
in
plaine
termes
a
very
theefe
:
whereas
she
that
is
not
able
to
withstand
the
violence
that
is
offered
her
,
and
so
is
constrained
to
yeeld
to
the
wicked
will
of
man
;
or
is
circumuented
by
subtilty
,
and
so
hath
that
taken
from
her
which
otherwise
she
would
neuer
haue
yeelded
,
argues
by
her
resistance
not
onely
that
she
is
not
accessary
to
the
theft
;
but
that
her
chastity
is
nothing
impeached
or
impaired
therby
.
And
what
better
guardian
can
there
be
of
a
womans
chastitie
then
the
loue
which
she
beareth
to
her
husband
?
For
if
loue
be
seated
in
the
soule
and
not
in
the
body
;
it
must
needes
follow
,
that
so
long
as
the
soule
is
not
polluted
with
the
body
,
chastity
remaines
entire
without
either
spot
or
blot
.
And
how
may
we
better
know
that
the
mind
remaineth
pure
,
the
body
being
defiled
,
then
by
a
womans
resistance
?
Now
that
chastity
is
not
seated
in
the
body
,
it
is
euident
by
that
phrase
which
is
vsual
in
sundry
languages
,
wherby
she
who
before
she
was
married
was
called
a
modest
maide
,
is
after
marriage
called
a
modest
matron
.
Wherefore
poore
Lucretia
did
not
iudge
aright
of
herselfe
and
her
owne
estate
,
when
she
said
,
she
had
lost
her
chastitie
,
considering
it
is
not
in
the
power
of
man
to
depriue
a
woman
thereof
.
Therefore
that
which
she
afterwards
added
,
that
her
body
was
defiled
,
but
her
mind
was
vndefiled
(
as
not
consenting
to
the
fact
)
doth
controll
her
former
assertion
,
this
being
granted
that
the
soule
or
mind
is
the
seate
of
vertue
,
and
not
the
body
.
Which
point
prophane
writers
did
not
so
well
consider
:
for
they
do
not
onely
excuse
this
her
foule
fact
,
in
embruing
her
hands
in
her
owne
bloud
;
but
haue
hence
taken
occasion
to
extoll
her
to
the
skies
,
as
a
most
vertuous
and
couragious
woman
,
in
reuenging
the
outrage
done
vnto
her
,
by
her
owne
death
.
But
before
I
make
answer
to
the
first
obiection
,
touching
the
violence
and
villanie
,
which
(
as
they
say
)
was
offered
and
done
to
her
chastitie
:
I
would
desire
them
to
shew
me
what
they
meane
by
reuenge
;
for
in
my
vnderstanding
it
is
absurd
,
that
an
iniury
should
be
reuenged
by
the
death
of
him
to
whom
it
was
offered
,
and
not
of
him
that
offered
it
.
I
might
further
alledge
,
that
she
said
not
,
Mors
vltrix
erit
,
or
,
vindex
;
Death
shall
take
reuenge
:
but
Mors
testis
erit
,
my
death
shall
be
a
witnesse
.
As
though
she
should
haue
said
,
My
death
shall
witnesse
that
to
all
the
world
,
which
lying
hidden
in
my
heart
,
I
am
not
able
to
expresse
.
I
was
so
farre
from
being
allured
by
lust
and
sensuality
to
yeeld
mine
assent
,
that
my
life
by
reason
thereof
is
a
burden
vnto
me
,
and
as
bitter
as
death
it selfe
.
For
answer
to
the
second
.
Be
it
that
her
death
were
vindicatiue
,
yet
it
were
but
a
reuenge
of
the
iniury
done
to
the
defiled
body
,
and
not
of
the
wrong
done
to
the
vndefiled
mind
,
which
is
the
seate
of
chastitie
.
Whereupon
an
auncient
writer
(
whose
name
S.
Augustine
concealeth
)
hath
this
excellent
saying
,
O
strange
and
admirable
thing
,
there
were
two
persons
,
and
yet
one
onely
committed
adulterie
.
But
S.
Augustine
disputeth
the
point
further
in
this
sort
:
If
it
were
not
light
skirtednesse
and
leuitie
that
caused
her
to
companie
with
Tarquinius
,
she
is
vniustly
punished
,
considering
she
is
chast
.
For
certes
,
the
more
her
adultery
is
excused
,
the
more
is
her
murther
condemned
;
and
contrarily
,
the
more
her
adultery
is
condemned
,
the
more
is
her
murther
excused
:
this
being
granted
,
that
it
were
lawfull
for
a
man
to
kill
himselfe
.
The
same
father
commending
the
fine
conceit
of
the
foresaid
writer
,
hath
a
finer
of
his
owne
in
his
second
reason
(
if
it
be
his
)
when
as
he
saith
,
Si
adultera
,
cur
laudata
?
si
pudica
,
cur
occisa
?
that
is
,
If
she
were
an
adulteresse
,
why
is
she
commended
?
if
she
were
chast
,
why
was
she
murthered
?
Vpon
which
words
a
friend
of
mine
(
an
excellent
scholler
,
and
one
whom
God
hath
enriched
with
many
rare
gifts
and
graces
of
his
spirit
,
the
fruite
whereof
is
reaped
in
many
places
of
Christendome
at
this
day
)
made
not
long
since
this
pleasant
Epigram
,
which
I
will
here
impart
to
the
Reader
:
Si
tibi
fortè
fuit
,
Lucretia
,
gratus
adulter
,
Immeritò
ex
merita
praemia
caede
petis
.
Sin
potiùs
casto
vis
est
allata
pudori
,
Quis
furor
est
hostis
crimine
velle
mori
?
Frustra
igitur
laudem
captas
,
Lucretia
:
namque
Vel
furiosa
ruis
,
vel
scelerata
cadis
.
I
will
here
also
set
it
downe
in
French
as
it
was
turned
ex
tempore
by
one
of
the
Authors
friends
:
Si
le
paillard
t'
a
pleu
,
c'est
à
grand
tort
,
Lucrece
,
Que
par
ta
mort
tu
veux
,
coulpable
,
estre
louée
:
Mais
si
ta
chasteté
,
par
force
est
violée
,
Pour
le
forfait
d'autruy
,
mourir
est-ce
sagesse
?
Pour
neant
donc
tu
veux
ta
memoire
estre
heureuse
:
Car
,
ou
tu
meurs
meschante
,
ou
tu
meurs
furieuse
.
That
is
,
Were
that
vnchast
mate
welcome
to
thy
bed
,
Lucrece
,
thy
lust
was
iustly
punished
,
Why
seek'st
thou
fame
that
di'dst
deseruedly
?
But
if
foule
force
defil'd
thine
honest
bed
,
His
onely
rage
should
haue
bene
punished
:
Why
di'dst
thou
for
anothers
villanie
?
Both
wayes
thy
thirst
of
fame
is
too
vniust
,
Dying
,
or
for
fond
rage
,
or
guiltie
lust
.
But
not
to
speake
of
Christians
,
I
perswade
my selfe
that
if
this
fact
of
hers
had
bene
propounded
to
heathen
Philosophers
,
they
would
haue
giuen
no
other
iudgement
.
Sure
I
am
of
Xenophon
,
who
in
two
seuerall
places
giues
this
reason
why
husbands
may
lawfully
kill
the
adulterer
,
viz.
because
he
steales
from
them
the
loue
and
loyaltie
of
their
wiues
,
due
to
none
but
to
themselues
:
For
if
(
saith
he
)
it
so
fall
out
that
a
woman
be
forced
against
her
will
,
yet
her
husband
will
entertaine
her
as
kindly
,
and
loue
her
as
dearely
as
before
,
so
long
as
her
loue
towards
him
is
hartie
and
entire
.
Which
saying
of
his
agreeth
wel
with
my
former
assertion
,
that
there
is
no
better
gardian
of
a
womans
chastity
,
then
her
loue
to
her
husband
.
Now
this
point
I
was
the
more
willing
to
handle
,
as
a
cordiall
for
chast
and
modest
matrons
;
that
if
they
chance
either
by
fury
of
the
warres
,
or
insolencie
of
the
conquerours
,
to
fall
into
the
like
inconuenience
with
Lucretia
,
they
should
not
despaire
as
she
did
,
but
rather
remember
that
which
hath
bene
said
,
and
make
vse
thereof
:
lest
otherwise
they
runne
from
one
mischiefe
into
another
,
casting
the
helue
after
the
hatchet
,
as
it
is
in
the
French
prouerbe
.
Of
which
desperate
courses
we
haue
dayly
examples
,
some
whereof
(
as
they
come
to
my
mind
)
shall
be
recorded
in
the
Chapter
of
murthers
.
23
But
,
for
one
that
taketh
the
matter
so
to
heart
,
that
she
stands
in
neede
of
such
aduertisements
,
there
are
(
I
feare
me
)
an
hundred
who
had
neede
of
other
manner
of
admonitions
,
to
put
them
in
mind
how
straight
the
band
of
matrimonie
is
;
and
to
withdraw
them
from
the
detestable
opinion
of
the
Philosopher
,
who
labouring
by
all
meanes
to
confound
the
order
of
nature
,
hartened
on
women
by
the
example
of
an
house
,
which
is
not
a
pin
the
worse
,
for
lodging
other
guests
and
inmates
beside
the
owner
.
Epictetus
also
(
whom
with
Musonius
I
take
to
be
the
honestest
of
all
the
Philosophers
)
saith
,
that
women
in
his
time
defended
themselues
and
their
sweet
doings
with
the
saying
of
Plato
in
his
Politickes
,
That
women
ought
to
be
common
;
and
therefore
they
had
this
booke
continually
in
their
hands
.
Wherein
though
Plato
did
much
ouer-shoote
himselfe
,
yet
it
was
the
least
part
of
his
meaning
his
words
should
be
wrested
to
this
sence
,
or
haue
this
construction
set
vpon
them
,
which
these
modest
matrons
made
thereof
to
defend
themselues
,
and
iustifie
their
dealing
in
the
darke
.
For
he
said
not
,
that
women
were
to
plight
their
troth
to
their
husbands
,
that
so
they
might
keepe
open
house
for
all
comers
;
but
he
aimed
at
another
marke
,
which
though
it
be
not
warrantable
,
no
not
in
the
iudgement
of
the
very
heathen
,
yet
thus
much
I
dare
say
,
that
it
is
farre
more
tollerable
then
the
long
taile
of
mischieues
and
inconueniences
which
adultery
draweth
after
it
.
How
euer
it
be
,
we
may
plainly
perceiue
by
the
testimonie
which
Epictetus
giueth
of
the
Romane
Ladies
in
his
time
,
that
they
tooke
no
such
great
delight
in
reading
the
history
of
Lucretia
:
for
if
they
had
,
questionlesse
they
would
neuer
haue
pleased
themselues
so
much
in
reading
Platoes
Politickes
,
especially
those
places
where
such
sweete
sayings
are
recorded
.
And
though
women
at
this
day
haue
not
Platoes
workes
,
it
skilleth
not
,
seeing
they
can
say
their
lesson
well
enough
without
booke
.
Wherein
I
report
my selfe
to
the
dames
of
Paris
,
and
to
them
rather
then
to
any
of
our
good
gossips
,
not
because
it
is
the
city
wherein
my selfe
was
borne
,
but
for
that
the
praise
of
all
subtil
sleights
possible
to
be
inuented
(
whereby
they
cuckolize
and
hornifie
their
husbands
,
sore
God
knowes
against
their
wils
)
doth
properly
belong
vnto
them
in
the
opinion
of
all
vpright
,
conscionable
and
indifferent
iudges
.
Which
commendation
he
gaue
them
,
who
being
told
that
the
time
would
come
when
he
should
weare
hornes
as
well
as
his
neighbours
,
and
be
mocked
as
kindly
as
he
had
mocked
others
,
said
,
he
knew
a
good
remedie
for
it
.
And
being
intreated
to
shew
what
preseruatiue
he
had
in
store
against
such
cuckolizing
,
answered
,
That
he
would
neuer
marry
in
Paris
:
insinuating
,
that
there
was
no
place
in
the
world
where
this
inconuenience
might
worse
be
auoided
.
For
my
part
,
if
I
were
to
speake
my
conscience
herein
;
as
he
said
,
that
he
loued
Plato
well
,
but
loued
truth
better
:
so
hauing
made
this
protestation
,
that
I
preferre
the
truth
before
my
natiue
countrey
,
I
must
needs
confesse
,
that
though
I
haue
trauelled
through
diuers
countries
and
soiourned
there
no
small
time
,
yet
was
I
neuer
in
place
where
cuckolds
are
better
cheape
,
or
(
to
speak
more
properly
)
where
they
may
be
made
better
cheape
then
at
Paris
.
Some
cuckolds
are
glad
they
haue
such
hornes
,
thinking
themselues
the
better
for
them
:
others
,
who
are
not
yet
come
to
this
preferment
,
watch
oportunitie
to
clime
thereunto
.
A
third
sort
are
mal-content
with
their
heauie
heads
:
but
alas
poore
soules
,
there
is
no
remedie
but
patience
:
for
if
they
complaine
of
their
wiues
neuer
so
little
,
they
shall
be
sure
,
not
onely
to
weare
longer
and
larger
in
spite
of
their
teeth
,
but
in
stead
of
pulling
them
in
and
hiding
them
,
shall
be
made
to
shew
them
to
the
world
;
as
we
see
in
the
example
of
certaine
kind
cuckolds
mentioned
before
,
who
commencing
sute
against
their
wiues
for
such
dalliance
and
double
dealing
,
got
nothing
but
their
paines
for
their
labour
,
viz.
to
be
pointed
at
euen
by
little
children
,
who
could
say
,
these
are
they
who
caused
themselues
to
be
registred
for
cuckolds
by
the
sentence
of
the
Court.
By
which
we
may
see
,
what
difference
there
is
betweene
this
and
former
ages
;
when
(
as
Xenophon
witnesseth
)
the
law
was
so
strict
against
adulterers
,
that
they
only
of
all
delinquents
were
to
die
the
death
.
But
leauing
the
histories
of
former
times
,
we
see
how
men
are
permitted
in
many
places
of
Italy
(
in
such
a
case
)
to
do
execution
vpon
their
wiues
,
without
other
forme
of
iustice
.
And
I
remember
,
that
during
mine
abode
at
Naples
(
shortly
after
the
beginning
of
the
warre
of
Siena
)
a
certaine
[
*
](A68037-e27730-b)
*
An
exile
,
or
banished
man
Forussite
being
secretly
entred
into
the
citie
killed
his
wife
,
whom
he
tooke
at
vnawares
in
the
fact
.
And
it
was
told
me
some
few
dayes
after
,
that
he
was
not
onely
acquit
and
cleared
by
the
Court
,
but
that
the
magistrates
were
about
to
enact
a
law
,
that
all
Forussites
who
stealing
priuily
into
the
citie
could
performe
the
like
iustice
in
doing
execution
vpon
their
adulterous
wiues
,
should
not
onely
be
exempt
from
punishment
,
but
also
redeeme
their
banishment
.
Yet
I
cannot
iustly
say
that
it
was
so
concluded
:
but
sure
I
am
,
that
I
heard
it
spoken
by
one
of
their
chiefest
counsellers
,
shortly
after
the
death
of
their
Viceroy
.
And
though
we
had
no
other
story
but
that
of
the
Sicilian
Euensong
,
it
were
sufficient
to
shew
,
that
cuckolds
were
then
made
dog
cheape
.
But
I
feare
me
,
all
that
I
can
say
herein
,
will
be
but
so
many
waste
words
spoken
in
the
wind
,
especiallly
being
directed
to
those
who
relie
so
much
vpon
the
noddy
like
simplicitie
,
and
cuckold-like
bountie
of
their
trim
husbands
.
For
doubtlesse
there
are
a
number
at
this
day
,
cosin-germans
to
that
wittall
,
who
suspecting
that
his
wife
plaid
the
wanton
in
his
absence
,
came
vpon
a
time
and
tooke
her
at
vnawares
in
the
fact
,
and
seeing
his
lieutenants
shoes
standing
by
the
bed
side
;
See
(
said
he
)
a
plaine
proofe
hereof
.
It
is
enough
for
me
to
haue
seene
it
:
and
hauing
so
said
,
went
backe
againe
,
leauing
them
to
make
an
end
of
their
sport
.
And
comming
the
next
morning
to
his
kinsmen
and
friends
,
told
them
what
had
befallen
him
:
saying
withall
,
O
Lord
how
may
a
man
be
transported
with
anger
?
for
when
I
saw
the
knaues
shoes
standing
by
the
bed
side
,
I
could
haue
found
in
my
heart
to
haue
pulled
them
in
a
thousand
peeces
.
But
to
returne
to
the
argument
in
hand
.
Albeit
this
discourse
would
serue
for
no
other
end
,
yet
it
would
serue
to
proue
that
those
huswiues
,
who
because
they
can
so
easily
plant
hornes
on
their
husbands
heads
,
are
called
gallant
wenches
,
quicke
witted
,
merry
,
discreet
,
wise
,
well
spoken
,
sociable
,
or
(
at
the
worst
)
good
gossips
;
should
be
termed
(
as
they
were
in
old
time
)
theeues
,
bitches
,
and
mastiue-whores
,
to
omit
their
common
epithete
of
salt-bitches
.
But
it
is
now
high
time
we
proceed
to
the
pranks
which
women
haue
playd
so
cunningly
with
their
husbands
,
that
it
is
not
without
cause
that
both
Latin
and
Greeke
writers
call
them
thefts
:
for
if
adultery
(
how
euer
it
be
committed
)
may
truly
be
called
theft
;
much
more
that
which
is
accompanied
with
such
subtilties
and
sleights
.
24
To
prosecute
therefore
the
examples
of
the
fine
fetches
practised
by
our
huswiues
in
such
like
thefts
,
farre
surpassing
(
in
my
conceit
)
the
wiles
and
subtilties
of
our
ancestors
wiues
:
I
will
begin
with
a
sleight
which
I
haue
heard
at
Paris
a
thousand
times
,
and
haue
found
it
since
among
the
narrations
of
the
late
Queen
of
Nauarre
,
being
so
famous
that
it
may
well
be
the
ring-leader
of
the
dance
.
A
certaine
groome
of
Charles
last
Duke
of
Alençon's
chamber
,
hauing
intelligence
that
his
wife
(
much
yonger
then
himselfe
)
was
very
familiar
with
a
yong
gentleman
;
being
at
the
first
very
loth
to
credite
the
report
,
yet
at
the
last
he
resolued
with
himselfe
to
trie
the
truth
thereof
.
Whereupon
he
fained
businesse
abroad
for
two
or
three
dayes
:
where
his
wife
being
loth
to
let
so
good
an
oportunitie
slip
,
without
hauing
her
louers
companie
,
sent
for
him
straight
after
her
husbands
departure
.
But
he
giuing
them
not
so
much
time
as
to
be
one
halfe
houre
together
,
returned
backe
againe
,
and
knocked
hard
at
the
doore
.
She
knowing
it
was
her
husband
,
told
her
louer
;
who
was
presently
stricken
with
such
a
bodily
feare
,
that
he
would
haue
giuen
all
the
points
at
his
hose
to
haue
bene
gone
,
and
could
haue
wished
himselfe
with
the
man
in
the
Moone
.
But
she
willing
him
to
make
himselfe
ready
in
all
hast
,
bad
him
be
of
good
cheare
,
and
let
her
alone
,
for
she
knew
a
ready
way
to
let
him
escape
without
danger
.
In
the
meane
time
her
husband
continued
knocking
at
the
doore
,
and
calling
to
her
as
loud
as
he
could
.
But
she
turning
the
deafe
eare
,
made
as
though
she
heard
nothing
,
and
to
colour
the
matter
the
better
,
called
aloud
to
one
of
her
men
,
and
said
,
Why
do
you
not
rise
to
cause
them
to
hold
their
peace
,
that
make
such
a
noise
at
the
doore
?
Is
this
a
fit
houre
to
come
to
honest
mens
houses
?
If
my
husband
were
at
home
,
they
durst
not
be
so
bold
.
Now
albeit
he
cried
as
loud
as
he
could
,
Sweet
wife
open
the
doore
,
yet
she
opened
it
not
till
she
saw
her
louer
ready
,
watching
fit
oportunitie
to
slip
away
.
Then
opening
the
doore
to
her
husband
(
who
had
but
one
eye
)
and
bidding
him
(
or
dissembling
rather
to
bid
him
)
welcome
in
the
kindest
melting
manner
,
she
began
in
this
sort
:
Welcome
home
sweet
heart
;
O
how
glad
am
I
of
your
comming
?
for
I
had
a
strange
dreame
this
night
,
wherewith
I
was
so
delighted
,
that
I
neuer
tooke
greater
content
in
all
my
life
:
for
me
thought
you
had
recouered
the
sight
of
your
eye
.
Then
embracing
&
kissing
him
,
she
tooke
him
gently
by
the
head
,
and
closing
his
good
eye
with
her
hand
,
Do
you
not
see
(
said
she
)
better
now
then
you
did
before
?
And
whilest
she
thus
welcomed
him
home
,
blindfolding
his
good
eye
,
she
gaue
her
louer
oportunitie
to
slip
away
.
The
said
Princesse
further
reports
,
how
a
husband-mans
wife
hearing
that
her
husband
was
coming
,
caused
M.
Curate
(
her
second
husband
)
to
saue
himselfe
in
an
vpper
loft
,
by
couering
the
trap
doore
with
a
fan
:
who
wearied
with
staying
there
so
long
,
looked
through
the
trap
doore
,
where
he
espied
the
womans
husband
sleeping
by
the
fire
;
but
the
great
Lout
leaned
so
heauily
on
the
fan
(
as
he
stouped
downe
)
that
both
came
tumbling
downe
together
hard
by
the
good
man
:
who
awaking
at
the
noise
,
and
asking
his
wife
what
it
meant
;
Sweet
heart
(
said
she
)
it
is
our
Curate
,
who
borrowed
our
fan
,
and
hath
now
brought
it
home
againe
.
The
simple
sot
tooke
this
as
a
sufficient
answer
;
yet
(
said
he
)
he
returnes
it
very
churlishly
,
for
I
was
afraid
the
house
would
haue
fallen
vpon
my
head
.
She
further
maketh
mention
of
a
maid
,
who
to
the
end
she
might
more
securely
enioy
the
company
of
her
louer
,
who
was
seruant
in
the
house
with
her
(
which
house
the
Princesse
also
mentioneth
)
scared
her
mistris
out
of
her
house
(
in
the
absence
of
her
husband
)
by
making
her
afraid
of
a
kind
of
spirit
called
a
Hobgoblin
.
But
her
husband
coming
home
againe
about
two
yeares
after
,
&
finding
that
his
wife
had
remoued
to
another
house
vpon
this
occasion
,
brought
her
backe
to
her
old
home
,
telling
her
that
he
would
not
feare
him
a
whit
,
though
it
were
the
diuel
himself
.
And
indeed
he
playd
his
part
so
well
,
that
albeit
the
spirit
(
I
meane
the
maide
that
counterfetted
the
spirit
,
who
also
ouerthrew
and
tumbled
boords
,
tressels
and
stooles
vp
and
downe
the
chamber
)
buffeted
him
the
first
night
;
yet
he
made
the
white
diuell
pay
for
it
the
night
following
,
catching
hold
of
her
hand
as
she
began
to
deale
her
blowes
.
Which
puts
me
in
mind
of
a
like
story
which
I
haue
often
heard
of
my
deceassed
mother
,
of
a
maid
that
serued
Iocelin
Badius
her
father
,
who
to
scare
all
out
of
a
certaine
roome
,
whither
she
vsed
to
resort
to
solace
her selfe
,
and
spend
the
time
in
daliance
with
a
seruing
man
of
the
house
,
counterfetted
a
spirit
;
which
knauery
had
not
bene
detected
but
by
means
of
the
said
Badius
her
master
,
a
man
of
excellent
parts
,
and
great
learning
for
those
times
,
as
appeareth
by
his
workes
.
We
reade
also
in
Boccace
,
that
spirits
,
hobgoblins
and
such
like
phantomes
,
haue
holpen
women
to
play
the
wantons
in
celebrating
these
mysteries
.
And
verily
since
spirits
and
ghosts
left
walking
by
night
,
women
which
followed
the
occupation
haue
lost
much
by
the
bargaine
,
seeing
this
was
their
last
and
surest
refuge
.
I
remember
well
,
that
when
I
was
but
a
child
,
a
Parisian
cosined
her
husband
by
meanes
of
such
a
Robin
good
fellow
;
which
knauerie
of
hers
was
the
argument
of
a
play
,
which
many
yeares
after
I
saw
acted
by
the
Players
of
Roane
.
See
here
(
gentle
Reader
)
how
Monks
and
their
mates
(
I
meane
their
kind
Kates
)
haue
benefited
themselues
and
made
their
trenchers
fat
(
as
it
is
in
the
French
prouerb
)
with
this
opinion
and
perswasion
of
the
common
people
;
at
which
notwithstanding
(
since
abuses
were
detected
)
euen
they
who
before
maintained
sundry
like
trumperies
with
tooth
and
naile
,
haue
made
but
a
mocke
and
a
matter
of
merriment
.
For
we
are
not
ignorant
what
Tragedies
the
Iacobins
of
Berne
,
and
the
Franciscans
of
Orleans
played
by
meanes
of
these
spirits
,
whose
helpe
notwithstanding
in
getting
new
customers
,
Monks
and
Priests
vsed
not
,
because
the
good
opinion
which
men
had
of
their
holinesse
,
did
furnish
them
sufficiently
with
sundry
other
deuices
,
as
hereafter
shall
be
declared
:
which
could
not
for
all
that
(
since
their
knaueries
were
discouered
)
helpe
them
at
a
dead
lift
,
and
serue
them
as
a
Delphian
sword
for
all
assayes
,
as
in
former
time
.
And
can
we
now
wonder
,
that
true
religion
which
hath
opened
mens
eyes
,
and
enlightened
them
with
the
knowledge
of
the
truth
,
should
haue
any
more
mortall
enemies
then
Priests
and
whores
?
Where
vnder
the
name
Priests
,
because
Monks
shall
not
complaine
that
they
are
forgotten
,
I
include
the
whole
frie
and
fraternitie
of
fornicating
Friers
,
tag
and
rag
,
whether
they
be
blacke
,
white
,
or
gray
.
25
But
to
returne
to
our
modest
matrons
:
let
vs
heare
how
a
dame
of
Siena
kept
both
her
owne
credite
with
her
husband
and
Frier
Rainalds
also
,
to
whom
(
although
he
was
her
gossip
(
as
being
godfather
to
one
of
her
sonnes
)
before
he
became
a
Frier
)
she
had
prostituted
her selfe
,
not
once
nor
twice
,
but
so
often
,
that
a
man
would
haue
thought
she
should
haue
bene
cloyed
,
at
least
should
not
haue
bene
so
greedy
of
such
meate
.
It
fortuned
that
whilest
the
Frier
was
with
this
filthy
queane
,
and
his
fellow
with
her
maide
in
a
loft
of
the
house
,
her
husband
came
knocking
at
the
doore
,
and
calling
for
her
.
Whereupon
she
cried
out
,
Alas
,
I
am
vndone
,
it
is
my
husband
.
Then
musing
a
little
with
her selfe
,
she
bad
the
Frier
make
himselfe
ready
in
all
hast
,
and
he
should
see
how
finely
she
would
gull
her
husband
,
and
boare
his
nose
with
a
cushion
.
And
hauing
told
him
what
part
he
should
play
in
this
pageant
,
she
answered
him
(
who
was
all
this
while
rapping
and
bouncing
at
the
doore
)
I
come
to
you
sweet
heart
,
I
come
.
(
Now
here
you
are
to
note
by
the
way
,
that
she
had
layd
her
child
in
the
same
place
where
the
Frier
and
she
had
bene
dallying
together
.
)
And
straight
she
whips
out
of
bed
,
and
had
no
sooner
opened
the
doore
,
but
she
begins
in
this
sort
:
O
husband
,
wot
you
what
?
I
had
little
thought
I
should
euer
haue
seene
this
houre
,
that
we
should
lose
our
sonne
:
for
except
our
good
gossip
Frier
Renald
(
whom
God
sent
hither
in
this
our
extremitie
)
helpe
vs
,
I
perswade
my selfe
we
shall
neuer
see
him
aliue
againe
.
Her
sottish
husband
had
welnigh
swounded
at
the
very
first
:
but
after
a
while
taking
heart
againe
,
he
desired
her
to
tell
him
what
the
matter
was
.
Whereupon
she
like
a
false
queane
began
to
relate
euery
circumstance
in
this
sort
:
At
the
first
(
said
she
)
I
was
almost
dead
to
see
the
child
swound
in
such
sort
;
for
I
thought
he
would
presently
haue
giuen
vp
the
ghost
,
so
that
I
could
not
tell
in
the
world
what
to
do
:
but
(
as
God
would
)
M.
Renald
our
good
gossip
came
at
the
very
instant
,
and
taking
him
in
his
armes
,
said
,
Gossip
,
the
child
is
sicke
of
chest
wormes
,
which
gnaw
vpon
his
stomacke
,
and
will
be
his
death
except
he
take
some
remedy
for
them
:
but
feare
not
,
I
will
coniure
them
well
enough
I
warrant
you
,
and
that
quickly
;
for
before
I
go
hence
,
you
shall
see
him
as
well
againe
as
euer
he
was
.
And
because
(
said
she
)
we
wanted
you
to
say
certaine
prayers
,
and
that
the
maide
could
not
find
you
,
he
intreated
his
fellow
to
say
them
in
an
vpper
loft
;
M.
Renald
and
I
hauing
shut
our selues
here
in
this
roome
,
because
none
but
he
and
the
mother
of
the
child
may
be
present
at
such
a
mysterie
.
And
I
perswade
my selfe
he
hath
the
child
yet
in
his
armes
,
and
stayes
onely
vpon
his
fellow
,
who
if
he
had
said
his
prayers
,
all
were
ended
,
for
the
child
is
now
well
recouered
.
The
simple
sot
,
nothing
mistrusting
his
wiues
knauery
,
sighed
deeply
and
said
,
he
must
needs
see
him
.
But
she
fearing
lest
M.
Renald
had
not
bene
ready
,
and
in
such
case
that
he
might
not
be
suspected
,
said
vnto
him
:
O
good
now
,
go
not
in
yet
,
except
you
wil
marre
all
;
stay
●ut
a
little
and
I
wil
see
whether
you
may
come
in
or
not
,
and
accordingly
I
wil
call
for
you
.
The
Frier
,
who
had
the
child
in
his
armes
,
and
heard
their
whole
discourse
,
made
himselfe
ready
at
his
leisure
.
And
when
he
thought
it
time
to
let
them
in
,
he
called
aloud
,
Ho
gossip
,
did
I
not
heare
your
husband
?
The
simple
cockscombe
answered
,
Yes
marry
did
you
Sir
.
Whereupon
M.
Renald
bad
him
come
in
:
and
composing
his
countenance
to
grauitie
,
said
,
Here
take
your
son
,
whom
by
Gods
goodnesse
I
haue
recouered
;
I
did
verily
thinke
he
would
not
haue
liued
till
night
:
but
do
you
heare
sir
,
you
must
erect
a
statue
of
waxe
iust
of
his
bignesse
to
the
honour
of
God
before
the
image
of
blessed
Saint
Ambrose
,
through
whose
merits
our
Lord
hath
shewed
you
his
fauour
.
He
then
taking
the
child
in
his
armes
(
as
though
he
had
taken
him
out
of
his
graue
)
began
to
kisse
him
,
and
to
thanke
his
good
gossip
for
this
great
cure
.
In
the
meane
time
Frier
Renalds
fellow
(
to
the
end
he
might
so
play
his
part
,
as
that
it
might
be
answerable
to
the
pageant
which
he
had
heard
from
the
place
where
he
lay
hid
)
came
downe
from
the
loft
,
and
told
his
brother
Renald
that
he
had
said
the
foure
prayers
which
he
had
enioyned
him
.
Which
done
,
the
simple
fellow
made
them
a
banquet
of
the
best
wine
,
with
store
of
preserues
and
sweet
meates
;
and
accompanying
them
out
of
his
house
with
a
thousand
and
a
thousand
thankes
,
recommended
them
to
Gods
protection
:
and
causing
a
picture
to
be
made
in
all
hast
,
set
it
vp
among
his
other
pictures
before
the
image
of
S.
Ambrose
.
26
Moreouer
,
we
reade
of
sundry
women
who
haue
played
strange
parts
with
their
husbands
,
through
the
counsell
and
aduice
of
Priests
(
or
Monks
)
who
had
some
interest
in
them
;
but
those
I
will
reserue
(
as
reason
requires
)
to
furnish
out
the
legend
of
Ecclesiasticall
vertues
here
next
ensuing
,
(
lest
it
should
be
said
,
that
for
the
great
respect
I
haue
of
womens
credit
,
I
should
ascribe
that
vnto
them
which
of
right
belongs
to
Church-men
.
)
To
prosecute
therefore
my
former
discourse
(
after
I
shall
haue
once
againe
intreated
the
Reader
to
pardon
me
,
if
I
be
ouer-tedious
in
the
rehearsall
of
some
of
these
stories
,
the
better
to
discouer
these
damnable
deuises
,
and
to
breed
a
lothing
and
detestation
of
them
,
the
memory
whereof
ought
otherwise
to
be
buried
)
I
will
begin
with
a
fine
feate
played
by
a
woman
of
Florence
,
as
it
is
recorded
by
two
Florentines
,
who
haue
written
of
it
almost
in
the
same
maner
.
Whilest
this
Florentine
was
with
her
knaue
,
there
came
another
,
to
whom
(
though
sore
against
her
will
,
yet
for
certaine
respects
)
she
gaue
entertainment
.
She
then
hearing
him
come
vp
the
staires
,
desired
him
that
came
first
,
to
hide
himselfe
behind
the
bed
,
till
she
had
sent
the
second
away
;
whom
,
because
she
could
not
dismisse
so
soone
as
she
wished
,
it
so
fortuned
that
her
husband
came
whilest
both
were
with
her
in
the
house
.
Then
if
euer
there
was
poore
woman
put
to
her
shifts
,
it
was
she
,
seeing
she
was
to
answer
for
them
both
at
once
,
and
to
giue
a
reason
of
their
comming
:
and
as
for
the
second
,
he
could
not
chuse
but
be
descried
,
hauing
left
his
horse
in
the
court
,
thinking
her
husband
had
bene
gone
from
home
.
What
doth
she
then
?
Marke
the
wile
of
a
womans
wit
:
she
requested
him
that
came
the
second
,
to
draw
his
sword
,
and
with
an
angry
frowning
countenance
to
runne
downe
the
staires
,
and
to
say
as
he
went
,
I
vow
here
before
God
I
will
meete
with
him
in
some
other
place
:
which
when
he
had
done
(
not
answering
her
husband
a
word
,
who
asked
him
what
the
matter
was
,
but
that
he
wold
meet
with
him
some
where
else
,
which
he
bound
with
a
great
oath
)
the
good
man
went
vp
the
staires
,
and
finding
his
wife
at
the
staires
head
(
pensiue
and
sore
afraid
)
asked
her
what
the
matter
was
,
and
why
the
man
whom
he
met
went
in
such
threatning
maner
?
She
drawing
back
towards
the
chamber
;
that
her
knaue
behind
the
bed
might
heare
her
,
answered
,
Alas
husband
I
was
neuer
in
such
feare
in
all
my
life
;
for
here
is
a
yong
man
within
,
a
stranger
whom
I
neuer
saw
before
,
who
fled
hither
to
saue
himselfe
,
being
pursued
by
one
with
a
drawne
sword
.
To
be
short
,
she
handled
the
matter
so
cunningly
by
her
prittle
prattle
(
the
gallant
which
lay
hid
,
afterwards
affirming
that
it
was
so
)
that
whereas
she
like
a
villanous
queane
had
done
her
husband
double
wrong
in
one
and
the
same
action
,
yet
she
made
him
beleeue
that
she
had
done
both
honestly
and
wisely
,
in
foreseeing
that
no
such
mischiefe
should
be
committed
in
his
house
.
The
good
man
then
hauing
inuited
the
knaue
to
supper
,
and
furnished
him
with
a
good
horse
,
brought
him
safely
to
his
house
to
Florence
.
This
was
the
Florentines
feate
.
Let
vs
now
heare
how
another
huswife
neare
to
Florence
gulled
her
husband
with
the
like
;
which
though
it
may
seeme
at
the
first
not
halfe
so
cunningly
carried
as
the
former
,
yet
it
exceeds
not
onely
it
,
but
all
the
rest
I
haue
remembred
:
so
that
I
cannot
sufficiently
wonder
how
women
should
haue
such
wits
&
wiles
to
saue
their
credit
&
good
name
,
and
in
the
meane
time
shold
be
so
ill
aduised
to
hazard
the
same
.
But
the
prouidence
of
God
is
much
more
to
be
wondred
at
,
in
causing
these
shifts
and
deuices
(
inuented
to
cloke
their
knaueries
)
to
be
the
only
meanes
to
discouer
them
to
the
world
,
and
propagate
them
to
posteritie
:
which
ought
to
teach
vs
to
walk
before
him
in
feare
.
This
gentle
Gillian
then
hauing
hid
her
varlet
vnder
the
bed
,
went
forthwith
to
her
husband
(
who
came
home
when
she
litle
expected
)
and
began
to
chide
him
exceedingly
,
telling
him
that
it
seemed
he
was
purposed
to
commit
her
into
the
sergeants
hands
,
who
were
but
newly
departed
,
hauing
ransacked
euery
corner
of
the
house
.
The
poore
man
quaking
to
heare
such
newes
,
asked
her
aduice
what
was
best
to
be
done
,
considering
the
gates
of
the
citie
were
already
shut
.
She
told
him
she
knew
no
better
course
then
to
hide
himself
in
the
doue-coat
:
where
hauing
mewed
him
vp
,
&
taken
away
the
ladder
,
to
put
him
in
greater
feare
,
she
caused
her
knaue
to
counterfet
the
Sergeant
,
and
after
he
had
made
a
great
rumbling
noise
about
the
house
,
she
slept
with
him
securely
,
holding
him
close
prisoner
of
whom
she
stood
in
feare
.
It
were
infinite
to
recount
al
the
sleights
and
subtilties
which
are
reported
of
these
huswiues
(
to
omit
those
that
are
dayly
inuented
)
though
I
should
but
only
reckon
vp
such
as
haue
bene
plaied
at
Paris
,
where
notwithstanding
women
haue
no
such
need
of
a
Robin
good
fellow
to
helpe
them
at
a
pinch
,
as
in
other
places
,
considering
the
great
libertie
(
or
licence
rather
)
which
is
granted
them
.
Now
as
we
haue
spoken
of
some
theeues
more
cunning
then
bold
,
and
of
others
more
bold
then
cunning
:
so
we
haue
examples
of
two
sorts
of
theeuish
queanes
to
instance
this
kind
of
theft
whereof
we
now
speake
.
And
to
begin
with
their
boldnesse
and
impudencie
:
I
remember
a
notable
example
of
a
woman
whom
I
haue
seene
sundry
times
at
Paris
,
who
hearing
her
husband
knock
at
the
doore
as
she
was
in
bed
with
her
louer
,
would
not
once
stirre
a
foote
,
but
charged
the
porter
(
to
whom
she
had
giuen
the
watchword
)
that
he
should
not
open
the
doore
till
he
had
bene
soundly
wet
a
full
houre
by
the
clocke
,
to
the
end
she
might
enioy
her
knaues
companie
the
longer
,
and
commit
her
villanie
at
her
pleasure
.
Where
her
silly
husband
(
nothing
mistrusting
such
false
play
)
continued
crying
and
calling
,
Wife
open
the
doore
.
But
the
more
he
cried
,
the
more
she
cursed
,
saying
,
that
he
laboured
but
in
vaine
,
and
that
she
was
too
cunning
to
be
deceiued
by
such
a
companion
,
though
he
knew
wel
how
to
counterfet
her
husbands
voice
,
threatning
him
withall
,
that
if
he
would
not
be
gone
,
she
would
crowne
him
with
such
a
garland
as
he
would
not
like
of
.
In
the
end
when
she
thought
it
fit
time
(
hauing
hid
her
sweet
heart
)
she
set
the
porter
to
open
the
doore
:
to
whom
notwithstanding
she
cried
out
at
the
window
(
to
colour
the
matter
the
better
)
Thou
knaue
,
why
doest
thou
open
the
doore
to
this
ruffian
?
thou
shall
answer
for
this
geare
.
This
pageant
(
being
much
like
to
one
formerly
mentioned
)
was
played
at
Paris
about
seuenteene
yeares
ago
.
27
But
as
the
seldome
and
rare
apparition
of
spirits
hath
not
a
little
endomaged
popish
Priests
and
wanton
women
:
so
doubtles
both
of
them
haue
lost
much
by
the
bargaine
,
since
pilgrimages
grew
out
of
request
,
those
especially
,
who
because
they
could
haue
no
children
by
their
husbands
,
were
wont
to
seek
the
help
of
some
good
Saint
.
True
it
is
indeed
they
haue
recourse
to
processions
also
(
which
are
yet
in
some
credit
.
)
But
going
on
pilgrimage
(
I
can
tell
you
)
was
another
manner
of
matter
then
going
in
procession
;
for
our
Ladie
of
vertues
would
by
one
means
or
other
make
vertues
of
vices
before
they
came
home
again
.
Concerning
Priests
,
I
remember
a
subtill
sleight
inuented
by
a
woman
dwelling
neare
Amboise
,
which
hath
nothing
common
with
the
former
,
being
such
a
deuice
as
by
Gods
iudgment
befell
the
Priest
who
followed
her
direction
.
The
story
(
which
is
famous
amongst
fiue
hundred
)
is
this
:
The
Curate
of
Onzain
neare
to
Amboise
,
perswaded
by
his
hostesse
(
whom
he
kindly
entertained
)
to
make
as
though
he
would
be
gelded
(
to
preuent
the
suspition
and
iealousie
of
her
husband
,
)
and
the
feate
to
be
done
by
one
M.
Peter
des
Serpens
,
borne
at
Villantrois
in
Berry
,
sent
for
his
kinsfolks
,
and
hauing
told
them
that
though
he
durst
neuer
discouer
vnto
them
his
maladie
,
yet
he
now
found
his
case
to
stand
in
such
tickle
termes
,
that
he
was
constrained
to
take
that
course
:
whereupon
he
made
his
will
,
and
hauing
told
M.
Peter
(
to
colour
his
knauery
the
better
)
that
if
he
chanced
to
die
,
he
would
forgiue
him
with
all
his
heart
(
albeit
he
had
secretly
agreed
with
him
onely
to
make
a
flourish
,
and
for
this
end
had
giuen
him
foure
French
crownes
)
he
put
himselfe
into
his
hands
,
suffering
himselfe
to
be
bound
,
and
in
all
points
to
be
handled
as
one
that
desired
to
be
cut
indeed
.
But
it
is
to
be
noted
,
that
as
the
Priest
had
agreed
with
M.
Peter
onely
to
make
a
flourish
as
though
he
would
do
something
:
so
his
host
(
who
had
intelligence
of
this
pageant
)
had
couenanted
with
him
vnder
hand
to
geld
him
indeed
,
promising
to
giue
him
twise
as
much
as
he
had
receiued
of
the
Priest
to
counterfet
and
do
nothing
:
so
that
being
perswaded
by
him
,
and
hauing
this
silly
sir
Iohn
at
his
mercie
;
after
he
had
strongly
bound
him
with
cords
and
thongs
,
hand
and
foote
,
he
went
roundly
to
worke
,
and
shewed
him
a
cast
of
his
office
indeed
,
telling
him
withall
,
that
he
was
not
wont
to
make
a
mock
of
his
occupation
.
Lo
here
into
what
a
pitifull
plight
this
poore
Priest
was
brought
through
the
deuice
of
this
wicked
woman
,
and
how
going
about
to
deceiue
her
husband
more
cunningly
then
euer
he
had
done
before
,
himself
was
ouerreached
by
a
cunning
deceit
,
much
more
preiudiciall
to
his
person
.
This
accident
happened
about
35.
yeares
ago
.
Now
this
gelding
of
the
Priest
puts
me
in
mind
of
another
not
vnlike
,
caused
also
by
a
woman
,
albeit
vpon
a
farre
different
occasion
.
For
Poggius
writeth
that
there
was
one
in
Eugubium
a
citie
in
Italy
,
who
being
exceeding
iealous
of
his
wife
,
and
perceiuing
that
he
could
not
learne
whether
she
vsed
the
companie
of
some
other
or
not
,
threatned
to
do
her
a
shrewd
turne
,
and
therupon
gelded
himself
;
that
if
afterwards
she
chanced
to
be
with
child
,
she
might
be
conuicted
of
adultery
.
And
as
one
narration
draweth
on
another
,
whilest
I
was
penning
the
second
example
,
a
third
came
to
my
mind
,
caused
likewise
by
a
woman
,
though
vpon
an
occasion
differing
from
both
the
former
,
which
I
would
not
haue
related
(
it
being
so
exceeding
strange
)
but
that
I
heard
it
credibly
reported
by
one
who
is
a
deadly
enemie
to
lying
and
leuitie
.
The
story
is
this
:
The
bastard
of
the
house
of
Campois
neare
to
Rōmorantin
hauing
sollicited
a
gentlewoman
for
the
space
of
two
yeares
,
and
in
the
end
won
her
good
will
:
finding
himselfe
not
so
disposed
to
execute
his
villanie
when
she
yeelded
her selfe
,
as
he
desired
;
departed
to
his
lodging
at
Chabris
in
such
a
rage
and
fury
,
that
hauing
got
a
barbers
razor
,
he
cut
off
his
priuities
,
the
indisposition
whereof
had
frustrated
him
of
his
hope
,
and
of
the
fruite
of
that
which
he
had
so
long
desired
:
and
hauing
so
done
,
locked
them
vp
in
a
cupboord
.
This
accident
(
as
I
was
informed
)
happened
about
fiue
and
twentie
yeares
ago
.
And
because
it
serues
so
notably
to
discouer
vnto
vs
what
moodie
,
mad
,
and
furious
spirits
this
age
affoordeth
,
I
wold
not
omit
it
no
more
then
the
former
.
Albeit
they
make
mention
of
two
sorts
of
gelding
,
which
appertaine
not
to
the
subtill
sleights
of
women
as
the
former
.
28
My
purpose
was
here
to
haue
ended
the
examples
of
womens
stratagems
,
but
that
one
comes
now
to
my
mind
which
I
cannot
omit
,
though
tending
to
an
other
end
.
(
Notwithstanding
all
of
them
proceed
from
that
spirit
which
hath
euer
bene
accustomed
to
make
men
the
instruments
of
their
owne
destruction
.
)
See
then
as
fine
and
cunning
a
stratageme
as
can
be
deuised
(
for
I
hope
I
may
be
bold
to
vse
this
Greeke
word
,
seeing
of
late
it
hath
found
such
good
entertainment
amongst
vs
)
vsed
by
a
woman
of
Orleans
,
to
come
to
the
period
of
her
purpose
,
which
was
to
draw
a
yong
scholler
to
her
lure
,
with
whom
she
was
in
loue
.
For
finding
not
how
she
might
signifie
vnto
him
the
great
affection
which
she
bare
him
,
she
came
to
seeke
her
Confessor
in
the
Church
,
and
making
as
though
she
were
in
great
perplexitie
and
distresse
,
hauing
told
him
vnder
colour
of
confession
that
there
was
a
yong
scholler
(
to
whom
she
pointed
as
he
walked
by
chance
in
the
Church
,
little
suspecting
such
a
matter
)
who
ceased
not
to
sollicite
her
to
folly
,
and
so
to
bring
him selfe
and
her
also
into
a
pecke
of
troubles
:
she
earnestly
intreated
him
to
giue
him
such
good
counsell
as
he
thought
fit
and
requisite
in
such
a
case
.
And
hereupon
(
as
one
who
fained
all
this
of
her
fingers
)
to
the
end
she
might
draw
him
to
her
bower
and
bed
,
whom
she
had
falsly
accused
to
haunt
her
house
,
she
told
him
in
particular
what
meanes
the
scholler
had
vsed
,
viz.
that
his
manner
was
to
clime
ouer
the
wall
in
the
euening
,
at
such
an
houre
as
he
knew
her
husband
was
abroad
,
&
after
that
to
clime
vp
into
a
tree
,
and
so
to
come
in
by
the
window
:
to
be
short
,
that
he
did
thus
and
thus
,
vsing
these
and
these
meanes
,
so
that
she
had
much
ado
to
saue
her selfe
.
The
ghostly
father
failed
not
to
tell
the
scholler
hereof
,
vsing
such
remonstrances
as
he
thought
meete
.
The
scholler
,
albeit
his
conscience
told
him
that
there
was
not
a
word
true
of
all
that
she
had
said
,
and
that
he
had
not
so
much
as
once
entertained
any
such
thought
:
yet
made
as
though
he
tooke
all
in
good
part
,
as
one
that
stood
in
need
of
such
reproofe
,
and
thanked
the
ghostly
father
.
But
(
as
the
heart
of
man
is
prone
to
euil
)
he
was
not
such
an
asse
but
that
he
could
imagine
that
she
accused
him
of
that
which
she
desired
he
should
put
in
practise
,
considering
she
had
shewed
him
the
way
which
he
was
to
go
,
and
the
meanes
he
was
to
vse
;
whereupon
falling
from
euill
to
worse
,
he
failed
not
to
go
the
way
which
was
shewed
him
.
Not
long
after
,
the
ghostly
father
(
who
had
dealt
in
the
matter
in
good
earnest
)
seeing
himselfe
so
cunningly
abused
,
could
not
containe
,
but
cried
out
in
the
open
pulpit
,
There
she
is
,
there
she
is
,
that
made
me
her
bawd
.
29
But
it
were
infinite
to
recount
all
their
daintie
deuices
,
those
especially
which
they
vse
in
this
behalfe
:
yet
one
thing
there
is
very
worthy
our
consideration
,
viz.
that
the
false
idolatrous
religion
(
compared
in
holy
Scripture
to
whoredome
or
fornication
)
hath
alwayes
bene
the
principall
breeder
and
nourisher
of
this
vice
;
and
therefore
the
Catholike
Cleargie
(
as
they
will
needs
be
called
)
haue
not
onely
wrought
their
wits
and
employed
their
fiue
senses
to
inuent
sleights
,
as
well
for
themselues
as
for
their
paramours
(
whom
they
meant
to
abuse
,
)
but
haue
vsed
for
this
purpose
that
which
they
call
diuine
seruice
,
as
namely
the
Masse
,
the
very
marrow
of
their
Matins
.
For
it
is
notoriously
knowne
,
that
they
vse
it
ordinarily
as
a
bawd
.
Nay
they
are
come
to
this
passe
,
to
make
their
midnight
Masses
,
or
(
for
default
thereof
)
their
Matins
and
morow-masses
to
serue
for
the
same
end
,
for
which
the
Pagans
vsed
their
Sacra
bonae
Deae
.
Thus
we
see
how
besides
these
wicked
wiles
,
deuised
by
our
wanton
wenches
and
light-skirted
huswiues
,
many
,
nay
infinite
haue
bin
inuented
by
the
counsel
and
aduice
of
these
ghostly
fathers
:
who
like
good
Church-men
should
haue
set
them
in
the
right
way
to
heauen
,
whereas
they
like
blind
guides
,
led
them
the
ready
way
to
hell
.
But
I
leaue
it
to
thy
consideration
(
gentle
Reader
)
how
euen
the
meale-mouthed
Monkes
and
maidenliest
Priests
of
them
all
,
behaued
themselues
in
priuate
;
when
they
were
not
ashamed
to
defend
the
stewes
in
publike
,
euen
in
their
popular
sermons
:
as
we
haue
heard
before
of
Oliuer
Maillard
,
who
goeth
yet
a
step
further
,
and
alleadgeth
a
place
out
of
S.
Augustine
in
defence
thereof
,
and
would
make
that
holy
and
learned
father
beleeue
,
that
he
did
approue
of
that
which
prophane
Pagans
haue
condemned
euen
by
the
light
of
nature
:
for
if
we
compare
the
dealing
and
demeanour
of
the
heathen
in
this
particular
with
that
of
many
who
call
themselues
Christians
,
we
shall
find
that
they
haue
dealt
Christianly
,
and
Christians
heathenishly
,
that
is
to
say
,
prophanely
.
For
the
heathen
punished
adultery
very
seuerely
,
and
for
the
most
part
with
death
it selfe
:
whereas
many
Christians
(
as
elsewhere
I
haue
shewed
)
make
but
a
iest
of
it
,
and
a
matter
of
meriment
.
And
such
are
the
times
,
and
so
great
is
the
corruption
of
this
age
,
that
he
that
would
haue
examples
of
rare
chastitie
indeed
,
is
to
seeke
them
rather
in
ancient
then
in
moderne
stories
.
And
here
I
remember
that
Baptista
Fulgosius
hauing
recorded
a
storie
of
the
chastitie
of
a
maide
of
Alexandria
called
Pythomene
,
breakes
forth
into
an
exclamation
,
considering
the
difference
betwixt
maids
in
those
times
,
&
those
at
this
day
,
which
I
wil
set
downe
after
I
haue
related
the
history
as
followeth
:
Pythomene
being
a
slaue
to
a
citizen
of
Rome
,
was
so
exceeding
beautifull
and
of
such
excellent
behauiour
,
that
the
Romane
became
in
loue
with
her
:
but
perceiuing
that
he
could
not
winne
her
neither
by
promises
nor
by
menaces
,
he
began
to
hate
her
as
much
as
formerly
he
had
loued
her
;
and
thereupon
accused
her
to
be
a
Christian
(
as
in
truth
she
was
.
)
All
which
notwithstanding
,
she
persisted
constant
in
keeping
her
chastitie
,
though
it
were
with
enduring
a
most
cruell
death
,
viz.
to
be
sod
in
boyling
pitch
.
After
the
recitall
of
which
storie
,
Fulgosius
saith
,
where
are
those
maides
to
be
found
now
adayes
,
who
may
not
well
enough
blush
for
shame
to
reade
this
historie
?
sith
most
are
so
farre
from
making
resistance
when
men
offer
violence
(
which
notwithstanding
they
might
do
without
danger
)
as
that
they
leaue
father
and
mother
,
sister
and
brother
,
kinred
and
acquaintance
,
yea
and
expose
themselues
to
infinite
dangers
,
onely
to
satisfie
their
beastly
lusts
:
whereas
she
chose
rather
to
lose
her
life
,
then
her
chastitie
.
The
same
author
records
other
like
stories
▪
which
would
(
no
doubt
)
be
accounted
very
strange
,
especially
to
such
as
make
no
more
of
fornication
or
adultery
,
but
a
worke
of
nature
and
a
tricke
of
youth
.
30
There
is
yet
another
strange
thing
worthy
to
be
obserued
,
viz.
that
they
who
haue
such
quicke
and
sharpe
wits
in
contriuing
of
these
sleights
(
wherein
they
go
farre
beyond
their
auncestors
)
should
on
the
other
side
not
onely
be
brutish
,
but
(
as
it
were
)
blockish
and
senslesse
in
matters
of
common
course
or
ciuill
conuersation
,
especially
in
things
appertaining
to
their
saluation
,
which
are
as
it
were
riddles
vnto
them
,
and
cannot
sinke
into
their
heads
;
and
therefore
they
lie
open
as
a
prey
to
all
that
will
abuse
them
,
as
we
shal
see
more
at
large
hereafter
.
Whereas
there
is
no
such
subtiltie
or
sleight
but
they
can
easily
conceiue
it
:
what
say
I
,
conceiue
it
?
nay
plot
and
practise
it
for
the
atchieuing
of
their
wicked
designements
:
which
I
speake
not
of
women
onely
(
albeit
I
haue
alleadged
no
examples
but
of
them
onely
)
but
also
of
men
,
who
notwithstanding
(
all
things
considered
)
haue
not
heads
to
inuent
such
subtilties
as
women
haue
:
besides
they
take
libertie
to
themselues
(
so
great
is
their
corruption
)
to
do
that
publikely
which
they
condemne
in
women
,
though
it
be
done
neuer
so
priuatly
;
as
though
God
had
giuen
one
law
for
one
sexe
,
and
another
for
the
other
.
Another
reason
there
is
why
men
haue
no
such
great
need
of
these
subtilties
and
sleights
,
in
that
many
vse
force
and
violence
,
as
we
see
in
rapes
,
which
are
committed
at
this
day
with
greater
impunitie
then
euer
they
were
.
Yet
when
I
speake
of
fine
fetches
,
I
must
except
our
good
Catholikes
of
the
Popish
Cleargie
;
who
as
they
haue
played
sundry
iuggling
tricks
of
fast
and
loose
,
by
meanes
of
their
filthy
bawds
and
bitches
,
whom
they
haue
vsed
or
rather
abused
:
so
haue
they
done
also
by
their
sweet
selues
.
That
of
a
Franciscan
is
memorable
among
the
rest
,
who
married
his
fellow
Frier
to
a
rich
widowes
daughter
(
a
gentlewoman
of
Italy
)
as
hereafter
shall
be
declared
.
31
But
to
returne
to
the
fine
fetches
and
subtill
sleights
of
these
gentle
Gillians
:
consider
here
a
cunning
conueyance
which
may
well
be
called
theft
,
at
leastwise
iuggling
and
double
dealing
,
deuised
by
certaine
huswiues
,
who
knowing
themselues
to
be
barren
,
bumbast
their
bellies
with
store
of
linnen
cloth
and
little
cushions
(
yet
so
as
that
they
may
swell
by
degrees
)
and
counterfet
women
with
child
who
haue
lost
their
tast
,
or
are
wayward
,
or
long
for
strange
meates
,
or
are
heauie
and
ill
at
ease
;
and
at
the
end
of
nine
moneths
faine
themselues
to
be
deliuered
of
a
child
,
conueyed
secretly
from
a
poore
neighbors
house
,
or
perhaps
from
the
hospitall
.
But
this
is
not
all
.
For
as
these
barren
Does
haue
vsed
this
cunning
cariage
:
so
haue
they
also
,
who
when
God
sends
them
a
daughter
,
desire
rather
a
sonne
,
the
better
to
content
and
please
their
husbands
.
It
is
well
knowne
that
there
was
a
dame
of
Dauphiné
about
fifteene
yeares
ago
,
who
perceiuing
that
her
husband
bare
her
no
great
good
will
,
for
that
she
had
borne
him
none
but
daughters
,
deuised
this
sleight
to
winne
his
loue
again
.
She
dealt
with
a
poore
woman
,
who
counted
much
about
the
time
with
her selfe
,
and
after
she
had
obtained
a
promise
of
her
that
she
should
haue
her
child
as
soone
as
she
was
deliuered
,
and
that
she
had
practised
all
the
fetches
formerly
mentioned
(
requisite
to
counterfet
a
woman
in
that
case
)
being
now
to
play
the
last
and
principall
part
of
the
pageant
,
she
no
sooner
heard
that
the
poore
woman
was
in
trauell
of
childbirth
,
but
she
began
to
grone
,
to
lay
her
downe
vpon
her
bed
,
as
though
the
paines
of
trauell
had
come
vpon
her
;
&
thus
she
continued
groning
,
&
waiting
for
the
womans
child
that
was
promised
her
.
Which
was
accordingly
brought
her
by
certain
midwiues
,
and
that
so
secretly
that
her
husband
did
acknowledge
it
for
his
owne
sonne
,
and
so
it
was
generally
holden
of
the
most
.
But
here
consider
Gods
iust
iudgement
vpon
her
,
viz.
that
she
could
neuer
set
her
loue
and
affection
vpon
him
,
nor
find
in
her
heart
he
should
haue
any
thing
to
do
in
her
house
(
though
by
meanes
of
the
foresaid
supposition
he
was
left
sole
heire
by
his
reputed
father
.
)
And
her
hatred
against
him
increasing
dayly
more
and
more
,
in
the
end
grew
to
that
passe
that
he
was
constrained
to
oppose
himselfe
against
her
,
and
to
seeke
remedie
by
order
of
law
:
where
he
prosecuted
the
matter
so
hotly
in
following
of
his
right
(
as
being
the
sole
heire
)
that
he
called
her
to
account
for
all
the
goods
that
his
father
had
left
her
.
Which
did
so
sting
and
cut
her
to
the
heart
,
that
she
went
about
to
compasse
his
death
;
at
leastwise
it
is
credibly
thought
that
he
was
murthered
by
her
meanes
.
But
consider
another
prank
which
is
oftener
played
by
women
with
child
,
who
desiring
to
be
deliuered
of
a
sonne
(
to
winne
the
loue
of
their
husbands
)
make
enquiry
against
the
time
of
their
trauell
for
some
poore
women
(
who
come
neare
their
count
)
that
they
may
agree
with
them
vpon
some
reasonable
conditions
to
haue
their
sonnes
,
whom
they
may
substitute
in
stead
of
their
owne
,
if
haply
they
be
deliuered
of
a
daughter
.
Yet
this
is
not
the
onely
reason
why
women
vse
these
sleights
.
But
this
I
say
,
that
those
who
vse
these
theeuish
practises
for
the
end
before
mentioned
,
are
farre
more
excusable
(
if
any
may
be
excused
)
then
those
that
practise
them
to
the
end
they
may
enioy
their
husbands
goods
,
and
so
defraud
the
right
heires
.
On
the
other
side
,
there
be
some
who
hide
their
great
bellies
,
that
so
they
may
be
accounted
honest
maids
or
matrons
;
or
lest
it
should
be
knowne
that
those
who
are
now
their
husbands
,
were
formerly
their
harlots
.
For
which
purpose
vertugals
(
inuented
by
curtizan
courtiers
)
serue
them
excellent
well
.
Whereupon
a
certain
Franciscan
descanted
not
amisse
,
who
preaching
at
Paris
on
a
time
,
said
,
that
when
women
began
to
weare
vertugals
,
they
abandoned
vertue
,
but
the
gale
remained
with
them
still
.
32
And
here
I
wil
conclude
this
Chapter
,
though
I
am
not
ignorant
that
this
argument
would
affoord
store
of
matter
to
furnish
a
more
ample
discourse
,
and
that
I
haue
omitted
sundry
particulars
appertaining
thereunto
;
as
traitors
among
the
rest
,
who
of
all
other
theeues
are
most
to
be
detested
.
For
doubtles
whosoeuer
shall
seriously
consider
their
plots
&
practises
,
shall
find
them
as
it
were
compounded
of
all
manner
of
theeuish
practises
.
Nay
I
dare
be
bold
to
say
,
that
he
that
will
make
an
Anatomy
of
treason
,
shall
find
that
it
hath
sundry
veines
(
as
it
were
)
and
sinewes
of
sacriledge
,
except
we
shall
giue
Philosophers
the
lie
,
who
teach
that
friendship
is
a
sacred
thing
,
and
therfore
in
no
case
to
be
violated
:
which
notwithstanding
traitors
do
,
and
that
in
the
first
place
.
Howbeit
,
I
perswade
my selfe
,
that
there
were
not
half
so
many
treasons
in
old
time
,
as
there
are
at
this
day
.
Yet
herein
God
is
mercifull
vnto
vs
,
in
that
as
the
number
of
traitors
doth
more
increase
,
so
doth
the
senate
of
wise
and
deepe-reaching
politicians
,
who
firke
and
firret
them
out
.
Whereof
I
remember
I
haue
read
a
memorable
example
in
Erasmus
his
book
de
Lingua
,
of
Pope
Iulius
the
second
his
Embassadour
,
who
by
speaking
two
or
three
words
bewrayed
himself
,
at
leastwise
gaue
occasion
of
suspition
,
which
layd
the
first
ground
of
his
detection
.
The
story
,
as
I
haue
translated
it
out
of
Latin
,
is
this
.
During
mine
abode
in
England
,
there
came
an
Italian
to
the
Court
,
sent
as
Embassadour
from
Pope
Iulius
the
2.
to
moue
the
King
to
war
against
the
French
.
Who
after
he
had
deliuered
his
embassage
before
the
Kings
priuy
Councell
,
answer
was
made
him
,
that
his
Maiestie
was
for
his
part
willing
and
ready
to
yeeld
to
his
Masters
motion
;
but
that
it
was
not
so
easie
a
matter
to
leuie
such
forces
vpon
the
sodaine
,
as
wherewith
he
might
encounter
so
puissant
a
Prince
;
considering
that
England
by
reason
of
long
peace
had
not
bene
enured
to
the
warres
:
In
answer
wherunto
,
a
word
escaped
him
,
which
he
might
well
haue
kept
in
;
for
he
said
he
had
told
the
Pope
as
much
long
since
:
which
made
the
Lords
of
the
Councell
suspect
that
(
notwithstanding
he
were
the
Popes
Embassadour
)
he
fauoured
the
French
faction
;
whereupon
they
watched
him
so
well
,
that
they
found
him
conferring
by
night
with
the
French
Embassador
:
for
which
fact
he
was
committed
to
prison
,
and
had
all
his
goods
confiscate
.
Howbeit
if
he
had
fallen
into
the
Popes
hands
,
it
would
haue
cost
him
not
only
his
liuelihood
,
but
also
his
life
.
Now
these
words
(
so
sottishly
spoken
by
the
Embassadour
)
gaue
King
Henry
occasion
to
hasten
the
warres
:
whereas
if
he
had
concealed
and
kept
them
to
himselfe
,
he
might
perhaps
haue
accorded
both
Princes
,
and
set
them
at
vnitie
.
This
is
the
story
as
Erasmus
relates
it
,
speaking
of
it
as
of
an
accident
which
fell
out
during
his
abode
in
England
;
and
therefore
might
haue
certaine
intelligence
thereof
,
especially
considering
his
great
credit
in
the
Kings
Court
.
And
I
was
the
more
willing
to
record
it
(
though
onely
by
the
way
)
for
that
it
affoordeth
vs
a
very
rare
example
of
traitors
,
whose
teeth
are
knocked
out
of
their
heads
before
they
can
bite
:
I
meane
who
are
discouered
before
they
can
atchieue
their
plots
and
proiects
,
or
bring
their
purposes
to
their
period
.
I
say
(
onely
by
the
way
)
because
my
purpose
is
not
so
to
insist
vpon
them
as
to
prosecute
them
to
the
full
:
but
to
content
my selfe
with
that
which
hath
bene
spoken
,
leauing
the
Reader
to
search
out
other
examples
which
he
shall
iudge
fittest
for
this
purpose
.
A
matter
of
no
great
difficultie
,
seeing
our
moderne
histories
are
(
as
it
were
)
full
fraught
with
them
.
And
now
I
proceed
to
discouer
,
and
(
as
it
were
)
to
point
forth
other
thefts
with
the
finger
,
not
so
easie
to
be
descried
.
For
though
I
here
end
this
Chapter
(
which
is
too
long
I
confesse
)
yet
I
do
not
bid
adieu
,
nor
giue
a
finall
farewell
to
all
theeues
.
CHAP.
XVI
.
Of
the
thefts
of
Merchants
,
Phisitians
,
Apothecaries
,
&c.
HAuing
formerly
spoken
of
notable
and
famous
theeues
,
who
being
discouered
,
are
straight
condemned
by
the
law
,
and
sent
to
the
gallowes
,
wheresoeuer
iustice
is
rightly
executed
:
It
is
high
time
I
should
now
intreate
of
those
who
cloke
their
thefts
vnder
colour
of
traffick
or
trade
,
office
or
vocation
:
or
(
to
speake
in
a
word
more
plainly
)
who
steale
not
like
theeues
,
but
like
merchants
,
or
men
of
this
or
that
trade
and
occupation
.
But
before
I
enter
discourse
hereof
,
I
must
intreate
those
whose
consciences
witnesse
,
that
they
are
not
of
their
number
to
whom
I
direct
my
speech
,
that
they
would
not
go
about
to
make
their
quarrell
good
,
who
shall
haply
feele
themselues
to
be
galled
hereby
.
For
I
protest
,
my
meaning
is
not
to
speake
any
thing
to
blemish
the
reputation
of
such
as
walke
conscionably
in
their
vocations
and
callings
,
and
demeane
themselues
therein
as
in
the
presence
of
God
.
2
First
then
to
begin
with
Merchants
,
their
prouerbe
is
this
,
Où
marchand
,
où
larron
,
that
is
,
either
a
merchan●
or
a
theefe
.
Which
many
seeme
to
vse
as
a
maske
,
to
the
end
they
may
not
be
discouered
in
their
theeuish
knaueries
.
Others
sweare
they
are
losers
by
selling
their
wares
at
this
or
that
price
;
in
the
meane
while
dispensing
with
their
oath
,
be
it
neuer
so
false
in
the
sence
they
would
haue
others
to
vnderstand
it
:
holding
it
sufficiently
warrantable
,
if
in
their
owne
sence
and
meaning
it
may
passe
for
truth
.
For
there
is
another
prouerbe
which
saith
,
The
merchant
that
is
no
gainer
,
is
a
loser
.
Whereunto
they
haue
relation
,
when
they
sweare
that
they
lose
by
this
or
that
merchandize
.
I
haue
also
heard
of
a
starting-hole
which
certaine
of
them
haue
found
out
,
when
they
sweare
they
haue
refused
thus
much
and
thus
much
,
for
such
and
such
wares
.
But
I
leaue
their
words
,
and
come
to
their
deeds
:
for
we
may
easily
beware
of
their
words
,
if
we
keepe
in
mind
the
Italian
prouerbe
,
Non
ti
sidar
&
non
saray
gabato
,
that
is
,
Trust
not
,
and
thou
shalt
not
be
deceiued
.
3
And
seeing
that
thefts
committed
in
selling
of
wares
,
are
either
in
the
quantitie
or
qualitie
,
I
will
first
begin
with
the
quantitie
,
consisting
in
weights
and
measures
.
And
doubtlesse
,
I
were
worthy
great
blame
(
my
conscience
would
also
checke
me
of
vntruth
)
if
I
should
say
that
our
moderne
merchants
had
forgotten
either
their
cunning
counterpoizing
of
the
ballance
in
weighing
,
or
the
quicke
dexteritie
of
the
thomb
in
measuring
.
Nay
they
are
so
farre
from
yeelding
an
ace
to
their
ancestors
herein
,
that
they
are
able
(
in
regard
of
their
good
proficiencie
in
the
art
)
to
reade
a
lecture
to
those
mentioned
by
Oliuer
Mayllard
,
and
to
teach
them
diuers
subtill
sleights
and
conueyances
in
weighing
and
measuring
,
inuented
since
for
their
owne
aduantage
.
For
touching
the
ballance
,
some
can
make
it
rise
and
fall
as
they
list
,
and
neuer
be
perceiued
:
and
as
for
measuring
,
they
are
not
content
to
vse
the
trick
of
the
thombe
,
but
of
the
ell
also
.
And
yet
without
the
help
of
these
sleights
,
they
can
make
it
come
to
their
owne
reckoning
.
Witnesse
those
who
hauing
some
loose
cloth
,
and
not
well
fulled
by
the
list
(
which
is
commonly
seene
in
narrow
clothes
)
will
be
sure
in
measuring
it
,
not
to
go
farre
in
the
bredth
,
but
measure
it
in
the
list
as
neare
as
possibly
they
can
.
These
few
examples
may
suffice
for
those
that
vse
subtil
conueyances
in
weights
and
measures
.
For
if
I
were
disposed
to
busie
my selfe
with
such
as
giue
indeed
good
weight
and
large
measure
(
but
it
is
good
weight
by
their
owne
weight
,
and
good
measure
by
their
own
measure
,
both
being
false
:
)
besides
that
I
should
tell
you
of
a
thing
not
vnknowne
to
little
children
,
and
which
is
common
to
this
age
with
the
former
,
I
should
speake
of
a
theft
wherein
there
is
neither
subtiltie
nor
sleight
.
Neither
wil
I
mention
such
as
bearing
men
in
hand
that
they
sell
by
a
great
weight
,
sell
by
a
small
:
or
making
as
though
they
did
weigh
and
measure
by
the
standard
of
such
a
citie
,
weigh
and
measure
by
another
.
Both
which
belong
to
quantitie
,
as
hath
bene
said
.
4
Touching
the
qualitie
,
I
meane
thefts
committed
by
falsifying
and
sophisticating
of
wares
,
it
is
a
boundlesse
and
endlesse
argument
.
First
,
there
is
no
doubt
but
that
may
sleights
and
cheating
trickes
haue
bene
practised
heretofore
in
corrupting
and
adulterating
of
wares
:
and
that
many
are
committed
at
this
day
,
which
were
neuer
discouered
before
.
And
besides
those
that
haue
bene
in
former
time
,
and
are
in
vse
at
this
present
,
many
new
ones
are
dayly
minted
,
to
be
put
in
practise
when
others
chance
to
be
discouered
:
considering
also
that
one
country
vseth
this
sleight
,
another
that
.
And
note
,
that
when
I
say
wares
or
merchandize
,
I
meane
generally
all
such
things
wherein
a
man
may
trafficke
,
comprizing
herein
gold
and
siluer
coyned
,
as
being
mettals
wherein
merchants
vse
to
trafficke
,
as
in
common
wares
:
besides
that
they
affoord
meanes
to
trafficke
in
all
other
commodities
.
And
because
my
purpose
is
(
among
other
examles
of
falsification
)
to
insist
in
these
two
mettals
,
I
wil
giue
them
the
first
place
which
they
seeme
to
challenge
of
right
:
sith
not
onely
all
other
commodities
,
but
gold
and
siluer
also
are
falsified
,
to
get
gold
and
siluer
.
First
then
we
are
to
know
that
the
falsifying
of
these
mettals
is
very
ancient
,
as
may
appeare
by
certaine
Greeke
and
Latin
words
seruing
to
expresse
sundry
sorts
of
this
deceitfull
knauery
.
Secondly
,
that
as
the
custome
of
falsifying
mettals
is
ancient
,
so
the
meanes
to
discouer
such
deceitfull
dealing
is
as
ancient
,
as
of
gold
by
the
touchstone
:
whence
this
French
prouerbe
grew
,
which
I
haue
often
heard
at
Paris
:
Il
est
de
bas
or
,
il
craint
la
touche
:
He
is
a
counterfet
,
he
is
afraid
of
the
touchstone
.
But
how
many
peeces
of
gold
are
there
to
be
seene
at
this
day
so
cunningly
falsified
,
that
they
infringe
the
former
prouerbe
,
in
fearing
the
triall
of
the
touchstone
neuer
a
whit
?
How
many
peeces
are
there
to
be
seene
which
must
be
deeply
graued
into
(
especially
in
Portuguizes
,
and
other
peeces
of
the
value
of
halfe
a
Portuguize
,
as
those
of
Saltzbourgh
)
or
else
melted
to
discouer
the
deceit
?
Moreouer
,
there
was
a
time
when
gold
was
not
suspected
to
be
light
,
vnlesse
it
were
clipped
.
Whereas
now
the
fairest
French
crownes
which
are
not
clipped
at
all
,
are
often
the
lightest
,
by
the
cunning
of
those
who
haue
drawne
out
their
quintessence
by
washing
them
.
Further
,
we
know
how
that
not
long
since
it
was
easie
to
know
whether
a
peece
were
souldred
or
charged
,
whereas
now
there
are
some
so
cunningly
souldred
,
that
a
man
had
need
to
put
on
his
spectacles
if
he
would
not
be
deceiued
.
And
whereas
heretofore
a
counterfet
peece
of
gold
and
a
false
peece
of
siluer
(
which
we
call
a
slip
)
was
neuer
so
falsified
but
that
it
was
worth
at
least
the
two
thirds
of
the
value
:
they
haue
now
deuised
a
tricke
to
confound
mettals
so
cunningly
together
,
that
some
crownes
coyned
at
this
day
are
not
worth
eighteene
pence
,
and
some
quart
d'escus
not
worth
two
pence
.
I
am
not
ignorant
that
there
are
diuers
other
subtill
sleights
found
out
to
falsifie
these
mettals
,
but
I
hope
I
haue
sufficiently
spoken
hereof
,
to
giue
notice
how
farre
this
kind
of
theft
(
now
in
vse
)
exceeds
that
which
was
vsed
in
the
dayes
of
our
auncestors
.
And
I
perswade
my selfe
(
if
diligent
inquiry
were
made
)
that
Alchymie
(
which
hath
bewitched
moe
at
this
day
then
euer
it
did
,
euen
Princes
themselues
)
would
be
found
to
be
the
true
cause
thereof
.
For
as
for
those
suiters
who
spent
much
time
in
courting
Penelope
,
were
at
the
last
contented
to
enioy
the
companie
of
her
waiting
maid
:
so
those
who
could
not
with
their
Mercury
become
so
great
Lords
are
they
promised
themselues
,
were
at
the
last
contented
to
become
false
coiners
,
employing
in
this
fine
art
all
those
secrets
and
mysteries
which
they
had
learned
in
blowing
so
many
yeares
together
.
5
Hauing
now
spoken
of
the
falsifying
of
these
two
mettals
wherewith
all
sorts
of
wares
and
merchandize
are
bought
,
seruing
also
as
wares
to
trafficke
in
:
it
will
not
be
amisse
in
the
next
place
to
intreate
of
such
things
,
the
mutuall
intercourse
whereof
maketh
most
for
the
preseruation
of
mans
life
.
What
are
these
(
may
some
say
?
)
Verily
such
as
serue
for
backe
and
belly
.
The
number
of
which
(
albeit
it
be
exceeding
great
and
almost
infinite
,
yet
amongst
those
which
serue
for
the
nourishment
of
the
body
)
I
will
single
out
such
as
are
sold
by
the
Apothecary
,
and
of
such
as
serue
for
attire
,
only
woollen
clothes
and
silkes
.
But
here
some
may
haply
aske
the
reason
,
why
I
should
bid
battell
to
Apothecaries
in
this
particular
,
seeing
the
greatest
part
of
that
which
they
sell
,
is
extraordinary
sustenance
,
seruing
rather
for
the
sicke
then
for
the
sound
?
I
grant
indeed
that
Apothecaries
wares
are
vsually
(
and
almost
onely
)
for
sicke
folkes
(
if
we
except
some
licorish
mouthes
.
)
But
I
make
choise
of
them
the
rather
,
because
the
falsifying
of
them
is
more
dangerous
.
For
whether
is
more
dangerous
,
to
adulterate
the
meate
of
one
that
is
in
health
,
or
of
one
that
is
sicke
?
Doubtlesse
it
cannot
be
denied
,
but
that
there
is
greater
peril
in
corrupting
the
diet
of
the
sick
,
then
of
the
sound
and
healthfull
person
.
If
any
shall
say
,
that
all
drugs
which
Apothecaries
sell
for
the
vse
of
the
sicke
,
are
not
meates
,
but
being
conuerted
into
nourishment
,
become
most
pernicious
.
I
answer
,
that
such
reasons
make
rather
with
me
,
then
against
me
.
For
if
potions
be
not
ministred
for
nourishment
,
but
for
an
Antidote
to
the
disease
(
which
may
well
be
resembled
vnto
poison
)
how
much
greater
must
the
danger
needs
be
in
falsifying
medicines
,
then
in
corrupting
of
meates
?
Besides
,
it
is
not
of
late
time
that
men
began
to
crie
out
against
the
Apothecaries
qui
pro
quo
:
and
we
haue
already
heard
what
sentence
Oliuer
Maillard
hath
giuen
hereof
,
where
he
alleadgeth
the
prouerbe
which
was
currant
in
his
dayes
.
But
to
let
them
passe
with
the
time
past
,
this
I
dare
affirme
for
the
present
,
that
the
abuse
then
committed
as
wel
in
this
as
in
other
respects
,
was
neuer
comparable
to
that
which
is
now
practised
,
not
so
much
for
want
of
knowledge
as
of
good
conscience
(
though
the
error
herein
committed
by
our
ancestors
,
may
well
be
imputed
to
their
ignorance
.
)
For
doubtlesse
,
neither
simple
nor
compound
drugs
were
so
well
knowne
in
the
time
of
the
former
Preachers
,
as
at
this
day
.
But
to
what
end
serue
the
books
which
instruct
vs
in
the
knowledge
of
them
,
except
we
reade
them
?
To
what
end
do
the
Doctors
teach
them
,
if
men
haue
not
care
to
learne
them
?
What
is
a
sicke
man
the
better
if
his
neighbours
garden
(
who
is
very
curious
in
searching
out
of
strange
herbes
)
be
full
of
that
simple
whereof
he
stands
in
need
,
if
the
Apothecary
minister
some
other
vnto
him
which
will
proue
perhaps
as
hurtful
as
the
right
would
haue
bene
healthfull
?
To
what
end
serues
trafficke
(
which
is
now
greater
then
euer
)
if
Apothecaries
make
no
conscience
to
carry
rotten
and
mouldie
drugs
to
the
sick
,
and
as
long
as
they
haue
any
such
,
neuer
take
thought
for
a
new
supply
?
Besides
,
to
what
purpose
is
it
to
haue
a
learned
Phisition
and
fortunate
in
his
practise
,
if
his
receipt
fall
into
the
hands
of
an
Apothecary
that
cannot
reade
it
?
I
hope
Apothecaries
are
not
so
straight
laced
,
but
that
they
will
grant
that
there
are
many
of
their
trade
who
haue
much
ado
sometimes
to
reade
the
prescripts
of
Phisitions
.
Of
mine
owne
knowledge
I
can
say
thus
much
,
that
being
in
place
where
an
Apothecary
was
perusing
a
receipt
,
I
perceiued
that
he
read
a
cleane
contrary
thing
to
that
which
a
few
dayes
before
I
had
learned
at
one
of
Master
Syluius
his
lectures
:
and
thereupon
wagering
with
him
touching
the
particular
wherein
I
found
the
contrarietie
,
we
referred
it
to
the
Phisition
who
had
prescribed
the
receipt
:
who
hauing
demaunded
of
the
Apothecary
,
whether
he
were
not
ashamed
to
make
a
question
of
the
truth
of
my
assertion
,
affirmed
that
the
Phisicke
so
ordered
as
the
Apothecary
had
intended
,
wold
haue
bene
his
patients
death
,
though
he
had
had
a
thousand
liues
.
I
haue
also
heard
it
reported
by
a
very
skilful
and
honest
Apothecary
,
that
himselfe
heard
an
Apothecary
at
Blois
,
in
stead
of
Agarici
optimi
(
mentioned
in
the
Phisitions
prescript
,
and
written
with
an
abbreuiation
(
as
the
maner
is
)
Agarici
opti
with
a
dash
)
read
Agarici
opij
:
which
opium
together
with
other
drugs
,
wrought
in
the
patient
so
contrary
an
effect
to
the
Phisitions
expectation
,
that
except
his
skil
and
prouident
foresight
had
espied
the
error
and
preuented
it
in
time
,
it
would
haue
proued
the
poore
patients
last
sicknesse
.
But
because
(
when
any
obiect
against
them
this
their
accustomed
kind
of
qui
pro
quo
)
they
answer
that
they
follow
the
example
or
practise
of
auncient
writers
,
and
do
as
those
who
in
the
absence
of
the
Parson
go
to
the
Curate
(
as
it
is
in
the
French
prouerb
)
I
would
gladly
request
their
further
answer
to
this
question
,
viz.
whom
they
imitate
of
all
the
ancient
Grecians
,
Latins
,
or
Arabians
,
and
how
their
comparison
can
stand
,
when
in
stead
of
an
hot
herbe
or
drug
,
they
take
one
of
a
cold
operation
,
and
contrarily
:
And
in
stead
of
a
drier
they
vse
a
moister
:
and
in
stead
of
a
looser
,
a
binder
?
&c.
For
I
am
not
ignorant
that
the
ancient
Grecians
haue
written
a
catalogue
of
certaine
drugs
which
might
in
case
of
necessitie
be
vsed
in
stead
of
others
:
howbeit
they
did
it
not
without
examining
the
correspondence
of
their
qualities
;
in
which
point
these
hucksters
follow
them
not
.
For
proofe
whereof
,
I
wold
gladly
see
them
answer
Matthiolus
,
who
reckoneth
vp
a
number
of
simples
which
they
vse
,
mistaking
one
for
another
,
and
others
which
they
falsifie
and
sophisticate
by
their
mixtures
and
blendings
.
But
thus
it
is
,
vnlearned
Apothecaries
wil
be
sure
to
make
no
reply
,
but
will
pull
in
their
hornes
,
and
say
,
that
they
do
as
they
haue
seene
others
do
.
Others
who
haue
studied
the
nature
of
simples
(
though
slenderly
,
God
knowes
)
will
not
sticke
to
compare
with
such
a
learned
man
as
Matthiolus
was
:
nay
some
of
them
are
not
ashamed
to
preferre
themselues
before
him
,
and
to
brag
that
they
know
some
one
herbe
better
then
he
did
:
and
further
,
that
they
do
nothing
in
vsing
their
qui
pro
quo
,
but
they
can
giue
a
reason
for
it
.
To
be
short
,
they
cloke
their
negligence
or
couetousnesse
,
or
both
,
with
certaine
flight
and
triuiall
questions
,
which
they
moue
vpon
some
simples
,
presuming
like
Empericks
vpon
some
experimentall
skill
which
they
arrogate
to
themselues
:
but
poore
patients
(
who
in
the
meane
time
die
in
their
hands
,
and
pay
withall
for
the
pins
)
appeale
from
such
skill
.
6
But
leauing
this
their
qui
pro
quo
,
wherewith
they
cloke
and
colour
their
knaueries
(
though
it
may
be
truly
said
that
they
dance
but
in
a
net
,
and
couer
them selues
but
with
fig-leaues
)
I
will
come
in
the
next
place
to
their
other
sleights
,
which
though
they
be
not
so
commonly
practised
,
yet
are
such
,
as
that
those
who
are
taken
tardie
in
them
,
may
assure
themselues
that
processe
is
already
out
to
attach
them
,
if
it
be
in
place
where
iustice
is
rightly
executed
.
And
first
I
will
begin
with
Saffron
,
concerning
which
Maillard
complaines
of
such
as
vsed
to
moisten
it
,
to
the
end
it
might
be
the
heauier
,
and
of
those
that
mingled
oile
with
it
▪
fol.
66.
col
.
3.
Nunquid
ponitis
oleum
in
croco
ad
dandum
sibi
colorem
&
pondus
?
He
had
spoken
before
of
this
wicked
custom
of
moistning
not
only
bags
of
saffron
,
but
also
of
ginger
,
pepper
and
cinnamon
,
fol.
27.
col
.
2.
Et
vos
qui
ponitïs
bags
gingiberis
,
piperis
,
croci
,
canellae
(
&
sic
de
alijs
aromaticis
rebus
)
infra
caueam
super
terram
,
vt
magis
ponderent
.
His
former
words
are
these
:
Et
vos
Apothecarij
qui
ponitis
gingiber
ad
faciendum
species
,
nunquid
consilium
datis
seruitoribus
vestris
ita
faciendi
?
And
in
the
place
which
I
first
alledged
,
he
saith
of
the
same
abuse
.
Habetis
gingiber
,
nunquid
permutatis
cum
canella
ad
faciendum
species
?
These
are
(
as
I
remember
)
the
greatest
complaints
which
this
preacher
taketh
vp
against
Apothecaries
and
Grocers
of
those
dayes
.
But
(
alas
)
if
he
were
now
liuing
to
see
the
demeanour●
of
some
of
them
,
he
might
well
say
that
he
complained
without
cause
.
For
what
is
it
(
I
beseech
you
)
in
comparison
of
that
which
is
practised
at
this
day
?
especially
since
the
custome
hath
bene
euery
where
so
rife
,
to
sell
bags
of
spices
ready
garbled
?
who
knoweth
not
that
they
dust
ocre
into
it
,
and
peeces
of
bricks
beaten
small
,
and
oftentimes
rice
,
coriander
,
and
crusts
of
bread
,
to
helpe
the
colour
?
And
lest
spices
by
such
mixtures
should
lose
the
strength
and
sharpnesse
,
they
mingle
pepper
of
Callicut
(
commonly
called
Guinnie
pepper
)
therewith
:
as
also
halfe
graines
of
paradice
,
with
poudred
pepper
,
and
beaten
almonds
with
saffron
.
They
also
falsifie
Scammonie
sundry
wayes
.
And
as
for
Theriack
(
called
Triacle
)
many
Apothecaries
take
any
rotten
drugs
of
their
shops
that
come
first
to
hand
,
and
hauing
well
beaten
them
,
put
inke
vnto
them
to
helpe
the
colour
.
In
a
word
,
there
is
not
so
much
as
Muskand
Amber
,
which
they
sophisticate
not
.
Besides
,
they
put
hot
herbes
into
certaine
salues
and
ointments
in
stead
of
cold
.
But
I
will
referre
other
falsifyings
or
sophistications
to
be
deciphered
by
those
of
whom
I
haue
learned
those
alreadie
mentioned
,
contenting
my selfe
with
this
which
hath
bin
said
,
which
may
suffice
to
giue
warning
thereof
.
7
There
is
yet
another
dangerous
qui
pro
quo
,
where
they
put
the
dose
of
one
drug
for
the
dose
of
another
,
as
when
in
stead
of
sixe
drammes
of
a
drugge
which
is
lesse
laxatiue
,
and
two
of
that
which
is
more
,
they
put
the
cleane
contrarie
.
8
I
proceed
now
to
another
kind
of
qui
pro
quo
,
more
practised
(
I
take
it
)
in
these
dayes
then
euer
it
was
by
our
ancestors
,
especially
considering
that
Maillard
maketh
no
mention
thereof
.
What
may
this
be
,
may
some
say
?
Verily
when
they
minister
to
a
man
,
phisicke
prescribed
for
a
woman
,
and
contrarily
:
likewise
to
a
yong
man
phisicke
for
an
old
man
,
and
to
an
old
man
phisicke
for
a
yong
man
:
to
one
that
is
sicke
of
the
dropsie
,
phisicke
for
one
in
a
consumption
,
&
contrà
.
Whereof
a
yong
gentleman
of
Sauoy
could
giue
sufficient
testimony
,
to
whom
they
ministred
on
his
mariage
day
a
potion
prescribed
for
one
that
had
a
feuer
,
in
stead
of
a
drinke
which
should
haue
made
him
more
lustie
and
frolicke
;
so
that
being
in
bed
with
his
bride
,
he
was
constrained
to
purge
all
the
night
long
the
contrary
way
.
But
he
at
Lyons
scaped
not
at
so
easie
a
rate
:
for
a
barber
hauing
giuen
him
a
bottle
full
of
aqua
fortis
(
which
he
had
taken
out
of
a
cupboord
in
the
night
,
in
stead
of
another
water
)
and
the
patient
hauing
drunke
it
,
it
brought
him
to
his
end
in
lesse
then
foure
and
twentie
houres
;
which
accident
happened
about
sixe
and
twentie
yeares
ago
.
Now
if
any
shall
aske
what
theft
Apothecaries
commit
herein
?
I
answer
,
that
whosoeuer
performes
not
his
dutie
in
his
trade
,
and
yet
taketh
mony
as
though
he
performed
it
,
is
a
theef
;
whether
the
fault
proceed
from
his
insufficiencie
and
want
of
requisite
knowledge
,
or
from
carelesnesse
by
reason
of
a
cheuerell
conscience
.
But
I
shall
not
need
(
I
hope
)
to
speake
further
of
this
matter
,
to
proue
that
our
age
deserues
to
beare
away
the
bell
as
well
in
this
as
in
other
thefts
:
neither
is
it
my
meaning
that
my
former
discourse
should
any
way
cracke
the
credit
of
those
who
attend
vpon
their
callings
as
they
ought
,
but
rather
to
bring
them
in
greater
credite
with
such
as
feare
to
fall
into
the
hands
of
such
like
hucksters
.
9
But
I
might
haply
be
suspected
to
haue
dealt
vnder
hand
with
Phisitions
,
if
I
should
spare
to
speake
of
them
,
hauing
spoken
so
largely
of
Apothecaries
.
I
wil
therefore
(
to
take
away
all
such
suspition
)
enter
some
discourse
of
them
also
,
beginning
with
that
which
I
heard
related
in
my
fathers
house
at
Paris
in
the
audience
of
many
,
by
a
doctor
of
Phisicke
,
a
man
of
good
account
(
although
this
his
relation
did
not
a
little
blemish
his
reputation
in
the
iudgment
of
all
that
heard
him
.
)
I
had
(
said
he
)
a
fat
Abbot
in
cure
,
and
had
brought
him
to
so
good
a
passe
,
that
I
could
easily
haue
recouered
him
in
a
short
time
;
but
well
perceiuing
that
whereas
in
the
strength
of
his
disease
he
promised
mountaines
of
gold
,
with
abatement
of
his
paine
he
abated
the
promised
and
deserued
reward
,
scarcely
affoording
me
a
merry
looke
or
a
faire
word
of
any
reasonable
contentment
:
I
took
this
course
for
mine
owne
satisfaction
:
I
told
him
that
I
doubted
a
dangerous
relapse
,
which
would
proue
worse
then
the
disease
,
and
that
I
saw
euident
symptomes
thereof
,
and
therefore
that
it
was
necessary
he
should
take
another
potion
to
preuent
the
worst
.
So
I
prepared
and
deliuered
it
,
and
it
wrought
the
wished
effect
so
wel
,
that
,
within
two
houres
after
,
he
found
he
had
reckoned
all
this
while
without
his
host
,
and
stood
in
greater
need
of
me
then
euer
before
.
Being
in
this
pitifull
plight
,
he
sent
for
me
againe
and
againe
:
but
as
he
had
bene
forgetfull
to
content
me
,
so
was
I
vnwilling
to
pleasure
him
.
I
was
(
at
least
would
be
)
otherwise
employed
.
At
last
comes
one
of
his
men
,
who
greasing
my
fist
reasonably
well
,
told
me
that
his
master
intreated
me
for
Gods
sake
to
visite
him
,
thinking
verily
he
should
neuer
escape
.
This
fellow
hauing
vsed
the
onely
meanes
to
dispatch
my
businesse
,
intreated
so
well
,
that
I
went
to
the
Abbot
,
whom
within
three
dayes
I
recouered
again
,
and
made
him
as
merry
as
Pope
Iohn
,
neither
did
he
afterwards
sticke
to
regreet
me
with
the
said
siluer
salutation
.
This
is
the
story
,
almost
word
for
word
as
himselfe
reported
it
,
not
thinking
to
disgrace
himselfe
any
whit
thereby
(
though
he
did
to
his
losse
,
as
he
well
perceiued
afterwards
,
wishing
,
with
a
hundred
lashes
well
set
on
,
he
might
retract
his
ouer
lauish
disclosing
of
it
,
which
so
nearely
concerned
both
his
credite
and
commoditie
:
)
but
imagining
that
those
which
heard
him
did
little
fauour
the
Monkish
fraternitie
,
he
thought
(
belike
)
their
dislike
of
them
and
their
bad
dealings
,
would
haue
moued
them
to
fauour
his
folly
,
or
at
least
to
dispence
with
his
cheuerel
conscience
in
abusing
the
Abbot
,
and
so
mickle
mirth
would
haue
ensued
thereon
.
But
it
was
the
will
of
God
that
the
testimony
which
he
gaue
against
himselfe
should
not
be
forgotten
.
Now
then
consider
(
gentle
Reader
)
in
what
a
dangerous
case
those
patients
are
which
fall
into
such
mens
hands
.
For
if
when
they
vse
all
their
skill
and
knowledge
,
yea
and
all
their
conscience
,
they
often
hurt
intending
to
heale
,
not
knowing
what
they
haue
done
till
it
be
past
remedie
.
What
a
lamentable
thing
is
it
,
when
of
set
purpose
they
hazard
the
liues
of
their
patients
,
onely
to
trie
some
paradoxicall
receipt
,
which
they
haue
haply
dreamed
of
?
and
(
which
is
worse
)
when
they
purposely
intend
(
the
toy
so
taking
them
in
the
head
)
to
wreake
some
reuengefull
humour
vpon
those
whom
they
haue
in
their
hands
,
as
when
the
barber
holds
the
razor
to
a
mans
throate
?
But
leauing
this
argument
(
as
belonging
to
the
tractate
of
murder
rather
than
to
this
of
theft
)
I
wil
speake
only
of
those
,
who
the
more
they
fat
the
churchyard
,
the
more
they
fill
their
purses
,
cloking
their
ignorance
with
arrogancy
and
impudencie
.
For
I
perswade
my selfe
that
this
age
and
that
last
past
,
will
better
furnish
vs
with
examples
of
the
greedy
couetousnesse
and
blockish
ignorance
of
Phisitions
,
then
any
of
the
former
.
First
therefore
concerning
couetousnes
,
where
can
a
man
find
the
like
to
that
of
one
called
Petrus
Aponus
or
Petrus
de
Apono
,
professor
of
Phisicke
at
Bononia
,
who
would
neuer
go
out
of
the
citie
to
visit
any
patient
vnder
fiftie
French
crownes
a
day
:
and
being
vpon
a
time
sent
for
by
the
Pope
,
before
he
would
go
,
he
bargained
for
foure
hundred
French
crownes
the
day
.
Which
puts
me
in
mind
of
that
which
Philip
Commineus
recordeth
of
a
Phisition
called
M.
Iames
Cottier
,
to
whom
King
Lewis
the
eleuenth
gaue
fiftie
foure
thousand
French
crownes
in
ready
mony
(
which
was
aboue
the
rate
of
ten
thousand
French
crownes
a
moneth
)
besides
he
gaue
vnto
his
nephew
the
Bishoprick
of
Amiens
,
and
diuers
offices
and
lands
to
him
and
his
friends
:
where
he
to
recompence
the
King
for
these
so
great
fauours
,
vsed
him
as
if
he
had
bene
his
slaue
,
giuing
him
such
hard
and
outragious
words
as
a
master
would
hardly
giue
his
seruant
.
But
I
will
here
set
downe
the
historiographers
owne
words
,
who
(
as
it
is
wel
knowne
)
is
famous
aboue
al
that
haue
written
the
French
storie●
,
as
being
accounted
another
Thucydides
.
These
therefore
are
his
words
in
the
Chapter
where
he
sheweth
how
he
suspected
all
men
a
little
before
his
death
.
He
had
(
saith
he
)
a
Phisition
called
M.
Iames
Cottier
,
to
whom
he
gaue
for
fiue
moneths
54.
thousand
French
crownes
in
ready
mony
,
which
was
after
the
rate
of
ten
thousand
crowns
a
moneth
,
and
foure
thousand
ouerplus
:
besides
he
gaue
the
Bishoprick
of
Amiens
to
his
nephew
,
and
other
offices
and
lands
to
him
and
his
friends
.
The
said
Phisition
vsed
the
King
so
roughly
with
hard
outragious
words
,
as
no
man
would
haue
vsed
his
seruant
.
Moreouer
the
King
was
so
afraid
of
him
,
that
he
durst
not
turne
him
away
(
telling
many
how
it
grieued
him
.
)
Howbeit
he
durst
not
aduenture
to
cast
him
off
,
as
he
did
all
his
other
seruants
;
because
he
told
him
boldly
,
I
know
(
saith
he
)
you
will
shortly
turne
me
off
,
as
you
do
your
other
seruants
,
but
(
by
a
great
oath
he
swore
)
if
you
do
it
,
you
shall
neuer
liue
a
weeke
after
.
These
words
did
so
exceedingly
terrifie
the
King
,
that
he
neuer
left
flattering
of
him
,
and
giuing
him
what
he
would
demaund
;
which
was
a
great
purgatory
for
him
in
this
world
,
considering
the
great
obeisance
so
many
great
Lords
and
men
of
worth
had
done
vnto
him
.
See
here
what
this
historian
reporteth
of
this
phisition
:
who
in
two
other
places
maketh
expresse
mention
of
ten
thousand
French
crownes
which
he
monethly
receiued
.
These
few
examples
will
make
vs
lesse
to
wonder
at
that
which
Froissart
reporteth
of
a
Phisition
called
M.
William
of
Harsely
,
who
cured
the
French
King
Charles
the
sixt
,
and
restored
him
both
to
his
wit
&
health
;
how
that
he
died
worth
three
thousand
pounds
in
ready
mony
.
But
it
shall
not
be
amisse
to
alleadge
the
words
of
the
historian
,
seeing
he
speaketh
as
wel
of
the
couetousnesse
of
Phisitions
in
generall
,
as
of
the
said
William
in
particular
.
For
hauing
spoken
of
this
his
great
cure
,
he
further
addeth
,
that
it
was
thought
expedient
and
requisite
stil
to
retaine
this
William
of
Harsely
in
the
Court
,
and
fully
to
satisfie
him
to
his
contentment
:
(
for
this
is
the
period
of
Phisitions
purposes
,
to
catch
the
rewards
,
and
to
pocket
vp
the
gifts
of
Lords
and
Ladies
,
great
ones
especially
,
whom
they
visit
and
haue
in
cure
.
)
Well
,
they
intreated
him
to
make
his
abode
with
the
King
;
but
he
requested
them
to
hold
him
excused
,
saying
he
was
old
,
weake
,
and
crazed
,
and
could
hardly
accommodate
himselfe
to
the
fashions
of
the
Court
:
in
a
word
,
that
he
would
returne
to
his
owne
home
.
They
perceiuing
him
inexorable
,
would
not
retaine
him
perforce
,
but
suffered
him
to
depart
,
with
a
faire
reward
of
a
thousand
crownes
in
gold
;
offering
him
moreouer
,
that
if
it
would
please
him
to
make
his
repaire
to
the
Court
,
he
should
be
furnished
with
foure
horses
at
the
Kings
cost
,
when
he
thought
good
.
But
I
suppose
he
neuer
came
thither
after
.
For
being
come
to
Laon
(
where
his
most
abode
was
)
death
intercepted
his
returne
.
He
died
very
rich
,
leauing
behind
him
the
summe
of
three
thousand
pounds
in
ready
mony
.
In
his
life
he
was
most
miserable
,
taking
pleasure
in
nothing
but
in
treasuring
vp
store
of
Ark-Angels
:
his
expences
in
housekeeping
vsually
not
amounting
the
summe
of
two
pence
halfepenie
the
day
,
(
for
he
would
make
bold
with
his
neighbours
for
his
diet
.
)
All
Phisitians
are
sicke
of
the
same
disease
.
10
But
I
may
not
ouer-passe
one
who
hath
surpassed
(
I
suppose
)
not
onely
the
rest
of
that
profession
,
but
the
rest
of
that
qualitie
,
I
meane
of
that
couetous
disposition
(
who
died
nine
yeares
since
or
thereabout
)
called
Iacobus
Syluius
:
one
of
whose
tricks
shall
suffice
to
giue
a
tast
of
the
rest
.
He
was
a
man
endued
with
most
profound
knowledge
in
Phisicke
,
and
an
admirable
dexteritie
in
deliuery
of
his
mind
,
so
that
he
could
speake
readily
as
good
and
pure
Latin
,
as
his
profession
would
permit
:
in
a
word
,
he
was
so
rarely
accomplished
in
regard
of
the
Theorick
,
that
if
it
had
bin
seconded
by
practise
,
he
might
wel
haue
bin
reputed
another
Galen
.
But
cursed
couetousnes
had
so
possessed
and
poisoned
his
heart
,
and
had
made
him
so
to
forget
God
and
all
goodnesse
,
that
whereas
(
to
manifest
his
gratitude
to
the
giuer
of
those
gifts
)
he
should
haue
taught
some
poore
schollers
priuatly
for
the
publick
good
:
he
contrariwise
would
not
permit
so
much
as
fiue
or
sixe
poore
schollers
to
heare
his
publicke
lecture
gratis
,
no
not
among
two
or
three
hundred
who
payed
him
monethly
a
quart
d'escu
a
peece
.
Nay
,
it
strooke
him
to
the
heart
to
see
at
his
lecture
(
in
the
Colledge
of
Tricquet
in
Paris
,
where
he
vsed
to
reade
before
he
was
the
Kings
professor
)
two
poore
schollers
who
had
payed
him
nothing
;
so
that
he
commaunded
them
forthwith
to
get
them
gone
:
which
they
being
vnwilling
to
do
,
he
told
the
rest
,
that
except
they
thrust
them
forth
,
he
would
not
proceed
.
Which
I
report
not
vpon
hearesay
,
but
as
being
an
eye
and
eare-witnesse
thereof
.
This
fact
was
thought
so
strange
,
that
a
Scot
(
least
he
should
vnprouided
for
at
his
death
,
which
happened
〈◊〉
till
long
after
)
made
him
an
Epitaph
,
in
a
distich
of
excellent
good
grace
,
to
expresse
this
his
couetous
disposition
,
which
brought
him
into
so
great
disgrace
.
The
distich
is
this
:
Syluius
hic
situs
est
,
gratis
qui
nil
dedit
vnquam
:
Mortuus
&
,
gratis
quòd
legis
ista
,
dolet
.
That
is
,
(
as
I
haue
turned
it
)
Syluius
lies
here
in
this
graue
,
That
neuer
any
thing
gratis
gaue
:
And
still
it
grieues
him
being
dead
,
His
Epitaph
may
be
gratis
read
.
But
besides
his
intollerable
couetousnesse
,
he
had
this
bad
qualitie
,
to
enuie
the
students
of
his
profession
,
seeming
to
affect
nothing
more
then
to
bring
them
to
a
dislike
thereof
.
For
proofe
whereof
I
might
here
alleadge
the
oration
which
he
made
at
his
first
and
second
lecture
,
when
he
was
aduanced
to
be
the
Kings
professor
.
But
that
I
remember
he
wold
often
say
,
that
a
man
could
not
be
a
Phisition
without
the
knowledge
of
all
arts
and
sciences
;
and
that
it
was
absolutely
necessary
he
should
be
of
a
good
and
strong
constitution
.
Yea
,
that
it
was
meere
madnesse
for
poore
schollers
to
studie
Phisicke
:
alleadging
for
this
purpose
(
besides
sundry
other
arguments
)
the
saying
of
Iuuenal
:
Haud
temerè
emergunt
,
quorum
virtutibus
obstat
Res
angusta
domi
.
It
being
requisite
(
and
that
for
many
reasons
)
that
students
in
this
art
should
haue
wherewith
to
maintaine
themselues
.
But
no
more
of
this
man
.
To
come
therefore
to
the
couetous
humors
of
others
of
his
profession
:
we
haue
already
recorded
the
storie
of
King
Lewis
his
Phisition
(
as
we
found
it
in
Philip
Commineus
)
in
whom
this
vice
(
as
we
haue
heard
)
was
accompanied
with
incredible
arrogancie
:
yet
those
who
haue
read
the
story
of
a
Phisition
of
[
*
](A68037-e29750-b)
*
〈◊〉
Syracuse
.
Sarragose
in
Sicilie
(
called
Menecrates
)
will
not
thinke
it
altogether
incredible
:
for
he
was
not
ashamed
,
when
he
writ
to
any
Prince
,
to
stile
himselfe
Menecrates
,
otherwise
God
Iupiter
.
This
Epistle
among
others
he
writ
to
Philip
of
Macedon
,
father
to
Alexander
the
great
:
Thou
art
King
of
Macedonia
,
and
I
am
King
of
the
Art
of
Phisicke
:
thou
mayst
(
if
thou
wilt
)
put
those
to
death
that
are
in
health
,
and
I
can
saue
the
life
of
such
as
are
sicke
,
and
to
the
healthfull
I
can
giue
long
life
without
sicknesse
.
Therefore
the
Macedonians
which
are
liuing
are
thy
subiects
;
but
those
that
shal
liue
,
are
mine
.
For
I
Iupiter
giue
them
life
.
To
this
King
Philip
answered
very
fitly
and
finely
in
a
word
;
which
being
translated
into
English
,
cannot
haue
the
like
grace
that
it
hath
in
Greeke
.
For
all
his
Letter
was
nothing
else
but
a
salutation
,
which
the
Grecians
were
wont
to
vse
when
they
writ
to
any
,
wishing
them
all
health
;
as
if
he
should
say
,
Philip
vnto
Menecrates
wisheth
all
health
:
there
being
an
equiuocation
in
the
salutation
;
for
he
referred
that
to
the
health
of
the
mind
,
which
seemed
to
be
spoken
(
as
it
is
commonly
taken
)
of
the
health
of
the
bodie
:
as
though
he
should
haue
said
,
This
shall
suffice
for
a
full
answer
,
that
thy
braine
is
out
of
temper
.
But
let
vs
heare
another
manner
of
brauado
vsed
by
this
diuellish
Phisition
,
who
would
needs
be
called
God
.
For
seeing
none
but
he
(
as
himselfe
bragged
)
could
cure
certaine
diseases
which
were
thought
to
be
incurable
;
he
bound
his
patients
,
that
for
the
benefit
of
their
health
once
recouered
,
they
should
euer
after
obey
and
serue
him
as
slaues
and
vassals
:
which
they
did
,
all
yeelding
their
sworne
seruice
to
their
said
Soueraigne
;
and
in
their
seuerall
habits
,
one
like
Hercules
,
another
like
Apollo
,
a
third
like
Mercurie
,
another
like
Aesculape
,
some
like
one
god
,
and
some
like
another
,
attended
on
this
iolly
Iupiter
clothed
in
his
royalties
.
But
as
the
answer
of
King
Philip
wel
befitted
this
glorious
foole
;
so
the
seruice
he
did
him
afterwards
,
no
lesse
became
his
godhead
.
For
,
hauing
inuited
him
to
supper
with
all
the
gods
of
his
retinue
,
in
stead
of
such
meats
as
others
which
sate
at
the
table
with
him
were
serued
with
,
he
caused
oblations
to
be
offered
vpon
their
table
(
whereon
an
altar
was
erected
)
and
store
of
perfumes
,
frankincense
,
and
sweete
odours
to
be
burned
before
them
:
which
when
these
new
gods
saw
,
they
stole
away
one
by
one
,
monstrously
ashamed
,
but
more
an
hungred
.
We
further
reade
in
Ctesias
of
a
Phisition
who
had
such
a
conceit
of
himselfe
,
that
he
presumed
to
make
the
daughter
of
a
King
of
Persia
his
lemman
,
vnder
colour
of
curing
her
of
a
disease
.
As
also
in
other
historians
,
how
that
certaine
Phisitions
vnder
the
like
colour
abused
diuers
Romane
Ladies
.
Now
let
the
Reader
consider
how
many
honest
men
may
be
made
cuckolds
by
this
meanes
.
True
it
is
indeed
,
that
a
taylor
of
Florence
(
thus
abused
by
a
Phisition
)
was
kindly
reuenged
of
him
for
this
iniury
:
for
coming
home
and
finding
his
wife
weeping
and
exceedingly
perplexed
for
the
outrage
which
the
Phisitian
(
intreated
by
him
to
visit
her
)
had
done
vnto
her
neuer
making
shew
or
semblance
that
he
knew
of
any
such
thing
,
he
went
to
the
Phisitians
house
about
a
weeke
after
,
when
he
was
from
home
;
and
taking
a
faire
peece
of
cloth
with
him
,
brought
it
to
his
wife
,
telling
her
that
he
was
sent
to
take
measure
of
her
for
a
peticoate
;
whereupon
she
going
with
him
into
a
by-roome
to
vndresse
her selfe
,
he
vsed
her
,
as
her
husband
had
vsed
his
wife
.
But
to
returne
to
couetousnesse
,
one
of
the
two
vices
wherewith
I
began
this
present
discourse
;
is
it
not
strange
to
consider
that
there
should
be
such
couetous
Phisitians
at
this
day
,
as
are
not
ashamed
to
importune
and
sollicite
their
patients
(
being
as
yet
in
no
danger
of
death
)
to
make
them
their
heires
,
though
no
soule
sibbe
vnto
them
?
And
is
it
not
yet
more
strange
,
that
they
should
so
inueigle
them
as
to
obtaine
it
of
them
.
11
I
come
in
the
next
place
to
the
ignorance
of
those
horseleaches
which
take
vpon
them
the
profession
of
Phisicke
:
an
argument
so
large
and
ample
,
that
it
might
furnish
vs
with
sufficient
matter
to
fill
vp
a
large
volume
,
being
also
common
to
this
age
with
the
former
.
But
I
dare
boldly
affirme
,
that
it
is
so
much
the
more
admirable
and
lesse
excusable
in
this
then
in
the
former
,
in
that
the
light
of
learning
shineth
now
more
clearely
then
it
did
in
former
time
:
or
(
to
speake
more
properly
)
in
that
the
palpable
darknesse
of
those
times
is
now
turned
into
a
bright
Sun
shine
.
For
if
euer
there
were
art
or
science
poorely
arrayed
,
and
pitifully
handled
,
doubtlesse
it
may
truly
be
said
of
Phisicke
aboue
the
rest
:
on
the
other
side
,
if
euer
there
were
art
or
science
richly
decked
,
beautified
,
adorned
,
and
restored
to
it
former
splendor
and
dignitie
;
Phisicke
questionlesse
hath
the
pricke
and
the
prise
:
especially
since
students
began
to
draw
that
out
of
the
cleare
fountaines
,
which
they
had
taken
before
out
of
troubled
streames
;
considering
also
that
many
stand
in
no
need
of
interpreters
to
expound
their
teachers
.
What
a
shame
is
it
then
(
for
I
am
ashamed
to
vtter
it
)
to
heare
some
Phisitians
euen
at
this
day
call
a
clyster
a
cryster
?
For
if
it
do
not
become
a
poore
tradesman
,
who
neuer
learned
his
A
,
B
,
C
;
and
if
being
pronounced
by
him
,
it
sound
harshly
in
the
eares
of
such
as
haue
but
onely
learned
to
speake
in
some
tollerable
manner
:
what
eares
(
but
those
of
an
asse
)
can
endure
to
heare
it
thus
pronounced
by
those
who
do
not
onely
professe
this
science
,
but
enrich
and
raise
themselues
thereby
?
And
let
the
Reader
consider
how
they
pronounce
other
words
,
who
are
so
barbarous
in
this
which
is
so
common
,
and
how
they
vse
them
crisse-crosse
and
kim kam
.
But
what
is
it
to
me
(
may
some
say
)
though
a
Phisitian
be
ignorant
of
the
trickes
and
termes
of
art
,
so
he
be
skilfull
in
his
profession
?
I
grant
indeed
,
that
ignorance
of
the
termes
might
well
be
borne
with
,
if
it
were
so
:
yet
thus
much
I
dare
say
,
that
those
who
are
barbarous
in
the
termes
of
Phisicke
,
do
commonly
practise
the
Art
barbarously
.
(
Howbeit
when
I
speake
of
the
barbarousnesse
of
the
tongue
,
I
include
not
the
Arabian
herein
,
so
it
remaine
entire
and
in
his
puritie
.
)
But
how
(
I
beseech
you
)
should
they
be
good
practitioners
in
Phisick
,
who
are
not
only
ignorant
of
the
terms
,
but
of
the
very
things
themselues
belonging
to
the
Art
signified
by
these
termes
?
For
example
,
though
a
Phisitian
could
not
giue
the
proper
name
to
such
or
such
an
herbe
,
it
were
not
greatly
material
,
so
he
knew
it
,
and
could
shew
it
(
if
need
were
)
to
the
ignorant
Apothecary
.
But
how
should
they
do
this
,
when
as
many
who
know
the
right
names
of
simples
,
and
who
in
all
reason
should
haue
more
knowledge
then
any
Apothecary
,
content
themselues
with
this
,
that
their
Apothecaries
know
them
?
So
that
whereas
they
should
controll
Apothecaries
,
they
are
often
controlled
euen
by
Apothecaries
themselues
.
Nay
,
some
are
so
impudent
,
that
they
sticke
not
to
say
,
that
the
knowledge
of
simples
belongeth
not
to
their
profession
,
and
that
they
must
needs
trust
Apothecaries
therein
.
Wherein
(
me
thinkes
)
they
do
as
one
,
who
giuing
good
aduice
,
should
leaue
it
to
be
practised
by
the
first
commer
,
not
knowing
whether
he
were
able
to
performe
it
or
not
.
For
vndoubtedly
the
good
receipt
of
a
Phisitian
,
is
a
good
aduice
which
he
giueth
his
sick
patient
.
But
what
a
miserable
thing
is
it
,
if
he
must
trust
an
Apothecary
therwith
,
himselfe
being
not
able
to
iudge
whether
he
do
well
or
ill
:
nay
,
being
altogether
ignorant
whether
in
stead
of
vsing
such
or
such
simples
which
are
soueraigne
and
medicinall
,
he
vse
others
which
are
dangerous
and
mortall
?
And
I
would
gladly
aske
them
(
if
I
thought
they
would
answer
me
)
what
name
they
best
deserue
in
the
opinion
of
the
most
competent
Iudges
that
euer
were
,
to
wit
,
Hippocrates
and
Galen
;
who
are
neither
good
Herbalists
nor
Anatomists
?
For
if
in
ancient
time
they
thought
it
absurd
to
separate
Chirurgery
from
Phisicke
(
seeing
that
a
Chirurgeon
,
to
speake
properly
and
according
to
the
Etymologie
of
the
word
,
is
nothing
else
but
a
Phisitian
that
worketh
with
the
hand
)
what
shall
we
say
of
those
Phisitians
who
haue
no
care
to
know
either
the
fabricke
and
frame
of
the
body
,
or
the
nature
and
qualitie
of
those
drugs
and
simples
which
they
prescribe
?
but
leaue
the
one
to
Anatomists
,
the
other
to
those
whom
they
call
Herbalists
.
Neuerthelesse
I
am
not
ignorant
that
these
different
offices
are
not
vsed
euery
where
.
Howbeit
I
perswade
my selfe
that
all
truly
ingenuous
who
are
not
forestalled
with
a
preiudicate
opinion
,
will
grant
me
that
there
are
many
to
be
found
almost
in
euery
place
,
who
take
vpon
them
the
practise
of
Phisicke
,
and
yet
haue
need
of
such
officers
and
attendants
to
trot
after
their
tailes
(
if
I
may
vse
so
homely
a
phrase
.
)
12
I
proceed
now
to
other
practises
of
ignorant
Phisitians
,
no
lesse
dangerously
pernicious
then
impudently
audacious
.
Some
there
be
that
bargaine
with
Apothecaries
to
keepe
the
receipts
of
learned
Phisitians
,
and
to
write
in
euery
of
them
for
what
disease
it
was
prescribed
.
Then
,
not
considering
whether
their
patients
sicknesse
proceed
from
the
like
cause
,
whether
they
be
of
the
same
temperature
and
age
,
and
keepe
the
same
diet
;
nay
,
not
respecting
whether
the
patient
be
a
man
or
a
woman
,
cause
them
to
swallow
the
same
pilles
,
and
to
drinke
the
same
potions
.
Others
vse
the
receipts
of
ancient
Phisitians
,
hauing
no
regard
of
our
climate
and
maner
of
life
,
altogether
differing
from
theirs
.
Others
follow
their
owne
appetite
in
prescribing
their
patients
a
diet
of
such
or
such
meats
▪
so
that
a
Phisitian
who
naturally
loueth
or
misliketh
these
or
these
meates
,
will
prescribe
them
or
forbid
them
his
patients
accordingly
.
Others
againe
,
being
afraid
to
lose
their
reputation
,
prescribe
presently
vpon
the
first
view
of
the
vrine
,
not
asking
wherof
the
patient
doth
complaine
:
albeit
many
learned
Phisitians
acknowledge
that
a
man
ought
not
to
trust
too
much
to
the
crisis
of
the
vrine
,
but
to
vse
it
onely
as
a
help
,
being
ioyntly
considered
with
other
symptomes
.
And
if
the
learned
haue
small
insight
into
vrines
(
as
themselues
confesse
)
how
skilfull
are
the
ignorant
therein
,
may
we
thinke
?
Verily
we
assure
our selues
that
they
haue
no
skill
in
them
at
all
:
yet
they
are
the
men
(
forsooth
)
who
as
soone
as
they
haue
looked
vpon
the
vrine
,
straight
put
pen
to
paper
,
to
prescribe
some
receipt
for
their
patients
,
without
any
further
inquiry
after
such
symptoms
as
might
bring
them
to
the
knowledge
of
the
disease
.
At
least
,
that
Phisitian
ought
ingeniously
to
haue
acknowledged
himselfe
to
haue
bin
altogether
blind
in
such
matters
,
or
to
haue
put
on
a
false
paire
of
spectacles
;
who
when
one
brought
him
a
mans
state
,
and
told
him
that
it
was
a
womans
who
was
thought
to
be
with
child
;
answered
,
that
he
knew
very
well
by
her
vrine
,
that
she
was
with
childe
indeed
,
and
that
she
might
assure
her selfe
thereof
.
13
But
leauing
their
other
deuices
to
be
discussed
by
those
who
haue
more
leasure
then
my self
,
I
will
speake
a
word
or
two
of
Barbers
&
Chirurgians
:
yet
recording
no
extraordinary
thing
,
but
onely
that
which
many
vpbraid
them
with
and
lay
in
their
dish
,
viz.
how
they
deferre
that
to
the
twentieth
or
thirtieth
dressing
,
which
they
might
haue
applied
at
the
third
or
fourth
,
keeping
the
wound
fresh
&
greene
,
yea
sometimes
renewing
them
in
steed
of
consolidating
and
healing
them
;
as
also
how
their
grosse
ignorance
is
often
the
cause
of
the
cutting
off
of
an
arme
or
a
leg
.
Moreouer
I
were
greatly
to
blame
,
if
I
should
not
hold
them
as
barbarous
(
at
least
in
their
kind
)
as
the
Phisitions
formerly
mentioned
.
Now
this
puts
me
in
minde
of
a
Barber
who
after
he
had
cupped
me
(
as
the
Phisitian
had
prescribed
)
to
turne
away
a
Catarrhe
,
asked
me
if
I
would
be
sacrificed
.
Sacrificed
said
I
?
did
the
Phisition
tell
you
any
such
thing
?
No
,
(
quoth
he
)
but
I
haue
sacrificed
many
,
who
haue
bene
the
better
for
it
.
Then
musing
a
little
with
my selfe
,
I
told
him
,
Surely
(
Sir
)
you
mistake
your self
,
you
meane
scarified
.
O
Sir
,
by
your
fauour
(
quoth
he
)
I
haue
euer
heard
it
called
sacrificing
,
and
as
for
scarifying
I
neuer
heard
it
before
.
In
a
word
,
I
could
by
no
means
perswade
him
,
but
that
it
was
the
Barbers
office
to
sacrifice
men
.
Since
which
time
,
I
neuer
saw
any
man
in
a
Barbers
hands
,
but
that
sacrificing
Barber
came
to
my
mind
.
But
seeing
their
ignorance
&
blockishnes
may
be
sufficiently
discouered
by
such
like
errors
,
I
will
not
prosecute
this
argument
any
further
:
but
onely
call
to
mind
that
which
hath
bene
said
,
how
I
hold
them
no
better
then
theeues
,
who
being
vnskilfull
in
their
profession
,
make
no
conscience
to
take
the
reward
due
onely
to
such
as
are
expert
and
skilfull
in
the
Art
.
And
verily
,
if
we
looke
a
little
more
narrowly
into
the
matter
,
we
shall
finde
them
to
be
no
simple
theeues
,
but
theeues
in
graine
,
seeing
by
their
ignorance
they
depriue
those
of
their
liues
,
whom
they
had
formerly
bereft
of
their
money
.
Now
all
this
which
hath
bene
spoken
,
makes
not
a
litle
for
the
credit
and
benefite
of
such
as
are
Artists
indeed
,
and
practise
it
faithfully
(
whether
they
be
Phisitions
or
Surgeons
,
Barbers
or
Apothecaries
)
to
the
end
they
may
be
more
carefully
sought
after
:
and
on
the
other
side
that
such
horseleeches
may
the
better
be
shunned
and
auoided
.
14
Concerning
the
second
thing
which
I
propounded
to
speake
of
,
viz.
commodities
or
wares
seruing
to
cloath
the
body
:
doubtles
the
subtil
deuices
inuented
to
falsifie
them
,
are
neither
so
many
nor
so
dangerous
.
And
as
I
haue
spoken
summarily
of
the
former
,
so
wil
I
speak
as
briefly
of
this
,
and
wil
only
mention
(
as
I
promised
)
certaine
fraudulent
dealings
practised
in
wollen
clothes
and
silks
,
to
the
end
I
may
shew
that
our
age
could
teach
the
former
wherein
Oliuer
Maillard
liued
,
some
trick
or
other
of
cunning
conueyance
as
wel
in
this
as
in
other
particulars
.
And
first
I
wil
begin
with
Merchants
,
who
not
content
(
by
their
subtill
maner
of
measuring
formerly
spoken
of
)
to
get
vpon
the
measure
,
haue
deuised
a
way
to
falsify
clothes
in
regard
of
the
matter
,
putting
in
flocks
in
steed
of
woll
:
so
that
wheras
chapmen
think
they
haue
their
cloth
of
like
woll
within
,
as
it
apeareth
to
be
without
;
they
find
by
experience
(
after
they
haue
worn
it
but
a
litle
)
that
they
bought
plain
flocked
cloth
.
Now
vnder
the
name
Merchant
I
comprehend
Clothiers
,
vsing
the
word
in
a
general
acception
:
and
though
there
were
nothing
else
,
the
common
french
prouerb
confirmeth
it
,
which
saith
:
Il
fait
assez
qui
fait
faire
.
So
that
if
I
should
speake
of
the
deceit
vsed
in
dying
,
I
thinke
I
should
offer
Merchants
no
wrong
to
lay
it
to
their
charge
.
For
though
all
false
Diuers
haue
not
the
watchword
from
Merchants
:
yet
,
as
if
there
were
no
receiuers
,
there
would
be
no
theeues
;
so
if
Merchants
would
receiue
no
wares
but
good
and
merchantable
,
doubtlesse
Clothiers
and
dyers
would
not
falsifie
them
.
If
they
shall
answer
,
that
themselues
are
the
first
that
are
deceiued
:
I
answer
again
,
that
if
they
be
not
skilful
in
their
trade
,
they
shold
shut
vp
shop
.
But
to
proceed
to
another
argument
;
what
will
they
say
(
trow
we
)
to
that
late
deuice
in
coyning
of
new
phrases
and
formes
of
speech
,
and
making
them
go
for
currant
almost
in
euery
mans
mouth
;
whereby
we
are
drawne
to
acknowledge
that
we
receiue
better
wares
of
them
then
indeed
we
do
?
I
wil
instance
&
exemplifie
this
with
the
stuffe
which
they
call
Florence
Searge
,
and
will
speake
of
it
as
of
a
thing
which
I
learned
to
mine
owne
cost
.
About
ten
yeares
ago
when
men
spake
of
Florence
Searge
,
they
ment
such
as
was
right
Florence
Searge
indeed
,
made
in
that
citie
;
but
since
that
time
,
they
haue
caused
counterfeit
Searge
to
be
made
very
like
vnto
it
,
which
at
the
first
they
called
Searge
after
the
fashion
of
Florence
(
by
which
no
man
could
be
deceiued
.
)
Howbeit
they
haue
by
little
and
little
through
long
custome
left
out
these
words
:
After
the
manner
,
and
haue
called
it
in
plaine
termes
Florence
Serge
for
breuity
sake
;
which
abridging
or
rather
clipping
the
kings
English
makes
much
for
the
profite
of
the
seller
and
the
cost
of
the
buyer
.
I
meane
,
when
a
Merchant
of
a
good
large
conscience
meeteth
with
a
chapman
,
who
is
vnacquainted
with
this
new
stile
.
Which
thing
I
confes
happened
vnto
me
when
this
new
phrase
came
first
in
vse
,
and
therefore
I
said
I
would
speake
of
it
,
as
of
a
thing
which
I
learned
to
mine
own
cost
.
For
hauing
sometimes
bought
Florence
Searge
at
Florence
,
and
knowing
it
to
be
very
excellent
good
stuffe
indeed
,
I
had
euer
after
a
mind
to
weare
it
,
and
no
other
,
if
it
might
be
had
for
money
.
Meeting
therfore
with
a
Merchant
,
who
found
Florence
in
France
,
I
quickly
agreed
of
the
price
,
(
though
it
was
very
deare
)
and
departed
glad
of
the
bargaine
.
But
he
met
with
me
,
and
not
I
with
him
:
for
after
that
I
had
worne
a
short
cloake
(
which
I
made
of
it
)
some
few
dayes
,
I
perceiued
that
I
had
not
found
Florence
in
France
:
and
then
you
may
assure
your selfe
,
I
was
not
mute
nor
tongue
tied
,
when
I
came
to
expostulate
the
matter
with
my
Merchant
for
the
cheating
tricke
he
had
plaied
me
:
who
seeing
he
could
not
denie
it
,
vsed
no
other
excuse
,
but
that
it
was
the
vsuall
manner
of
speech
.
And
what
should
a
man
say
to
this
geare
,
(
to
speake
Maillard-like
)
but
Ad
triginta
mille
diabolos
talem
modum
loquendi
?
Now
albeit
I
haue
instanced
in
this
one
example
of
Searge
,
yet
it
is
not
without
a
felow
;
sure
I
am
that
Spanish
felts
may
beare
it
company
.
For
the
case
is
not
alike
with
these
wares
,
as
with
those
which
they
say
were
brought
a
hundred
,
two
hundred
,
or
three
hundred
miles
off
;
albeit
they
were
made
but
two
or
three
houses
off
:
but
they
are
on
the
sure
side
of
the
hedge
.
For
if
they
tell
one
that
knoweth
it
not
,
that
it
is
Florence
Searge
,
it
will
be
sold
for
Florence
Searge
:
and
if
they
tel
another
that
knoweth
it
,
they
will
answer
him
straight
,
it
is
the
common
and
vsuall
phrase
of
speech
:
the
like
may
be
said
of
Spanish
felts
.
15
Notwithstanding
I
were
to
blame
,
if
I
should
say
that
Silkmen
are
not
as
witty
as
wollen
Clothiers
.
Nay
contrarily
I
perswade
my selfe
that
by
how
much
silk
threeds
are
finer
then
wollen
threeds
:
by
so
much
are
silke-mens
wits
more
fine
&
subtill
to
deuise
cunning
sleights
to
deceiue
.
For
first
as
wollen
clothiers
flock
their
cloath
:
so
silke-men
weaue
crewell
with
their
veluet
,
which
is
to
silke
as
flocks
are
to
wooll
.
Nay
,
I
haue
heard
that
the
ground
of
some
of
their
veluet
is
plain
threed
.
But
they
haue
a
trick
which
clothiers
haue
not
;
for
by
steeping
them
in
water
,
they
make
them
seeme
more
substantiall
and
better
wrought
then
indeed
they
are
.
And
if
they
can
play
the
merchants
so
well
in
veluet
by
meanes
of
the
water
,
they
can
do
it
much
more
in
Satin
by
the
same
means
.
As
for
Taffata
,
they
steepe
it
not
only
in
water
,
whereby
they
deceiue
,
but
haue
a
further
deuice
,
whereby
they
make
a
peece
of
Taffata
which
hath
but
two
threeds
,
seeme
as
though
it
had
foure
,
that
which
hath
foure
,
as
though
it
had
sixe
,
that
which
hath
sixe
,
as
though
it
had
eight
,
and
that
which
hath
eight
,
as
though
it
had
twelue
:
So
that
for
ten
elles
of
Taffata
which
is
right
grograine
indeed
,
and
wrought
as
it
should
be
,
you
shall
haue
ten
peeces
of
counterfeit
.
Farther
,
we
are
to
note
that
as
Florence
Searge
which
is
sold
in
other
countreyes
to
them
that
know
not
what
belongeth
vnto
it
,
goeth
for
Florence
Searge
,
but
to
them
that
are
acquainted
with
it
,
is
sold
for
Searge
made
after
the
manner
of
Florence
:
so
the
Satin
which
they
call
Satin
of
Bruges
,
is
but
vne
hapelourde
(
as
the
French
man
speaketh
)
that
is
,
a
false
and
counterfaite
stuffe
;
&
as
I
may
say
a
meete
bai●e
to
cunny-catch
those
who
either
haue
not
dea●●
with
any
of
long
time
,
or
haue
forgotten
it
:
for
to
those
that
know
it
not
,
it
is
good
Satin
,
to
others
that
know
it
,
it
is
Satin
of
Bruges
.
This
short
aduertisement
therefore
shall
suffice
to
stirre
vp
those
,
who
by
reason
of
their
practise
in
the
trade
,
are
better
acquainted
with
them
than
my self
,
to
discouer
the
like
impostures
:
For
there
are
euer
two
sorts
of
tradesmen
of
the
same
trade
,
faire
chapmen
and
false
cheaters
.
Otherwise
I
could
not
haue
discouered
so
many
of
their
secrets
and
mysteries
,
if
some
honest
Merchants
of
whom
I
learned
the
former
,
had
not
first
acquainted
me
therewith
.
Therefore
I
protest
it
was
the
least
part
of
my
meaning
to
houer
in
generalities
in
my
former
discourse
,
neither
is
it
my
purpose
to
do
it
in
that
which
followeth
.
16
Notwithstanding
I
may
not
in
any
wise
forget
Vsurers
,
least
it
be
said
that
I
fauor
them
.
True
it
is
that
when
I
first
read
in
Menot
and
Maillard
such
a
number
of
their
subtill
sleights
and
crafty
conueyances
,
I
thought
it
almost
impossible
to
adde
any
thing
vnto
them
:
but
when
I
begunne
to
intreat
of
this
argument
,
I
perceiued
that
I
needed
not
go
farre
,
or
trouble
my selfe
much
in
discouering
of
others
,
coming
newly
sparkling
from
the
forge
.
Among
which
I
will
range
this
in
the
first
ranke
(
not
because
it
is
very
witty
,
but
because
it
is
very
pleasant
)
of
an
vsurer
of
Vincence
,
who
was
very
importunate
with
the
preacher
of
that
place
to
cry
out
lustily
against
vsurers
:
and
being
demanded
by
him
,
why
he
was
so
earnest
to
haue
him
preach
against
them
;
he
gaue
him
this
answer
:
Sir
(
quoth
he
)
I
hope
if
you
cry
out
mainly
against
them
,
and
reproue
them
sharply
for
it
,
you
wil
in
the
end
make
them
leaue
it
:
and
then
if
I
can
once
be
alone
,
or
haue
but
few
fellows
,
I
doubt
not
but
I
shall
quickly
grow
rich
,
wheras
now
I
can
get
nothing
among
such
a
multitude
.
But
let
vs
proceed
to
other
wicked
practises
,
much
more
pernicious
,
whereby
they
insnare
especially
spend
thrifts
and
bad
husbands
.
For
it
is
ordinarie
with
bankrupts
when
they
begin
to
breake
,
to
haue
their
next
recourse
to
vsurers
,
though
this
be
the
breaknecke
of
all
,
and
the
ready
way
to
ouerthrow
them
horse
and
foote
.
See
then
here
a
trick
very
common
at
this
day
:
If
a
rich
merchant-vsurer
be
intreated
to
lend
a
summe
of
money
;
his
answer
will
be
,
that
he
hath
none
,
but
he
hath
wares
which
he
cares
not
to
part
withall
,
so
he
may
haue
the
value
of
them
in
money
,
but
that
he
shall
be
sure
to
lose
by
them
if
he
sell
them
ouer
quickly
:
whereupon
he
will
direct
the
borrower
to
a
good
fellow
(
with
whom
he
hath
agreed
vnderhand
)
who
will
not
giue
aboue
fiue
or
sixe
hundred
crownes
for
that
,
for
which
the
borrower
agreed
to
giue
a
thousand
;
which
thousand
he
is
bound
to
pay
,
as
though
he
had
receiued
the
mony
in
hand
,
and
pursed
it
.
Which
trick
hath
affinitie
with
that
formerly
spoken
of
by
Menot
&
Maillard
.
But
see
here
a
farre
stranger
deuice
,
which
they
mention
not
at
all
:
for
sometimes
they
deliuer
not
the
merchandize
really
,
but
by
imagination
;
sending
them
only
in
their
names
to
cause
them
to
giue
a
bill
of
their
hand
almost
for
twise
so
much
as
they
receiue
.
Moreouer
,
there
are
such
villanous
vsuries
practised
at
this
day
,
with
such
strange
courses
and
proceedings
,
as
(
doubtlesse
)
the
aforesaid
Preachers
neuer
heard
of
:
and
it
is
not
vnlike
but
that
they
haue
bin
deuised
of
late
.
For
the
meanes
whereby
vsurers
in
some
countries
are
wont
to
gnaw
the
borrower
to
the
bones
,
are
these
:
First
note
,
that
some
are
lenders
by
their
occupation
,
and
others
sureties
:
when
then
a
man
commeth
to
an
vsurer
who
lendeth
for
fiue
in
the
hundred
,
and
after
much
ado
hath
got
a
promise
,
vpon
condition
he
put
in
a
sufficient
suretie
,
(
the
good
wife
also
giuing
her
consent
by
meanes
of
some
good
present
)
he
must
hire
some
good
fellow
to
be
suretie
for
him
,
by
presenting
him
with
some
thing
;
who
will
do
nothing
for
all
that
,
except
he
may
haue
a
pawne
worth
very
neare
twise
so
much
.
And
yet
all
this
will
not
serue
the
turne
neither
,
for
that
suretie
must
get
another
suretie
,
who
must
of
necessitie
be
won
by
some
present
at
the
borrowers
cost
.
And
after
all
is
done
,
he
(
sparing
nothing
in
the
meane
time
to
feast
these
conicatchers
)
bindeth
himselfe
in
Darby
bonds
to
giue
certain
pledges
at
the
termes
end
,
if
he
misse
payment
at
the
time
appointed
.
If
then
he
breake
day
,
three
or
foure
vnder
the
name
of
pledges
(
more
or
lesse
,
as
it
was
formerly
agreed
)
come
to
an
Inne
,
and
there
make
good
cheare
at
the
borrowers
cost
.
And
besides
,
haue
a
certaine
dayly
allowance
mentioned
in
the
bond
,
which
comes
often
to
twice
so
much
as
their
charges
:
and
there
they
runne
vpon
his
score
,
till
he
come
to
take
some
other
order
;
I
meane
,
till
he
satisfie
their
host
for
all
that
they
haue
spent
,
and
content
them
for
their
wages
:
and
by
mediation
of
Angels
renew
the
bond
,
both
with
the
creditor
and
the
sureties
,
to
obtaine
a
second
terme
(
for
the
first
being
expired
,
he
must
see
them
afresh
,
or
se●ke
for
other
sureties
,
such
as
his
creditor
shall
like
of
)
and
so
at
the
last
,
the
land
or
house
,
or
whatsoeuer
was
layd
to
pawne
,
is
so
deepe
in
the
vsurers
booke
,
that
the
borrower
is
no
way
able
to
redeeme
it
.
But
this
is
the
diuell
and
all
,
that
they
will
not
stay
till
he
owe
them
so
much
as
the
pawne
is
worth
,
but
cause
the
house
to
be
adiudged
them
for
the
lone
of
400.
or
500.
crownes
,
which
is
worth
1500.
or
2000.
whereof
they
are
to
haue
the
vse
vntill
it
be
plucked
out
of
their
clawes
,
the
vsury
notwithstanding
of
fiue
in
the
hundred
still
running
on
,
till
it
be
payed
,
or
till
such
time
as
at
the
request
of
other
creditors
the
house
or
land
may
be
sold
at
port-sale
,
that
he
may
haue
the
ouerplus
of
the
true
value
.
Albeit
it
falleth
out
many
times
in
such
selling
by
port-sale
(
the
countrey
being
poore
of
it selfe
;
and
the
creditors
men
of
power
and
might
)
that
the
house
is
sold
or
valued
at
halfe
the
worth
,
no
man
willing
or
daring
to
inhance
the
price
.
Besides
al
this
,
when
the
creditor
lent
his
mony
,
he
deliuered
such
peeces
of
gold
as
he
thought
good
(
whether
they
were
weight
or
not
,
it
mattered
not
)
with
hobby
horses
,
and
siluer
daggers
,
or
such
like
toyes
,
for
such
a
price
.
Tell
me
now
(
good
Reader
)
what
sayst
thou
to
this
kind
of
vsury
?
Doest
thou
thinke
that
the
diuell
himselfe
could
do
worse
if
he
should
become
an
vsurer
?
for
my
part
I
am
perswaded
he
could
not
.
And
yet
the
vsury
which
is
so
common
at
this
day
,
in
grinding
the
faces
of
the
poore
people
,
makes
their
case
much
more
lamentable
,
when
griping
extortioners
do
not
onely
impouerish
them
(
they
being
poore
already
)
but
euen
cut
their
throates
,
in
taking
their
meate
out
of
their
mouthes
by
their
monopolies
,
dayly
deuised
by
these
wicked
wretches
going
to
meet
the
wagons
and
boates
bringing
in
commodities
,
and
corrupting
the
carters
and
watermen
to
make
them
stay
by
the
way
.
I
remember
I
was
once
in
place
where
it
was
reported
that
these
merchants
for
Monopolies
caused
the
horses
to
be
conueyed
away
,
faining
that
they
had
necessary
vse
for
them
:
where
as
it
was
well
knowne
,
their
drift
was
to
take
them
from
the
watermen
,
that
being
vnprouided
of
horses
to
draw
their
boates
,
they
might
be
caused
to
stay
by
the
way
.
CHAP.
XVII
.
Of
the
thefts
and
iniustice
of
Lawyers
.
COncerning
thefts
committed
by
Lawyers
,
especially
by
such
as
are
termed
Pettifoggers
,
though
they
be
now
farre
greater
,
and
in
greater
number
,
and
suites
in
law
more
chargeable
then
euer
they
were
,
(
notwithstanding
all
politicke
courses
and
prouisoes
to
the
contrarie
)
yet
they
are
more
tollerable
then
those
of
their
predecessors
.
For
if
volenti
&
consentienti
,
non
fit
iniuria
,
and
si
nolentem
qui
seruat
,
idem
facit
occidenti
;
what
harme
do
pettifoggers
,
to
hold
out
their
hands
and
open
their
purses
to
such
as
desire
to
fill
them
,
vpon
condition
they
make
them
some
sport
,
and
let
them
see
a
thousand
fine
fetches
,
and
as
many
cunning
conueyances
and
feates
of
theirs
?
In
the
raigne
of
king
Lewis
the
eleuenth
,
there
was
a
Bishop
which
tooke
such
delight
in
this
sport
,
that
when
the
King
would
haue
eased
him
of
a
number
of
suites
,
he
earnestly
besought
his
highnesse
to
leaue
him
some
twentie
or
thirtie
behind
,
wherewith
he
might
merrily
passe
away
the
time
.
But
that
humor
is
now
very
common
,
and
it
is
growne
to
this
head
,
that
men
do
not
onely
delight
in
it
,
but
seeke
no
other
pastime
or
recreation
all
their
liues
long
:
so
that
to
liue
without
suites
,
were
a
death
vnto
them
.
What
reason
is
it
then
that
Lawyers
should
make
them
such
good
sport
for
nothing
?
Or
that
they
should
be
weary
of
taking
before
they
be
weary
of
giuing
?
And
I
am
easily
induced
to
thinke
,
that
when
they
were
called
Pragmaticiens
,
that
is
,
Pragmatitioners
(
by
the
original
word
)
things
were
not
so
out
of
square
;
but
since
that
a
sillable
of
their
name
was
clipped
away
,
and
they
called
Praticiens
,
that
is
,
Practitioners
,
they
knew
well
how
how
to
make
themselues
amends
for
this
curtailing
of
their
name
,
as
well
vpon
their
purses
who
were
not
in
fault
,
as
vpon
theirs
who
were
authors
thereof
.
Besides
,
these
termes
of
pratique
and
praticiens
were
giuen
them
fitly
for
the
purpose
,
to
teach
them
how
they
were
to
handle
those
that
came
within
their
clouches
.
Further
,
most
certaine
it
is
that
Lawyers
can
get
pounds
more
easily
at
this
day
,
then
they
could
crownes
in
former
time
:
for
whereas
the
Poyteuin
in
times
past
commenced
but
one
suite
for
a
pins
point
,
he
now
commenceth
halfe
a
dozen
for
as
small
a
matter
.
The
Norman
who
vsed
to
go
by
water
for
want
of
a
horse
,
and
to
send
his
writs
by
land
for
feare
of
losing
,
rideth
now
on
horseback
,
and
carieth
his
writings
with
him
.
And
surely
there
is
great
reason
,
that
horsmens
practises
should
exceed
footmens
.
But
in
earnest
,
I
verily
thinke
that
there
are
more
pettifogging
and
conicatching
Lawyers
to
be
found
at
this
day
,
who
do
euen
slea
,
eate
and
gnaw
the
poore
people
to
the
very
bones
(
especially
where
the
Romish
religion
is
in
request
)
and
vse
more
craftie
sleights
,
subtilties
,
cogging
parts
,
concussions
,
and
all
manner
of
corruption
,
then
euer
were
heard
of
in
former
time
.
Now
it
would
the
more
grieue
me
for
this
age
wherein
we
liue
(
in
which
men
are
more
giuen
to
wrangle
at
the
law
,
then
euer
)
if
it
were
good
going
to
law
;
then
now
it
doth
,
seeing
it
is
so
chargeable
.
For
as
the
sea
,
notwithstanding
it
be
so
boisterous
and
raging
,
hath
many
customers
;
if
it
were
quiet
and
calme
would
haue
many
more
,
euen
a
hundred
for
one
:
so
if
Lawyers
(
who
in
kindnes
cut
mens
throates
)
do
not
discourage
men
from
following
them
,
what
would
they
do
if
suites
were
not
accompanied
with
so
many
miseries
?
doubtlesse
the
Poyteuin
who
in
old
time
commenced
but
one
suite
for
a
pins
point
,
and
now
(
as
hath
bene
said
)
maketh
halfe
a
dozen
of
it
,
would
commence
twentie
(
at
the
least
)
for
as
small
a
matter
.
In
a
word
,
it
were
good
(
in
my
iudgement
)
for
the
ease
of
the
poore
people
,
if
suites
were
so
peppered
and
salted
,
that
no
man
(
no
nor
the
diuel
himself
)
might
swallow
them
.
Notwithstanding
,
as
when
a
wicked
man
is
slaine
by
another
as
bad
as
himselfe
,
we
acknowledge
the
hand
of
God
therein
executing
his
iudgements
before
our
eyes
,
and
yet
we
approue
not
the
murtherers
fact
:
so
when
we
see
these
busibodies
who
are
euer
wrangling
with
their
neighbours
,
and
following
the
law
(
albeit
they
might
better
sit
still
at
home
)
to
be
so
vexed
and
disquieted
,
and
tossed
from
post
to
pillar
,
and
so
to
receiue
their
deserued
reward
by
the
iust
iudgement
of
God
;
yet
we
may
not
approue
those
by
whom
they
are
thus
molested
.
Let
vs
therefore
see
whether
Pettifoggers
do
more
kindly
entertaine
their
clients
at
this
day
,
then
they
did
when
Maillard
and
Menot
were
liuing
:
and
for
more
breuities
sake
,
let
vs
heare
what
the
most
famous
of
all
the
French
Poets
saith
hereof
:
Là
les
plus
grands
les
plus
petis
destruisent
:
Là
les
petis
peu
ou
point
auxgrands
nuisent
.
Là
trouue-l'on
façon
de
prolonger
,
Ce
qui
se
doit
,
&
se
peut
abbreger
:
Là
sans
argent
pouureté
n'a
raison
:
Là
se
destruit
mainte
bònne
maison
:
Là
biens
sans
cause
en
causes
se
despendent
:
Là
les
causeurs
les
causes
s'entreuendent
.
Là
en
public
on
manifeste
,
&
dit
La
mauuaistié
de
ce
monde
maudit
,
Qui
ne
sauroit
sous
bonne
conscience
Viure
deux
iours
en
paix
&
patience
.
There
greater
men
the
poorer
swaines
deuoure
,
There
neuer
poore
gainstood
the
mighties
power
.
There
meanes
are
found
,
short
suites
in
length
to
draw
:
There
needie
clients
waile
the
want
of
law
.
There
famous
houses
find
their
fatall
end
:
There
fooles
in
causlesse
suites
their
goods
mis-spend
.
There
wrangling
pettifoggers
wont
to
sell
Their
clients
suites
:
there
euery
cause
can
tell
This
cursed
worlds
mad
guise
,
that
are
not
able
To
liue
two
dayes
in
peace
without
some
brable
.
And
a
little
after
:
Et
cestui-là
qui
sa
teste
descoeuure
,
En
plaiderie
,
a
fait
vn
grand
chef
d'oeuure
:
Car
il
a
tout
destruit
son
parentage
,
Dont
il
est
craint
,
&
prisé
d'auantage
.
Who
doth
but
vaile
his
cap
the
barre
before
,
Hath
done
knights
seruice
in
his
clients
cause
:
Though
he
haue
wrought
his
houses
iust
disgrace
,
Yet
he
the
more
is
fear'd
and
honor'd
more
.
And
then
speaking
of
sundry
sorts
of
suites
,
which
he
compareth
to
sundry
kinds
of
serpents
,
he
saith
:
De
se
froid
là
,
qui
lentement
se
traine
,
Par
son
venin
a
bien
seu
mettre
haine
,
Entre
la
mere
,
&
les
mauuais
enfans
.
And
that
cold
serpent
,
with
soft
trailing
gate
,
Hath
learn'd
to
sow
the
seeds
of
foule
debate
Betwixt
the
mother
and
her
impious
brood
.
Which
agreeth
well
with
that
which
Menot
often
reproueth
in
children
,
for
going
to
law
with
their
mothers
.
Further
,
the
same
Poet
saith
,
that
Cleargie-men
,
who
ought
to
disswade
others
from
going
to
law
,
are
the
greatest
wranglers
of
all
others
,
in
these
verses
:
Pas
ne
diront
,
qu'impossible
leur
semble
D'estre
Chrestien
&
plaideur
tout
ensemble
:
Ainçois
seront
eux-mesmes
à
plaider
Les
plus
ardans
.
They
will
not
quite
despaire
,
that
one selfe
man
Should
be
a
Lawyer
and
a
Christian
:
Yet
who
so
hotly
pleade
as
they
the
while
?
2
To
conclude
all
in
a
word
,
we
are
to
take
whatsoeuer
the
foresaid
preachers
haue
spoken
concerning
the
miseries
which
accompanied
their
suites
,
and
afterwards
trebble
them
,
if
we
wold
know
all
the
mischiefes
and
miseries
which
follow
our
wrangling
in
the
law
.
And
poore
Menot
needed
not
to
haue
troubled
his
head
so
much
about
Iudges
bribes
(
as
though
he
could
haue
cured
this
sore
,
which
is
Noli
me
tangere
,
that
may
not
be
touched
:
)
for
they
learned
this
lesson
many
hundred
yeares
ago
:
and
finding
the
practise
pleasant
and
profitable
,
they
haue
so
well
remembred
it
,
that
they
could
neuer
since
forget
it
.
And
if
there
were
nothing
else
but
tract
of
time
since
they
first
peaceably
enioyed
this
priuiledge
,
prescription
doubtlesse
would
giue
it
them
.
Tract
of
time
I
say
:
for
if
we
duely
consider
what
Salomon
and
the
Poet
Hesiod
say
,
we
shall
easily
perceiue
that
euen
in
their
dayes
Iustice
(
which
is
painted
blind
and
without
hands
)
was
cleane
banished
out
of
the
world
.
Which
custome
though
it
be
very
ancient
,
yet
our
Age
(
I
perswade
my selfe
)
beares
away
the
bell
,
not
onely
in
regard
of
the
Theoricke
,
but
much
more
of
the
Practicke
.
For
now
they
are
not
contented
to
take
such
bribes
as
may
be
eaten
or
drunken
(
as
the
cookes
in
Paris
know
well
,
with
whom
these
Lawyers
had
to
deale
,
fearing
lest
the
great
store
of
foule
which
came
flying
in
at
their
windowes
,
and
dropping
downe
their
chimneyes
all
at
an
instant
,
would
be
tainted
before
they
came
to
the
table
.
)
Neither
are
they
content
that
their
wiues
should
be
presented
with
bracelets
,
chaines
,
and
rings
of
gold
,
winking
at
it
as
though
they
knew
nothing
:
nor
that
their
men
should
take
vnder
hand
,
to
the
end
they
may
share
with
them
in
the
bootie
:
but
are
come
to
this
passe
,
to
say
Come
on
,
and
forthwith
put
out
their
hands
.
Yea
(
notwithstanding
the
Prouerbe
which
forbiddeth
to
looke
a
giuen
horse
in
the
mouth
)
they
sticke
not
to
ting
and
peize
the
money
,
before
they
will
say
,
Wel
then
.
And
yet
this
doth
not
content
them
neither
:
for
they
are
growne
to
this
extremity
,
to
cause
many
a
poore
Naboth
to
giue
them
a
vineyard
of
ten
acres
,
to
do
them
iustice
for
a
vineyard
of
fiue
or
sixe
.
Nay
,
they
haue
gone
a
step
further
,
and
growne
to
harder
tearmes
:
for
they
haue
not
bene
ashamed
to
aske
that
which
cannot
be
lent
,
sold
,
or
pawned
,
neither
by
the
Law
of
God
,
nor
man
;
the
losse
whereof
is
far
greater
and
as
irrecouerable
as
the
los●e
of
life
it selfe
:
they
are
euen
come
(
I
say
)
to
enforce
men
to
buy
iustice
at
such
a
rate
,
as
is
not
onely
contrary
to
all
ciuilitie
and
iustice
,
but
redounds
also
to
the
infamie
of
succeeding
posteritie
.
To
speake
in
plaine
termes
,
there
was
in
this
Age
within
the
reach
of
our
memory
a
President
of
the
high
court
of
Parliament
at
Paris
,
who
did
extend
his
right
so
farre
,
as
to
request
an
honorable
Ladie
,
to
lend
him
her
placket
peece
,
promising
on
that
condition
to
giue
her
audience
.
I
will
beware
how
I
name
that
President
;
yet
thus
much
I
dare
boldly
say
,
that
it
was
he
who
was
afterward
metamorphosed
into
an
Abbot
:
and
being
inuested
into
that
dignity
,
writ
a
booke
against
the
Lutherans
,
which
he
dedicated
to
the
Pope
:
the
style
whereof
was
so
hard
and
rough
,
that
his
Holynesse
carrying
a
leafe
of
it
by
chance
to
the
close-stoole
,
did
all
to
chafe
and
excoriate
his
Apostolike
seate
therewith
.
To
be
briefe
,
it
was
he
,
whose
nose
was
enchassed
in
many
fine
Epitaphs
,
whilst
the
Pope
(
who
had
at
that
time
many
yrons
in
the
fire
)
should
be
at
leasure
to
canonize
him
for
a
Saint
.
Howbeit
I
wil
not
deny
,
but
that
if
Communis
error
facitius
,
and
if
that
be
lawful
for
a
President
of
the
Parliament
which
is
lawful
for
other
inferior
Iudges
;
this
Iudges
aduocates
may
alleadge
the
examples
of
some
who
haue
done
litle
better
,
and
of
others
who
haue
done
far
worse
.
Among
which
the
Prouost
called
La
Vouste
may
wel
be
the
ringleader
of
the
dance
,
for
the
notable
knauish
part
,
which
he
plaid
with
a
vertuous
Lady
,
who
comming
vnto
him
in
hope
to
intreat
him
in
her
husbands
behalf
,
(
whom
he
kept
in
prison
)
he
requested
her
to
do
him
a
small
pleasure
,
onely
to
giue
him
a
nights
lodging
,
promising
vpon
that
condition
to
grant
whatsoeuer
she
would
aske
.
She
(
poore
soule
)
was
here
put
to
a
plunge
;
(
and
what
woman
is
there
who
entirely
loueth
her
husband
,
that
would
not
haue
bene
in
the
like
case
?
)
For
considering
with
her selfe
on
the
one
side
,
that
if
shee
yeelded
to
his
impotent
affection
,
she
should
violate
her
faith
plighted
to
her
husband
:
and
one
the
other
side
,
that
she
should
saue
his
life
by
consenting
vnto
him
▪
she
handled
the
matter
warily
and
well
.
For
although
she
was
resolued
to
preferre
her
husbands
life
before
her
good
name
,
yet
she
first
acquainted
him
therewith
;
who
easily
dispensing
with
her
,
(
as
it
is
like
he
would
)
she
let
his
Lordship
take
his
pleasure
,
which
he
so
much
desired
,
perswading
her selfe
he
would
be
as
good
as
his
word
.
But
the
next
morning
this
wicked
wretch
,
(
yea
supersuperlatiue
knaue
,
if
I
may
so
speake
)
hauing
hanged
him
,
said
vnto
her
;
I
promised
(
indeed
)
you
should
haue
your
husband
againe
:
Well
,
I
wil
be
as
good
as
my
word
,
I
wil
not
keep
him
from
you
take
him
to
you
.
If
we
here
consider
the
difference
which
ought
to
be
between
Christians
&
heathen
,
can
we
say
that
the
knaueries
of
Verres
(
for
which
he
was
so
battered
with
the
canon
shot
,
and
striken
downe
with
the
thunderbolt
of
Tullies
eloquence
)
did
any
way
come
neare
this
notorious
villany
,
committed
notwithstanding
in
the
sight
of
the
Sunne
?
I
haue
often
heard
of
another
of
his
knauish
parts
,
which
(
because
it
makes
much
to
shew
his
integritie
)
may
well
go
hand
in
hand
with
the
former
,
that
so
both
of
them
may
be
registred
in
his
chronicles
.
Whilst
this
iolly
gentleman
was
about
to
hang
a
silly
soule
who
was
vpon
the
ladder
,
a
good
fellow
came
vnto
him
,
and
whispered
in
his
eare
,
promising
that
if
he
would
saue
his
life
,
he
would
giue
him
a
hundred
crownes
in
ready
money
:
which
words
had
so
good
a
rellish
,
and
made
his
teeth
so
to
water
,
that
he
presently
gaue
a
signe
to
the
hang-man
to
hold
his
hand
,
&
(
hauing
deuised
a
good
scambling
shift
)
came
neare
to
the
place
of
execution
,
&
said
aloud
in
his
gibbridge
,
Regardas
,
messeurs
,
en
qual
dangi●
me
mettio
a
quest
malhurous
:
Car
el
a
courone
,
&
non
m'oudisio
pas
:
Lo
mal
de
terre
te
vire
.
Dauala
,
dauala
:
tu
seras
menat
dauant
l'official
ton
iuge
.
That
is
,
See
(
my
maisters
)
into
what
danger
this
roague
hath
brought
me
:
for
he
hath
[
*
](A68037-e31440-b)
*
He
aequiuocateth
in
the
word
courone
,
which
signifieth
as
well
a
shauen
crown
as
a
crowne
in
gold
.
His
meaning
was
that
he
had
a
100.
crownes
to
giue
for
his
pardon
:
But
he
wold
haue
the
people
vnderstand
as
though
he
had
sp●ken
of
his
shauen
crowne
,
viz.
that
he
had
primam
tonsuram
at
the
lest
and
therfore
that
he
was
in
danger
of
Law
,
in
going
about
to
hang
a
clergy
man
,
who
was
exempt
from
the
power
of
the
Ciuil
magistrate
.
See
chap.
40.
●ect
.
5.
courone
,
and
neuer
told
me
.
A
plague
light
on
thee
.
Come
downe
,
come
downe
Sirra
,
thou
shalt
be
presented
before
the
officiall
thy
Iudge
.
And
here
I
remember
another
tricke
yet
farre
more
strange
,
plaid
by
another
who
had
the
same
office
.
This
good
fellow
desirous
on
the
one
side
to
saue
a
theeues
life
that
was
committed
into
his
hands
,
vpon
condition
he
might
haue
a
share
in
the
booty
(
as
was
formerly
agreed
)
,
and
on
the
other
side
fearing
lest
the
people
should
murmur
and
mutine
,
if
he
suffered
not
the
Law
to
haue
his
course
,
and
that
himselfe
should
be
in
danger
of
his
life
,
he
shifted
it
thus
.
He
apprehended
a
simple
fellow
,
and
told
him
that
he
had
sought
for
him
a
long
time
,
and
that
he
was
the
man
that
had
committed
such
a
fact
.
The
silly
soule
denied
it
stoutly
,
as
one
whose
conscience
acquit
him
of
all
that
was
laid
to
his
charge
.
But
the
Prouost
being
resolued
to
proceed
on
,
and
to
prosecute
the
matter
against
him
to
the
proofe
,
suborned
certaine
good
fellowes
to
deale
with
him
vnder
hand
,
and
to
shew
him
that
it
was
better
for
him
to
confesse
the
fact
(
seeing
that
whether
he
denied
or
confessed
it
,
there
was
no
remedy
,
he
was
sure
to
lose
his
life
)
:
and
that
if
he
confessed
it
,
the
Prouost
wold
be
bound
by
oth
to
cause
so
many
masses
to
be
said
for
him
,
that
he
might
assure
himself
he
should
go
to
heauen
:
and
though
he
denyed
it
,
he
shold
be
hanged
neuerthelesse
and
go
to
the
diuell
,
because
no
man
would
procure
him
so
much
as
one
masse
.
The
simple
sot
hearing
that
he
should
be
hanged
,
and
after
go
the
diuell
,
was
terribly
affraid
,
and
said
that
he
had
rather
be
hanged
and
so
go
to
God
.
In
the
end
he
told
them
he
did
not
remember
that
euer
he
committed
any
such
thing
:
notwithstanding
,
if
any
man
did
better
remember
it
then
himselfe
,
and
were
sure
of
it
,
he
would
dye
patiently
:
onely
he
besought
them
in
any
hand
to
keepe
touch
with
him
for
his
masses
.
He
had
no
sooner
spoken
the
word
,
but
he
was
brought
to
the
place
of
execution
,
to
supply
his
roome
that
had
deserued
death
.
Howbeit
,
being
vpon
the
ladder
,
he
vttered
certaine
speeches
,
by
which
he
gaue
the
people
to
vnderstand
,
that
he
was
sorry
that
euer
he
had
confessed
so
much
,
notwithstanding
the
heauen
and
happinesse
they
had
promised
him
.
To
remedy
which
inconuenience
,
the
Prouost
gaue
a
signe
to
the
hangman
to
turne
him
off
the
ladder
,
lest
he
should
tell
tales
out
of
the
schoole
,
which
was
done
accordingly
.
But
because
I
am
come
to
the
very
height
of
these
mens
impieties
,
I
will
here
strike
saile
and
direct
my
course
to
another
coast
.
3
And
if
I
must
needs
speake
of
Iudges
and
Iustices
wiues
,
as
well
as
Maillard
and
Menot
,
be
it
knowne
vnto
all
men
,
that
they
are
not
content
to
haue
their
gownes
died
in
the
blood
of
the
poore
,
nor
to
get
their
liuing
by
the
sweat
of
their
bodies
(
as
those
houswiues
mentioned
by
the
foresaid
preachers
)
but
make
their
market
better
,
and
go
a
nearer
way
to
the
wood
.
For
wheras
they
get
nothing
but
braue
apparrell
and
iewels
by
such
sweat
,
these
get
offices
besides
for
their
husbands
.
And
what
say
these
gentle
Gillians
and
chast
Penelopes
,
Quae
faciunt
placitum
Domini
Abbatis
,
Domini
Episcopi
,
Domini
Cardinalis
(
as
Menot
speaketh
)
when
they
see
their
husbands
aduanced
by
their
meanes
,
but
that
it
is
good
to
haue
the
fauour
of
great
Lords
,
and
that
a
man
cannot
tell
what
need
he
may
haue
of
their
helping
hand
?
Questionlesse
,
if
Menot
or
Maillard
were
now
liuing
,
they
would
answer
them
roundly
(
if
they
had
not
forgotten
their
old
Latin
)
Ad
omnes
Diabolos
talem
fauorem
.
4
Which
being
so
,
it
cannot
be
but
that
that
wicked
kind
of
cheating
and
chaffering
which
was
vsed
in
Menots
time
(
as
we
may
perceiue
by
his
complaints
)
should
be
much
more
common
and
ordinary
at
this
day
,
viz.
that
Lawyers
should
lend
their
consciences
to
great
Lords
.
For
seeing
they
obtaine
offices
of
them
at
so
easie
a
rate
(
viz.
by
their
meere
fauour
)
they
cannot
chuse
(
as
they
thinke
who
haue
as
large
a
conscience
as
a
ship-mans
hose
,
or
a
Franciscans
sleeue
which
others
call
a
cheuerell
conscience
)
but
make
them
win
the
day
and
cary
the
cause
,
though
they
should
offer
the
greatest
wrong
in
the
world
.
Notwithstanding
I
do
not
affirme
that
all
maried
men
which
are
promoted
by
great
Lords
,
are
aduanced
by
meanes
of
their
wiues
:
but
this
I
say
,
that
it
is
either
a
thing
lately
practised
among
them
,
or
at
least
farre
more
common
and
ordinarie
then
in
former
time
.
How
euer
it
be
,
our
Age
will
affoord
vs
sundry
examples
of
such
as
euen
with
shipwracke
of
their
consciences
(
if
they
had
any
)
shew
great
Lords
that
they
are
not
vnthankful
,
but
that
they
so
well
remember
the
benefites
and
fauours
they
haue
receiued
at
their
hands
,
that
they
wholly
become
their
most
humble
and
affectionate
seruants
.
Howbeit
I
will
not
stand
to
exemplifie
this
in
those
who
do
no
better
then
damne
their
owne
soules
in
this
behalfe
,
but
will
record
a
verie
memorable
example
of
a
certaine
Iudge
at
Paris
,
to
whom
I
hope
I
shall
do
no
more
wrong
to
put
him
in
the
ranke
among
the
rest
,
then
they
did
him
at
Paris
(
Anno
1557.
)
in
setting
him
on
the
pillorie
.
This
venerable
Iudge
purposing
to
shew
better
then
euer
before
,
that
he
was
a
miller
in
conscience
as
well
as
in
name
(
let
not
this
cracke
the
credit
of
those
millers
that
keep
a
good
conscience
)
&
willing
to
shew
a
great
Lord
how
much
he
wold
do
for
him
(
being
willing
as
it
seemed
to
do
much
more
then
he
was
requested
)
not
content
to
damne
his
soule
to
the
diuell
in
this
case
;
flourished
so
with
his
Eloquence
and
Rhetoricall
insinuations
,
that
he
perswaded
others
to
send
their
soules
to
hel
for
company
.
For
he
so
hotly
prosecuted
the
matter
against
the
Countesse
of
Senigan
(
who
was
vniustly
accused
to
haue
holpen
the
Duke
of
[
*
](A68037-e31620-b)
*
Al.
A●scot
.
Ascot
to
saue
himself
out
of
the
castle
of
Vincennes
where
he
was
imprisoned
)
that
he
suborned
a
number
of
false
witnesses
to
depose
against
her
,
vsing
for
this
purpose
the
helpe
of
a
commissioner
called
Bouuet
:
but
both
escaped
at
too
easie
a
rate
.
For
after
they
had
bene
condemned
for
double
dealing
and
false
packing
,
in
suborning
false
witnesses
to
further
the
suite
commenced
against
the
said
Countesse
,
they
were
adiudged
to
aske
her
forgiuenesse
in
way
of
honorable
satisfaction
,
and
after
to
be
set
on
the
pillory
in
the
market
place
of
Paris
,
and
last
of
all
to
be
banished
.
Neither
do
such
base
companions
onely
stretch
their
consciences
vpon
the
tenters
to
pleasure
their
Lords
and
maisters
,
(
at
whose
command
they
are
ready
with
life
and
limme
)
but
to
gratifie
others
also
.
Witnesse
the
Chancellour
who
cried
out
vpon
his
death
bed
,
Ah
Cardinall
,
thou
hast
sent
vs
all
to
the
diuell
.
Which
I
speake
not
any
way
to
blemish
the
good
name
of
his
successour
;
whose
great
knowledge
(
as
all
men
know
)
ioyned
with
like
integritie
,
may
serue
as
a
patterne
and
president
to
all
posteritie
.
5
But
to
returne
to
false
witnesses
,
and
the
suborning
of
them
(
because
my
purpose
is
to
treat
of
them
more
at
large
)
.
Albeit
then
this
false
packing
in
suborning
of
false
witnesses
be
a
sinne
of
great
standing
,
and
almost
as
old
as
the
man
in
the
Moone
:
yet
it
neuer
came
(
I
take
it
)
to
the
height
it
is
come
vnto
in
these
daies
,
as
may
appeare
by
an
answer
(
which
is
now
growne
to
be
a
by-word
in
euery
mans
mouth
)
made
by
a
good
fellow
,
who
being
demanded
what
trade
he
was
of
,
answered
,
that
he
was
a
witnesse
.
Which
answer
could
neuer
haue
come
from
any
,
but
from
such
a
one
as
had
had
his
abode
in
those
places
where
men
made
witnesse
bearing
a
trade
or
occupation
,
making
merchandize
thereof
as
of
wares
.
And
we
may
assure
our selues
that
his
fellowes
would
neuer
haue
answered
so
simply
.
If
any
shall
say
,
that
the
number
of
false
witnesses
is
not
(
in
all
probability
)
so
great
at
this
day
as
it
was
some
few
yeares
ago
,
considering
there
are
not
so
many
executed
for
it
,
as
in
former
times
.
I
answer
that
the
reason
followeth
not
:
for
experience
shewes
that
there
are
more
put
to
death
by
order
of
Law
in
some
places
where
lesse
trespasses
are
committed
,
then
in
others
where
greater
villanies
are
practised
.
The
execution
therefore
of
iustice
in
one
place
often
or
seldome
doth
not
argue
the
multitude
or
paucity
of
offenders
in
another
▪
it
shewes
rather
the
vigilancie
and
integritie
of
those
that
haue
the
sword
committed
vnto
them
.
If
they
shall
further
reply
and
say
,
that
though
the
number
of
false
witnesses
be
now
as
great
,
and
their
punishment
lesse
then
euer
it
was
;
yet
it
is
not
because
there
is
greater
impunity
,
but
for
that
it
is
a
point
of
greater
difficultie
,
to
discouer
them
,
considering
their
suborners
teach
them
their
lesson
better
,
and
they
remember
it
better
then
their
predecessors
.
I
answer
to
the
contrary
,
that
it
is
as
ordinary
at
this
day
for
false
witnesses
to
bewray
,
betray
,
and
almost
beray
themselues
;
yea
and
to
beate
themselues
(
as
it
were
)
with
their
owne
rods
,
as
euer
it
was
in
former
times
.
Among
many
other
notable
examples
of
false
depositions
(
which
haue
happened
within
these
few
yeares
,
)
of
such
as
had
foully
forgotten
their
lesson
:
that
is
commonly
alledged
(
for
proofe
hereof
)
which
is
of
certain
varlets
suborned
by
a
Lord
of
Berri
against
a
citizen
of
Bourges
called
Boyuerd
,
was
who
accused
of
murther
:
for
wheras
they
were
told
that
the
best
marke
wherby
they
might
know
the
said
Boyuerd
,
was
that
his
nose
was
made
like
the
handle
of
a
rasor
:
they
being
seuerally
examined
by
the
Iudge
,
and
asked
how
they
could
know
him
;
answered
all
with
one
accord
,
that
they
could
easily
know
him
by
a
cut
of
a
razour
,
which
he
had
vpon
his
nose
.
So
that
when
Boyuerd
(
against
whom
they
came
to
depose
)
was
brought
forth
,
they
said
he
was
not
the
man
,
because
he
had
no
scarre
vpon
his
nose
.
And
thus
being
detected
,
they
were
accordingly
executed
:
the
suborner
and
false
accuser
being
beheaded
and
quartered
onely
in
effigie
,
which
was
no
small
aduantage
for
him
.
Now
albeit
this
be
as
notable
an
example
of
false
packing
as
happened
these
twenty
yeares
.
Yet
we
may
not
thinke
that
it
is
the
onely
example
,
but
that
some
of
fresh
memory
may
be
found
to
match
it
.
This
at
the
least
which
happened
(
as
most
men
know
)
within
these
seuen
weekes
to
certaine
false
witnesses
,
suborned
against
one
brought
from
Orleans
to
Paris
fast
bound
&
pinioned
:
how
these
wicked
wretches
so
forgat
themselues
,
that
whereas
they
should
haue
said
,
that
the
man
against
whom
they
deposed
,
had
a
red
beard
;
they
said
he
was
swart
,
and
had
a
blacke
beard
.
Now
what
seuere
punishment
hath
bene
inflicted
vpon
such
companions
.
I
leaue
the
Reader
to
enquire
;
yet
this
I
know
(
and
who
knoweth
it
not
?
)
that
during
the
last
ciuill
warres
in
Fraunce
,
and
whilst
the
deuourers
of
confiscations
ruled
the
rost
,
this
accursed
trade
was
practised
with
as
great
impunitie
,
as
euer
it
was
either
in
this
or
in
former
Ages
.
6
And
is
the
lurry
of
Lawyers
,
who
(
as
Maillard
speaketh
)
take
ab
hoc
&
ab
hâc
,
or
à
dextris
&
à
sinistris
,
quite
worne
out
?
Nay
would
to
God
it
were
not
much
greater
then
before
,
and
that
it
were
not
so
notoriously
knowne
,
that
euen
little
children
could
talke
of
it
.
Notwithstanding
I
will
here
alleadge
one
onely
example
,
which
shall
sufficiently
cleare
this
iolly
manner
of
proceeding
.
The
Attourney
of
my
Lord
Beau-ieu
and
heire
of
Myles
d'Hyliers
,
Bishop
of
Chartres
,
(
who
is
yet
liuing
,
if
he
be
not
very
lately
dead
)
hauing
receiued
of
the
foresaid
Lord
a
house
standing
in
the
place
Maubert
in
Paris
,
(
which
he
sold
(
as
it
is
reported
)
for
150.
or
200.
pounds
in
ready
money
:
)
in
recompence
of
the
paines
which
he
promised
to
take
in
aduancing
his
businesse
,
in
steed
of
promise
,
he
like
a
villaine
betrayed
him
most
perfidiously
to
his
aduersary
(
the
Lord
of
Beaumont
La
ronce
)
in
hope
of
a
parcell
of
land
worth
three
hundred
pounds
,
which
was
promised
him
.
7
As
for
cunning
conueyances
,
subtil
sleights
,
craftie
deuices
,
and
cousining
shifts
vsed
in
Law
,
would
to
God
they
were
but
quadruple
to
those
in
former
times
,
and
that
yong
beginners
were
acquainted
with
no
more
sleights
then
the
craftiest
Lawyers
were
in
former
ages
.
I
will
here
alleadge
onely
two
examples
to
this
purpose
,
which
notwithstanding
shall
counteruaile
two
dozen
of
others
.
The
first
is
of
a
craftie
conueyance
grounded
vpon
a
rigorous
course
in
the
formall
proceeding
of
iustice
,
not
vnlike
to
that
in
Terence
,
Summum
ius
summa
saepè
iniuria
est
:
which
is
this
.
The
Proctor
and
Counsell
of
a
certaine
gentleman
who
was
the
plaintiffe
(
as
being
the
next
kinsman
)
being
corrupted
,
and
hauing
compacted
vnder
hand
with
the
Counsel
&
Proctor
of
the
aduerse
partie
,
caused
the
said
plaintiffe
to
pay
a
certaine
summe
of
mony
,
very
fraudulently
giuing
him
the
key
of
the
budget
backe
againe
in
keeping
,
wherein
the
mony
was
;
to
the
end
that
when
the
defendant
should
come
to
receiue
his
mony
at
the
time
appointed
,
and
that
the
depositary
should
answer
,
that
he
could
not
deliuer
him
any
til
he
had
the
key
;
he
might
take
witnesse
that
he
refused
to
pay
it
,
and
so
sentence
might
passe
on
his
side
,
that
his
aduersary
had
not
tendered
the
mony
according
to
couenant
;
and
consequently
that
he
might
be
cast
in
his
suite
,
and
wiped
of
all
:
which
fell
out
accordingly
.
The
second
is
of
a
most
strange
sleight
deuised
to
saue
the
life
of
one
imprisoned
for
a
capital
crime
.
The
story
is
this
.
One
William
Kinsman
being
condemned
by
the
vnder
Iudge
of
Poitiers
to
be
boyled
in
oyle
for
a
false
coyner
,
appealed
to
the
Court
of
Parliament
at
Paris
;
whither
being
brought
,
his
proctor
Belluchian
gaue
him
intelligence
,
that
the
next
day
he
should
be
confronted
with
20.
witnesses
.
Whereupon
Kinsman
intreated
him
to
send
him
some
nimble
headed
fellow
(
promising
to
giue
him
ten
French
crownes
)
,
and
by
him
he
directed
the
said
Belluchian
,
that
at
night
he
should
disguise
himself
,
and
repaire
to
the
house
where
the
witnesses
lodged
,
faining
himselfe
to
be
one
of
the
number
:
and
that
in
supper
time
he
should
giue
it
out
,
that
William
Kinsman
(
against
whom
they
were
come
to
depose
)
would
escape
as
he
had
done
sundry
times
before
.
The
proctor
did
as
he
was
enioyned
;
wherupon
they
growing
hot
vpon
his
words
,
would
needs
wager
with
him
to
the
contrary
,
and
layed
downe
euery
man
his
quart
d'escu
.
Of
all
which
particulars
the
proctor
took
a
register
by
two
publike
notaries
,
whom
he
had
brought
with
him
secretly
for
that
purpose
:
which
being
authentically
taken
,
he
sent
it
to
the
said
Kinsman
;
who
being
confronted
the
next
morning
with
these
witnesses
,
and
demanded
(
as
the
manner
is
)
whether
he
held
them
for
honest
men
,
and
whether
he
would
except
against
any
of
them
?
answered
,
that
they
were
all
as
true
to
him
as
Iudas
was
to
Christ
;
for
(
said
he
)
they
haue
sworne
my
death
:
for
proofe
whereof
,
see
this
scrole
.
Now
as
this
was
(
in
any
mans
iudgement
)
a
most
sublimate
subtiltie
(
as
I
may
say
:
)
so
I
thinke
no
man
will
denie
but
that
albeit
the
defendant
aduised
his
proctor
thereof
,
yet
it
may
well
be
reckoned
in
the
number
of
those
which
are
dayly
forged
in
the
Lawyers
shops
(
to
vse
the
French
phrase
,
)
and
consequently
may
fitly
be
placed
here
among
the
rest
.
8
Now
if
there
be
haply
any
that
will
not
rest
satisfied
with
the
former
examples
,
but
shall
thinke
that
this
age
hath
greater
store
of
them
:
I
will
alleadge
two
others
,
which
I
hope
will
suffice
to
make
vp
the
whole
number
,
and
which
(
if
I
be
not
greatly
deceiued
)
were
deuised
of
late
,
at
leastwise
not
mentioned
by
the
foresaid
Preachers
.
The
first
is
,
that
whereas
in
former
time
,
the
definitiue
sentence
of
the
Iudge
did
put
an
end
to
all
suites
;
they
haue
now
found
out
a
tricke
to
continue
,
protract
,
and
multiply
them
so
much
the
more
:
for
there
are
some
suites
which
haue
bin
decided
ten
times
by
sentence
of
Court
,
and
yet
are
as
new
to
begin
as
euer
they
were
.
The
second
is
,
that
for
one
head
which
is
cut
off
from
a
suite
,
there
forthwith
spring
out
as
many
moe
,
as
there
did
in
old
time
out
of
the
serpent
Hydra
.
To
wind
vp
all
in
a
word
,
whereas
our
ancestors
complained
onely
of
the
length
of
suites
(
for
it
is
no
new
saying
,
Lis
litem
serit
)
we
haue
iust
cause
to
complaine
,
that
they
can
neuer
haue
end
.
9
Now
if
it
were
necessary
to
particularize
that
which
hath
bene
spoken
in
generall
touching
the
corruption
which
is
to
be
seene
in
pettifogging
practises
,
I
could
here
alleadge
a
very
strange
practise
,
which
(
thankes
be
to
God
)
was
in
request
but
onely
for
a
time
,
no
longer
then
the
credit
of
the
author
thereof
,
the
selfe
same
man
who
was
made
so
famous
by
a
comedie
acted
in
Artois
,
where
it
was
said
:
Bertran
di
te
lechon
.
Il
nescé
mie
se
lechon
.
Par
me
foy
il
luy
faut
bailler
sur
sès
fesses
.
Non
,
non
,
il
est
trop
grand
pour
auoir
sur
ses
fesses
▪
il
vaut
mieux
luy
bailler
les
seaux
:
that
is
,
Bertram
say
thy
lesson
.
He
cannot
say
his
lesson
.
In
good
troth
he
must
be
beaten
.
Nay
,
by
your
leaue
Sir
,
he
is
too
old
to
vntrusse
:
we
were
better
giue
him
the
keeping
of
the
broade
seale
.
This
fine
fellow
(
whom
I
wil
not
make
knowne
by
any
other
name
)
not
content
to
seale
hand
ouer
head
whatsoeuer
great
men
intreated
him
,
granted
writs
out
of
the
Court
of
Parliament
at
Paris
to
both
parties
,
as
wel
the
plaintiffes
as
the
defendants
,
with
reuocatory
letters
one
vpon
another
,
sometimes
to
the
number
of
sixe
or
seuen
.
Now
what
age
can
boast
or
brag
euer
to
haue
seene
or
heard
the
like
?
10
But
if
we
should
proceed
further
,
and
come
to
the
fountaine
and
original
of
these
euils
,
we
should
(
no
doubt
)
find
it
to
be
so
great
,
that
we
may
well
wonder
they
did
not
maister
the
banks
,
and
ouerflow
in
greater
measure
.
For
if
we
consider
the
great
impunitie
and
free
libertie
which
is
granted
to
prolling
pettifoggers
,
chicken
Iustices
,
and
corrupt
Iudges
,
who
at
this
day
wrest
and
peruert
the
law
;
we
may
wonder
they
do
not
ten
times
worse
.
But
if
we
should
see
an
exemplary
punishment
inflicted
vpon
such
malefactors
,
like
vnto
that
recorded
by
Herodotus
,
viz.
that
the
son
succeeding
in
his
fathers
office
(
who
had
bene
a
corrupt
Iudge
)
should
be
forced
to
sit
vpon
his
fathers
skinne
,
we
may
assure
our selues
,
they
would
looke
a
little
better
about
them
;
neither
would
they
so
eagerly
pursue
,
nor
so
greedily
gape
after
offices
as
they
do
.
But
I
feare
me
,
such
Lawyers
wil
answer
,
that
when
that
punishment
(
mentioned
by
Herodotus
)
was
inflicted
vpon
this
Iudge
,
offices
were
not
set
to
sale
and
sold
by
the
drumme
as
now
they
are
(
seeing
this
customary
buying
and
selling
of
offices
began
but
of
late
yeares
)
and
therfore
that
they
had
great
reason
to
looke
a
little
better
to
their
places
:
whereas
the
hast
which
men
make
now
a
dayes
to
fill
their
bags
againe
,
causeth
them
now
and
then
to
forget
their
dutie
.
They
may
further
alleadge
,
that
whereas
Herodotus
reporteth
that
a
yong
girle
about
8.
or
9.
yeares
of
age
,
said
vnto
her
father
,
Looke
to
your selfe
father
,
least
this
man
corrupt
you
with
his
bribes
:
they
on
the
contrary
are
sollicited
by
wife
and
children
,
by
friends
and
kinsmen
,
to
take
euery
present
that
is
offered
.
Now
albeit
this
excuse
may
passe
for
currant
with
men
,
yet
the
question
is
,
whether
he
before
whom
they
must
one
day
giue
an
account
of
their
stewardship
,
will
take
it
for
good
paiment
;
questionlesse
they
may
assure
themselues
he
wil
not
.
But
to
returne
to
the
impunitie
formerly
mentioned
:
if
we
consider
how
the
course
of
iustice
is
peruerted
,
and
how
they
who
should
remedy
and
redresse
it
,
are
the
greatest
agents
for
it
,
we
shall
not
greatly
wonder
at
the
matter
.
And
where
they
should
begin
to
punish
such
as
offend
in
this
kind
,
I
make
them
their
owne
iudges
.
For
say
they
should
punish
some
malefactors
,
yet
what
likelihood
is
there
they
should
punish
those
to
whom
they
secretly
giue
the
watchword
,
not
to
do
as
they
enioyne
them
in
their
letters
missiue
?
But
I
will
not
prosecute
this
point
any
further
,
seeing
a
word
is
enough
to
the
wise
:
onely
let
me
(
for
a
conclusion
of
this
chapter
)
parallele
this
ancient
history
in
Herodotus
with
a
moderne
example
,
which
seemes
to
sute
and
second
it
in
this
very
point
,
touching
rigor
and
seuerity
in
the
execution
of
iustice
,
much
differing
from
the
impunitie
which
raigneth
at
this
day
.
The
story
is
recorded
in
Froissard
,
where
he
recounteth
a
fact
of
Baiaget
the
Turkish
Emperour
(
whom
he
calleth
Amorabaquin
by
the
name
of
his
father
)
being
accompanied
with
certaine
French
Lords
,
who
vpon
the
receipt
of
their
ransome
were
newly
set
at
libertie
,
in
the
raigne
of
Charles
the
sixt
king
of
France
.
His
words
are
these
.
Moreouer
,
it
happened
that
whilest
the
Earle
of
Neuer●
and
other
French
Lords
were
in
the
Court
with
Amorabaquin
,
a
poore
woman
came
with
a
petition
to
the
Emperour
,
desiring
she
might
haue
iustice
against
one
of
his
seruants
(
for
it
was
his
pleasure
that
iustice
aboue
all
things
should
be
kept
inuiolably
throughout
all
his
dominions
)
who
made
her
complaint
in
this
sort
:
My
Lord
ô
King
,
I
come
vnto
thee
as
to
my
Soueraigne
,
to
complaine
of
one
of
the
groomes
of
thy
chamber
,
who
came
lately
into
my
house
,
and
drunke
vp
my
Goates
milke
which
I
had
prouided
for
my selfe
and
my
children
for
all
the
day
.
I
told
him
that
if
he
did
offer
me
that
wrong
,
I
would
complaine
vnto
thee
:
and
I
had
no
sooner
spoken
the
word
,
but
he
gaue
me
two
boxes
on
the
eare
;
and
would
not
forbeare
,
though
I
threatned
to
complaine
vnto
thee
.
Do
iustice
my
Lord
ô
King
,
and
take
order
that
I
may
be
recompenced
for
the
iniury
he
hath
done
me
,
that
all
men
may
know
that
thy
will
and
pleasure
is
to
rule
thy
people
with
iustice
and
equitie
,
according
to
thy
oath
and
promise
.
The
Emperour
gaue
good
eare
to
her
words
,
and
said
,
With
all
my
heart
.
And
thereupon
caused
his
Turkish
seruant
to
be
brought
before
him
,
and
the
woman
also
,
commanding
her
to
renew
her
complaint
.
The
man
(
who
was
terribly
afraid
of
the
Emperour
)
excused
himselfe
,
and
said
,
that
there
was
not
a
word
true
of
all
that
she
had
said
.
The
woman
replied
both
wisely
and
boldly
,
affirming
that
she
spake
nothing
but
the
truth
.
At
these
words
the
Emperour
made
a
little
pause
,
and
said
,
Woman
,
be
well
aduised
what
thou
sayest
;
for
if
I
find
thine
accusation
to
be
false
,
thou
shalt
die
a
cruel
death
.
She
answered
,
Be
it
so
my
Lord
ô
King
:
for
if
it
were
not
true
,
I
should
haue
had
no
cause
to
haue
troubled
thee
:
therefore
do
me
iustice
,
I
aske
no
more
.
I
will
do
iustice
(
said
the
Emperour
)
for
I
am
sworne
to
do
it
to
all
my
subiects
within
my
dominions
.
And
immediatly
he
caused
certaine
of
his
Iannizaries
to
apprehend
his
groome
,
and
to
open
his
belly
(
for
otherwise
he
could
not
haue
knowne
whether
he
had
drunke
her
milke
or
not
,
)
who
finding
it
to
be
as
she
had
said
(
for
it
was
not
yet
digested
in
his
stomacke
)
informed
the
Emperour
thereof
.
Who
vnderstanding
that
her
cause
was
iust
,
said
vnto
her
,
Thou
didst
not
complaine
without
cause
;
now
go
thy
way
,
thou
hast
iustice
for
the
wrong
that
was
done
thee
:
and
forthwith
caused
her
to
be
recompenced
for
her
losse
.
Thus
the
man
that
had
committed
that
fact
was
punished
.
The
French
Lords
who
were
at
the
Court
with
Amorabaquin
,
saw
this
iudgement
executed
.
This
historie
I
thought
good
to
parallele
with
that
of
Herodotus
,
for
that
in
this
point
of
seueritie
they
seeme
to
haue
some
similitude
and
agreement
;
albeit
as
well
the
actions
as
the
persons
vpon
whom
the
punishment
was
inflicted
,
be
somewhat
different
.
Howbeit
I
denie
not
but
that
this
fact
of
Amorabaquin
ought
to
be
termed
crueltie
or
temeritie
rather
then
seueritie
,
in
that
the
theft
which
he
punished
was
but
pettie
larcenie
,
and
the
partie
not
conuicted
thereof
by
order
of
law
.
But
like
enough
,
the
Emperours
intent
was
to
terrifie
others
by
his
example
.
I
could
further
alleadge
sundry
other
examples
of
like
rigour
and
seueritie
exercised
by
Iudges
,
and
that
vpon
their
nearest
kinsmen
.
And
not
to
seeke
farre
off
for
examples
,
we
reade
in
the
French
Chronicles
of
certaine
Kings
who
haue
done
the
like
.
But
that
which
should
especially
moue
Princes
to
execute
iustice
(
though
they
had
no
regard
of
him
who
will
one
day
call
them
to
a
reckoning
)
is
the
example
of
those
who
through
neglect
or
for
default
thereof
,
haue
first
wasted
,
and
after
lost
their
countries
.
And
if
we
consider
the
great
change
and
alteration
which
is
to
be
seene
at
this
day
,
as
well
in
this
as
in
other
things
,
we
may
well
wonder
thereat
:
for
it
is
well
knowne
,
that
fiftie
pardons
are
granted
with
lesse
suite
at
this
day
,
then
fiue
could
be
obtained
two
hundred
yeares
ago
.
And
we
haue
heard
how
a
Iudge
of
Paris
(
who
was
liuing
within
these
hundred
yeares
)
would
vse
the
same
reasons
for
the
due
execution
of
iustice
,
which
men
vse
now
a
dayes
to
hinder
the
same
.
For
whereas
we
say
,
he
is
a
yong
man
,
and
in
the
Aprill
of
his
age
,
it
were
pitie
to
put
him
to
death
,
for
he
may
do
good
seruice
to
his
Prince
and
countrey
;
and
on
the
other
side
,
he
is
an
old
man
,
and
hath
one
foote
in
the
graue
,
it
were
great
pitie
to
hasten
his
death
,
which
is
readie
to
knocke
at
the
doore
:
whereas
(
I
say
)
those
that
bolster
vp
malefactors
,
vse
such
speeches
:
he
(
on
the
contrary
)
was
wont
to
say
of
a
yong
man
,
hang
him
,
hang
him
,
he
will
play
the
theefe
againe
;
and
of
an
old
man
,
hang
him
,
hang
him
,
he
hath
played
the
theefe
too
long
.
Which
seuere
sentence
of
the
Iudge
concerning
yong
men
,
puts
me
in
mind
of
that
which
was
once
obiected
to
the
King
of
France
refusing
to
grant
a
pardon
to
one
that
sued
for
the
sixth
or
seuenth
murther
,
viz.
that
the
felon
was
guiltie
but
of
one
murther
,
and
that
the
rest
were
to
be
imputed
to
the
King
,
considering
that
he
had
neuer
committed
the
last
,
if
the
king
had
not
pardoned
the
first
.
Which
agreeth
wel
with
the
saying
of
an
heathen
writer
:
Veterem
ferendo
iniuriam
inuitas
nouam
.
And
,
Inuitat
culpam
,
qui
peccatum
praeterit
.
Which
sayings
ought
duly
to
be
considered
of
all
such
as
pleade
or
sue
for
the
impunitie
of
malefactors
.
And
they
ought
further
to
remember
that
Bonis
nocet
,
quisquis
pepercerit
malis
.
Now
if
heathen
men
did
so
well
consider
of
these
things
,
how
much
more
ought
Christians
seriously
to
meditate
hereon
?
Howbeit
I
denie
not
but
that
there
are
some
who
are
readie
to
take
the
least
occasion
to
practise
their
crueltie
,
and
that
from
such
things
from
whence
others
take
occasion
to
be
more
slack
and
remisse
.
For
example
,
during
mine
abode
at
Padua
,
I
heard
of
one
that
had
borne
office
in
the
citie
not
many
yeares
before
,
who
whipped
a
scholer
so
much
the
more
,
because
he
was
his
friends
sonne
:
for
when
the
youth
(
after
he
had
bene
soundly
beaten
)
told
him
that
he
was
such
a
mans
sonne
:
O
(
quoth
he
)
hee
is
my
good
friend
:
therefore
because
thou
art
his
sonne
,
thou
shalt
haue
two
lashes
more
.
CHAP.
XVIII
.
Of
Murthers
committed
at
this
day
.
COncerning
murthers
,
Menot
keepeth
a
foule
ado
about
nothing
,
in
making
great
outcries
against
such
as
will
not
stirre
a
foote
when
they
see
a
man
of
worth
slaine
in
the
streets
.
I
say
about
nothing
,
not
considering
the
thing
in
it selfe
:
but
comparing
it
with
that
which
is
vsuall
and
ordinarie
at
this
day
.
For
since
that
France
was
Italianized
,
I
meane
since
it
learned
the
tricke
of
the
Italian
trade
in
hyring
assassins
(
for
I
must
vse
new
words
to
expresse
new
wickednesse
)
to
cut
mens
throtes
,
as
if
they
should
agree
with
a
Butcher
to
kill
an
oxe
or
a
calfe
;
who
can
thinke
the
saying
of
Menot
any
thing
strange
?
Nay
,
it
were
a
rare
thing
if
three
or
foure
dayes
should
passe
ouer
our
heads
without
such
accidents
;
whereas
Menot
(
perhaps
)
neuer
saw
such
a
fact
ten
times
in
all
his
life
.
But
what
would
he
haue
said
,
if
he
had
seene
a
murther
committed
at
Paris
about
sixe
yeares
ago
,
in
Saint
Iohn
of
Beanois
his
streete
,
where
my selfe
was
borne
?
where
a
Gentleman
dyning
in
a
house
right
ouer
against
Saint
Iohns
Church
,
was
intreated
to
speake
with
one
at
the
dore
,
about
a
matter
of
importance
:
who
rising
from
the
table
went
to
the
dore
with
his
napkin
on
his
shoulder
mistrusting
nothing
:
whither
he
was
no
sooner
come
,
but
foure
men
(
whom
he
had
neuer
seene
before
)
drew
vpon
him
,
and
plaid
their
prises
so
well
that
they
left
him
not
,
till
they
had
laid
him
for
dead
in
the
place
.
The
murtherers
departed
at
midday
in
the
sight
of
a
multitude
there
assembled
,
not
a
man
among
them
so
much
as
once
opening
his
mouth
against
them
.
This
murther
I
saw
not
my selfe
,
but
onely
heard
it
constantly
affirmed
by
very
credible
persons
,
who
were
there
present
.
But
I
will
here
record
another
,
whereof
my selfe
am
eye-witnes
;
which
notwithstanding
doth
not
so
much
concerne
murtherers
,
and
such
as
kill
men
for
a
set
price
,
as
the
great
impunity
which
is
granted
them
in
most
countries
at
this
day
.
During
mine
abode
at
Rome
in
the
time
of
Pope
De
Monte
called
Iulius
the
third
;
an
Italian
meeting
another
in
the
streete
,
asked
him
,
when
he
meant
to
pay
him
that
he
owed
him
(
which
words
I
heard
as
I
passed
by
.
)
And
I
had
not
gone
a
dozen
paces
further
,
but
I
heard
a
great
noise
,
and
I
was
no
sooner
come
to
them
,
but
the
partie
that
had
demanded
his
money
,
fell
downe
dead
,
the
other
hauing
stabbed
him
with
his
dagger
.
At
the
very
instant
came
the
Marshals
men
(
not
mistrusting
any
such
thing
)
who
in
steed
of
executing
martiall
Law
(
as
I
expected
)
committed
such
a
fact
whereby
there
was
no
more
difference
betweene
them
and
the
murtherer
,
then
betweene
a
theefe
and
a
receiuer
.
For
in
steed
of
apprehending
him
,
and
committing
him
to
prison
,
they
holpe
him
and
made
way
for
him
to
escape
.
Which
when
I
related
to
some
of
my
acquaintance
,
they
made
me
no
other
answer
,
but
that
it
was
an
ordinarie
thing
.
And
this
puts
me
in
mind
of
that
which
I
sometime
heard
reported
of
a
wag-halter
of
Bourges
,
whose
surest
refuge
was
the
Iaile
,
by
reason
of
the
inward
acquaintance
he
had
with
the
Iaylour
:
so
that
whilst
they
were
seeking
him
vp
and
downe
the
city
(
after
he
had
plaid
them
one
tricke
of
conueyance
or
other
,
)
he
was
already
in
the
place
where
they
would
haue
lodged
him
,
though
entertained
there
after
another
manner
then
they
would
haue
vsed
him
.
Yet
we
are
the
lesse
to
wonder
,
that
one
or
two
officers
which
should
see
iustice
executed
,
should
harbor
a
notorious
malefactor
;
then
that
a
whole
multitude
should
do
it
as
it
were
with
common
consent
;
as
they
did
at
Rome
towards
this
murtherer
,
as
hath
bene
said
.
Moreouer
there
is
a
custome
in
this
country
,
which
in
many
places
would
be
holden
vncouth
&
strange
.
For
there
are
certain
murther●
▪
whereat
iustice
doth
not
only
wink
,
but
also
approueth
,
yea
and
often
promiseth
reward
to
the
murtherer
.
As
when
a
Prince
or
weale
publike
makes
a
law
,
and
giues
it
out
by
proclamation
,
that
if
one
exile
can
slay
another
within
the
confines
of
the
countrey
out
of
which
he
was
banished
,
he
shall
not
onely
redeeme
his
banishment
and
be
recalled
,
but
also
be
rewarded
and
recompenced
for
his
paines
.
I
was
(
I
remember
)
at
Venice
at
the
publishing
of
this
proclamation
some
twelue
yeares
ago
,
and
saw
it
put
in
execution
the
day
after
the
publication
thereof
,
as
followeth
.
A
banished
man
hauing
secretly
arriued
and
crept
into
the
citie
the
euening
after
the
promulgation
of
this
Law
,
had
no
sooner
intelligence
thereof
,
but
he
made
diligent
inquirie
where
he
might
find
one
whom
he
might
murther
according
to
the
tenure
of
the
said
Edict
:
and
being
informed
where
such
a
one
was
,
he
watched
him
vntil
the
euening
,
and
striking
at
him
as
he
came
out
of
a
house
,
(
but
missing
of
his
ayme
)
he
pursued
him
to
the
channell
where
he
had
cast
himselfe
,
and
there
wounded
him
to
death
.
I
am
not
ignorant
with
what
reasons
they
vse
to
defend
and
iustify
this
law
.
This
is
the
principall
,
that
it
is
a
meanes
to
make
banished
men
suspect
each
other
,
and
consequently
to
keepe
them
from
assembling
together
.
But
Christians
ought
to
leaue
such
politike
courses
and
considerations
to
Platoes
common-wealth
and
Aristotles
politicks
,
where
a
number
of
such
deuices
are
to
be
found
,
which
ought
to
be
so
far
from
Christians
,
that
they
should
not
be
once
named
without
horror
.
Howeuer
it
be
,
I
will
here
adde
another
like
histori●
of
an
accident
which
happened
during
mine
abode
in
the
same
citie
,
though
I
was
not
an
eye-witnesse
thereof
as
I
was
of
the
former
.
The
Saffies
of
the
citie
searching
a
ship
(
as
the
manner
is
)
for
wares
de
contrabando
(
for
so
they
call
all
such
wares
as
are
forbidden
vpon
paine
of
confiscation
)
they
came
to
two
Franciscans
(
at
leastwise
apparelled
like
Franciscans
)
commanding
them
to
open
their
chest
;
which
they
hauing
sundry
times
refused
to
do
,
in
the
end
they
burst
it
open
by
force
.
Now
the
wares
which
they
found
in
it
were
two
mens
heads
newly
cut
off
.
Howbeit
,
after
that
the
Franciscans
had
whispered
them
in
the
eare
,
they
made
no
great
matter
of
it
,
but
turned
it
to
a
matter
of
merriment
,
and
pleasant
dispute
,
viz.
whether
these
heads
were
forbidden
wares
or
not
.
The
report
indeed
went
,
that
the
matter
should
be
hotly
prosecuted
against
them
:
but
within
two
dayes
after
,
the
storme
was
ouer
,
all
was
husht
and
gone
,
which
made
the
world
suspect
there
was
some
false
packing
among
them
.
Of
which
fact
when
speech
was
moued
,
I
remember
I
heard
it
related
,
how
that
by
this
license
giuen
by
proclamation
(
much
like
to
that
formerly
mentioned
)
a
brother
would
bring
in
his
brothers
head
.
What
would
Menot
and
Maillard
haue
said
(
may
we
thinke
)
of
such
Policie
,
if
it
may
be
so
called
?
But
howsoeuer
we
tearme
or
take
it
,
I
am
to
intreate
the
Reader
to
remember
it
,
that
therewith
he
may
confront
any
strange
Law
recorded
by
Herodotus
.
2
But
now
to
returne
to
murtherers
and
such
as
butcher
men
for
a
set
price
;
a
thing
(
doubtlesse
)
more
to
be
lamented
in
Italie
then
in
any
other
countrey
:
where
those
villaines
are
many
times
so
hasty
to
compasse
the
death
of
those
whom
they
haue
vndertaken
to
make
out
of
the
way
,
(
to
the
end
they
may
finger
a
little
money
)
that
for
want
of
taking
a
view
,
and
marking
them
by
the
priuy
markes
which
are
giuen
them
,
in
steed
of
them
they
murther
those
that
resemble
them
:
which
the
Italians
call
Amassar
in
fallo
.
I
haue
further
heard
,
that
some
being
masked
,
haue
bene
slaine
in
steed
of
others
.
And
all
the
recompence
which
they
could
get
,
who
haue
bin
thus
encountred
and
set
vpon
,
yea
so
beaten
&
wounded
,
that
they
haue
bene
brought
almost
to
deaths
doore
,
hath
bene
this
:
By
your
leaue
Sir
,
or
I
cry
you
mercy
Sir
,
I
tooke
you
for
another
.
Indeed
they
bid
those
that
are
masked
,
vnmaske
themselues
,
to
the
end
they
may
see
whether
they
be
the
men
they
seek
for
or
not
;
which
if
they
find
them
to
be
,
they
ease
them
of
the
paines
of
masking
themselues
againe
.
3
But
my
purpose
is
here
onely
to
discourse
of
such
murthers
as
are
punishable
,
and
are
indeed
punished
both
by
the
law
of
God
and
man
.
To
handle
therefore
the
two
principall
kinds
,
there
are
(
as
we
know
)
two
sorts
of
murthers
:
some
are
committed
in
way
of
reuenge
;
others
in
hope
of
gaine
.
Those
that
murther
men
in
the
heate
of
their
rage
,
and
in
desire
of
reuenge
,
either
commit
the
fact
themselues
,
or
hire
others
to
do
it
,
whom
they
know
they
can
draw
with
a
siluer
chaine
,
whether
they
be
common
assassins
or
others
.
Those
that
kill
men
in
their
mad
mood
with
desire
of
reuenge
,
are
likewise
of
two
sorts
:
for
some
(
as
French-men
)
t●ke
present
reuenge
in
the
heat
of
their
passion
when
their
bloud
begins
to
boile
,
at
leastwise
smother
it
not
long
:
others
(
as
Italians
aboue
the
rest
)
nourish
their
reuengefull
humour
,
and
suffer
it
to
fester
in
their
cankered
stomacks
a
long
time
.
Two
things
also
are
to
be
considered
in
the
execution
or
act
of
reuenge
:
for
some
reuenging
themselues
vpon
their
enemies
,
practise
the
saying
of
Virgil
(
not
considering
that
he
speaketh
de
hoste
,
not
de
inimico
:
)
Dolus
an
virtus
quis
in
hoste
requirat
?
which
is
more
practised
by
Italians
then
by
any
nation
in
the
world
.
Others
neuer
do
it
,
but
openly
,
and
as
a
man
would
say
with
drummes
and
trumpets
,
neuer
setting
vpon
a
man
suddenly
or
at
vnawares
,
nor
taking
aduantage
of
him
,
(
which
the
French
call
supercherie
)
but
giuing
him
warning
before
hand
to
looke
to
himself
,
and
time
to
draw
his
weapon
;
making
conscience
to
set
two
vpon
one
.
Which
in
old
time
was
more
strictly
obserued
in
France
,
then
in
any
countrey
the
Sunne
doth
circle
;
and
is
stil
practised
by
all
true
hearted
French-men
,
such
I
meane
as
do
not
degenerate
.
Notwithstanding
I
haue
heard
many
Italians
make
a
mocke
at
this
custome
.
And
no
maruell
,
considering
they
professe
and
practise
the
cleane
contrary
.
For
if
once
they
bite
their
fingers
ends
in
threatning
maner
,
God
knows
,
if
they
set
vpon
their
enemie
face
to
face
,
it
is
because
they
cannot
assaile
him
behind
his
backe
.
And
they
are
not
so
mad
as
to
bid
him
looke
to
himselfe
,
or
once
to
offer
the
encounter
except
they
be
the
stronger
,
and
so
well
guarded
,
that
they
will
be
sure
to
be
two
to
one
at
the
least
:
nay
though
they
should
set
ten
vpon
one
,
yet
will
they
crie
,
Vittoria
,
vittoria
.
And
which
is
worse
then
all
the
rest
,
besides
all
these
aduantages
which
they
labour
to
get
ouer
their
enemies
,
and
the
treason
which
they
plot
and
practise
to
their
vttermost
,
they
make
easie
passage
for
themselues
by
meanes
of
dissembling
trechery
.
Witnesse
Simon
Turke
who
slue
an
Italian
at
Antwerpe
(
or
caused
him
to
be
slaine
)
about
fifteene
yeares
ago
,
in
a
chaire
made
by
a
most
diuellish
deuice
,
hauing
smothered
his
hatred
for
many
yeares
together
,
and
giuen
pregnant
proofes
of
vnfained
reconciliation
.
Witnesse
also
(
about
the
same
time
)
the
Italian
who
killed
Vaudray
the
knight
of
the
watch
at
Paris
in
S.
Antonies
streete
,
in
his
owne
house
:
for
hauing
a
long
time
borne
him
in
hand
that
he
had
forgiuen
and
forgotten
the
grudge
which
was
betweene
them
,
he
came
on
a
time
to
his
house
whilest
he
was
at
dinner
,
where
Vaudray
was
no
sooner
ris●n
from
the
table
to
embrace
him
,
as
one
that
professed
great
friendship
&
kindnesse
,
but
he
stabbed
him
with
his
dagger
,
and
slue
him
.
In
like
maner
the
Lieutenant
criminall
of
Roane
(
about
two
yeares
before
)
riding
on
his
mule
to
the
Court
,
was
slaine
by
an
Italian
,
who
stabbed
him
so
nimbly
into
the
breast
,
that
his
men
perceiued
it
not
till
he
had
conueyed
himselfe
away
,
and
being
mounted
vpon
a
lustie
courser
,
saued
himselfe
by
the
swiftnesse
of
his
beast
.
But
because
I
am
not
ignorant
that
such
examples
as
these
are
easie
and
at
hand
to
euery
man
,
and
that
I
should
but
cloy
our
daintie
trauailers
who
haue
bene
in
Italy
,
with
setting
before
them
old
cole-worts
in
a
new
dish
,
I
will
here
record
a
late
murther
,
wherein
we
shall
as
in
a
crystall
see
the
most
diuellish
and
damnable
desire
of
reuenge
that
euer
entred
into
the
heart
of
man
.
An
Italian
hauing
nourished
malice
and
rancor
in
his
mind
for
the
space
of
ten
yeares
together
,
dissembling
all
the
while
to
be
friends
with
his
fo
;
as
he
was
walking
on
a
time
with
him
,
in
a
by-place
came
behind
him
and
threw
him
downe
,
and
holding
his
dagger
to
his
throate
,
told
him
that
if
he
would
not
renounce
God
,
he
would
kill
him
.
The
man
being
at
the
first
very
loth
to
commit
so
horrible
a
sinne
,
yet
in
the
end
yeelded
to
do
it
rather
then
to
lose
his
life
,
and
so
renounced
both
God
and
the
Saints
,
and
all
the
Kyrielle
(
as
they
spake
in
those
dayes
,
)
whereupon
the
wicked
wretch
hauing
his
desire
,
stabbed
him
with
his
dagger
,
which
he
held
to
his
throate
,
and
afterward
bragged
that
he
had
taken
the
kindliest
and
the
brauest
reuenge
of
his
enemie
that
euer
man
did
,
in
that
he
had
destroyed
him
both
body
and
soule
.
4
I
proceed
now
to
prosecute
those
murthers
that
are
committed
of
a
couetous
and
greedie
desire
of
gaine
;
which
are
of
two
sorts
.
Some
commit
them
in
hope
of
reward
,
as
I
shewed
before
when
I
spake
of
assassins
:
others
,
in
hope
they
may
enioy
the
spoile
of
trauailers
with
more
securitie
,
whom
we
call
theeues
and
robbers
.
Of
assassins
,
we
haue
spoken
sufficiently
before
.
As
for
theeues
,
would
to
God
they
were
not
so
frequent
in
all
places
:
for
it
may
truly
be
said
of
this
age
,
that
it
surpasseth
all
the
former
in
notorious
thefts
,
as
we
may
perceiue
by
the
new
punishment
inflicted
vpon
such
malefactors
in
the
raigne
of
king
Francis
the
first
,
by
his
expresse
edict
.
For
seeing
ordinary
punishments
wold
nothing
moue
them
,
he
deuised
an
extraordinary
kind
of
torture
,
viz.
to
breake
them
vpon
a
wheele
,
and
there
to
leaue
them
to
languish
and
pine
away
.
But
neither
was
this
sufficient
to
make
them
giue
ouer
the
trade
and
occupation
,
nor
to
keepe
others
from
following
it
:
witnesse
the
many
executions
which
haue
bene
since
,
especially
at
Paris
.
That
of
a
gentleman
called
Villieuineuf
,
of
the
Countie
of
Tonnerre
,
is
famous
among
the
rest
,
who
kept
a
good
fellow
of
purpose
to
cut
mens
throates
,
who
was
executed
with
him
,
and
a
yong
youth
which
was
his
lackey
,
who
was
whipped
;
and
the
cut-throate
companion
burned
quicke
before
his
eyes
,
and
himselfe
afterwards
broken
vpon
the
wheele
.
And
this
putteth
me
in
mind
of
an
Italian
who
committed
his
robberies
(
if
they
may
be
so
called
)
in
the
very
citie
within
his
owne
house
,
whereas
others
are
wont
to
rob
by
the
high
way
:
(
whence
cutters
by
the
high
way
side
,
and
robbers
are
vsed
as
synonymies
.
)
This
Italian
called
Francisquino
hauing
continued
sometime
at
Bononia
the
fertill
,
in
one
of
the
best
mens
houses
of
the
city
,
being
held
to
be
some
great
noble
man
,
by
reason
of
his
state
and
bountie
,
was
discouered
in
the
end
to
leade
such
a
life
as
followeth
.
Vnder
colour
of
keeping
open
house
for
all
gamesters
at
dice
and
cards
(
an
vsual
thing
with
gentlemen
in
that
countrey
,
though
in
some
cities
more
then
in
others
)
and
of
hauing
continuall
supply
of
fresh
company
,
to
shew
his
bountie
and
magnificence
,
his
manner
was
to
send
for
such
as
newly
arriued
in
the
citie
,
to
visit
him
:
and
as
soone
as
they
were
come
,
and
that
he
had
saluted
and
welcomed
them
(
according
to
the
manner
)
to
call
for
the
tables
or
cards
,
and
to
bid
his
man
make
dinner
or
supper
ready
in
the
meane
time
,
or
to
prouide
a
banquet
according
to
the
time
of
the
day
.
But
in
stead
of
preparing
it
,
the
bloudy
butcher
addressed
himselfe
to
slay
them
when
his
master
Francisquino
should
giue
him
a
signe
:
which
course
of
life
they
had
led
so
long
,
that
(
as
the
report
goeth
)
when
they
were
apprehended
,
and
had
confessed
al
their
villanies
,
the
carcasses
of
ten
or
fifteene
men
which
they
had
thus
murthered
,
were
found
cast
in
priuies
.
In
fine
,
this
was
their
punishment
.
After
they
had
bene
pinched
with
pinsers
,
they
were
ripped
and
bowelled
,
and
their
hearts
being
hastily
pulled
out
of
their
bodies
,
were
shewed
them
.
But
to
returne
to
France
,
and
to
the
boldnesse
of
these
theeuish
companions
:
this
is
recorded
as
a
most
memorable
fact
of
two
brethren
borne
in
a
certaine
place
betweene
Niuernois
and
Burgundie
,
neare
to
Vezeley
,
who
were
spitted
vpon
a
stake
some
fifteene
yeares
ago
for
stealing
the
Kings
treasure
towards
Briare
:
of
whom
this
is
worthy
to
be
obserued
,
that
they
verified
the
old
saying
,
Conueniunt
rebus
nomina
saepè
suis
:
for
their
sirname
was
Latro
,
that
is
,
Theefe
;
neither
did
they
bely
their
name
,
for
as
they
were
theeues
in
name
,
so
were
they
theeues
in
deed
.
The
report
goes
,
that
when
the
Kings
officers
came
to
apprehend
them
in
a
place
whither
they
had
retired
themselues
,
they
defended
themselues
very
couragiously
,
in
such
sort
that
one
of
them
was
slaine
in
the
place
before
he
would
yeeld
.
Their
fellow
theefe
called
Villepruné
was
executed
at
Rome
in
the
time
of
Pope
Paul
the
third
,
to
whom
King
Francis
the
first
had
sent
his
processe
to
attach
him
.
5
But
what
need
we
examples
to
proue
that
our
age
doth
beare
away
the
bell
as
well
in
this
as
in
other
vices
,
when
we
see
that
the
weapons
and
instruments
fit
for
the
following
of
such
a
trade
of
life
,
haue
not
onely
bene
inuented
of
late
,
but
are
dayly
renewed
and
(
as
it
were
)
refined
by
sundry
deuices
:
For
,
for
whose
sake
(
I
beseech
you
)
were
guns
inuented
by
a
diuell
in
the
shape
of
a
Monke
,
but
for
theeues
and
robbers
?
For
proofe
hereof
,
since
harquebuzes
,
pistols
and
pistolets
of
all
sorts
and
sizes
were
in
vse
,
who
were
the
first
(
trow
we
)
who
not
content
to
carry
three
or
foure
cases
at
their
saddles
,
filled
their
sleeues
and
breeches
with
them
?
And
by
whom
were
those
great
slouching
slops
and
swaggering
hose
(
like
little
tubs
or
beere-barrels
)
first
inuented
,
but
by
such
good
fellowes
as
wanted
a
commodious
place
to
harbour
such
guests
?
Now
looke
how
much
Germany
is
more
famous
then
other
countries
for
inuenting
these
instruments
,
so
much
are
we
the
lesse
to
wonder
that
there
should
be
so
many
good
fellows
to
be
found
at
this
day
that
should
employ
them
to
that
wicked
end
:
though
through
the
great
care
and
vigilancie
of
the
Princes
of
Germany
,
the
number
of
them
is
well
abated
within
these
few
yeares
.
We
are
not
(
I
say
)
to
wonder
hereat
,
no
more
then
at
that
which
we
reade
in
auncient
writers
of
the
Chalybes
,
who
were
the
first
smithes
,
at
leastwise
most
expert
and
skilfull
in
that
art
.
Yet
questionlesse
French
theeues
go
farre
beyond
German
theeues
in
subtill
sleights
and
cleanly
conueyance
.
Touching
Italy
(
for
I
will
now
mention
no
other
country
)
I
haue
euer
knowne
it
lesse
subiect
to
the
danger
of
cutters
:
and
verily
during
those
three
yeares
and
a
halfe
that
I
soiourned
there
(
spending
my
time
for
the
most
part
in
trauailing
from
city
to
citie
)
I
heard
little
or
nothing
of
robberies
by
the
high
way
.
And
I
remember
that
being
at
dinner
on
a
time
with
my
Lord
Odet
de
Selu●
,
then
Embassadour
for
the
French
King
at
Venice
,
and
hauing
asked
him
the
reason
hereof
,
we
grew
to
this
conclusion
,
that
Illis
quidem
erat
animus
,
sed
non
satis
erat
animi
:
that
is
,
that
their
will
was
good
,
but
their
heart
was
naught
.
For
if
we
consider
what
manner
of
men
they
be
that
intermeddle
in
this
cursed
occupation
,
we
shall
find
that
there
are
not
more
desperate
ruffians
in
the
world
,
nor
more
lauish
of
their
liues
then
they
:
seeing
that
ten
of
them
(
as
I
haue
often
heard
it
credibly
reported
)
haue
aduentured
to
set
vpon
twentie
or
fiue
and
twentie
.
And
that
Italians
are
not
so
desperate
,
nor
so
prodigall
of
their
bloud
,
I
report
me
to
the
answer
which
an
Italian
gentleman
made
to
a
forreiner
with
whom
he
was
in
deadly
feud
:
for
perceiuing
that
it
stood
not
with
his
credit
to
auoid
the
combat
,
vnlesse
he
alleadged
some
peremptory
reason
,
he
accepted
the
challenge
.
But
changing
his
mind
shortly
after
,
when
the
time
was
come
that
they
should
meet
in
the
field
,
his
aduersary
now
trauersing
his
ground
,
and
expecting
when
his
antagonist
would
enter
the
lists
,
he
told
him
that
he
was
a
diuellish
desperate
fellow
,
and
therefore
would
haue
no
dealing
with
him
.
But
if
we
should
iudge
of
all
by
one
(
may
some
say
)
we
might
twit
all
French-men
with
that
which
was
spoken
by
a
Pickard
bragging
of
his
valour
,
who
hauing
vaunted
that
he
had
spent
some
yeares
in
the
warres
,
and
yet
neuer
drew
his
sword
,
and
demaunded
the
reason
thereof
,
answered
,
Pource
que
ie
n'entrois
mie
en
colere
:
Because
(
quoth
he
)
I
was
neuer
throughly
angry
.
But
I
dare
be
bold
to
say
,
that
Italians
haue
oftener
borne
away
the
blowes
and
receiued
the
foyle
of
firy
French-men
,
then
French-men
of
desperate
Italians
.
And
though
there
were
neuer
a
Pickard
that
could
be
moued
to
anger
,
yet
the
Gascoines
are
terrible
fellowes
,
and
hote
enough
to
make
the
Italians
quake
like
an
Aspin
leafe
,
and
beray
themselues
for
feare
:
though
seuen
or
eight
fond
and
foolish
termes
of
warre
which
we
haue
borrowed
from
them
,
may
(
haply
)
make
posteritie
hold
not
onely
the
Gascoines
,
but
all
other
French-men
greater
dastards
then
faint-hearted
cowards
and
white liuered
souldiers
;
as
though
we
had
learned
all
our
skill
in
martiall
discipline
and
warlike
affaires
of
them
,
from
whom
we
haue
haue
borrowed
some
ink-horne
termes
.
But
because
I
haue
spoken
my
mind
more
at
large
elsewhere
,
of
the
iniury
which
we
do
our selues
in
this
behalfe
,
selling
our
honour
to
those
of
whom
we
borrow
some
triuiall
and
tapster-like
termes
,
I
will
not
prosecute
this
argument
any
further
.
To
returne
therefore
to
the
matter
in
hand
,
whether
it
be
for
the
reason
formerly
alleadged
,
or
for
some
other
(
for
we
commonly
say
,
that
there
are
some
good
and
some
bad
of
all
sorts
)
:
the
common
opinion
is
,
that
there
is
lesse
robbing
in
Italy
then
in
any
other
countrey
.
By
robbers
I
vnderstand
those
good
fellowes
,
who
trusting
not
so
much
to
the
sleight
and
subtiltie
of
their
wit
,
as
to
their
strength
and
skill
in
their
weapon
,
ioyned
with
brazen-faced
boldnesse
and
audacitie
,
set
vpon
passengers
with
intent
to
borrow
a
bag
or
get
a
bootie
,
though
with
hazard
of
their
liues
.
For
as
for
other
sorts
of
thefts
(
as
namely
filchings
and
pilferings
)
Italians
(
I
must
needs
say
)
haue
no
fellowes
,
especially
in
subtiltie
ioyned
with
impudency
:
which
knacks
of
knauery
and
tricks
of
cunning
conueyance
,
French-men
newly
arriuing
,
learne
to
their
cost
.
Which
I
would
not
haue
vnderstood
of
all
Italy
alike
:
for
this
I
can
say
of
mine
owne
experience
,
that
trauailing
from
Rome
to
Naples
with
the
ordinary
post
(
whom
they
call
Procaccio
)
I
saw
sundry
passengers
do
that
which
I
had
not
seen
elsewhere
in
all
Italy
besides
.
For
they
were
no
sooner
come
to
their
Inne
,
but
they
vnsadled
their
horses
,
and
carried
their
saddles
vnto
their
chambers
,
where
they
might
haue
them
euer
in
view
,
whilest
they
tooke
their
repast
.
Of
which
trouble
,
albeit
my selfe
and
the
rest
of
my
companie
were
well
eased
(
for
,
for
a
crowne
a
day
,
which
each
of
vs
gaue
to
the
post
(
as
the
manner
is
)
he
mounted
vs
well
,
and
defrayed
our
charges
)
yet
I
could
not
but
pitie
them
who
were
put
to
those
shifts
:
and
I
chanced
to
say
that
there
could
be
no
such
danger
as
they
imagined
,
in
that
it
was
not
credible
that
any
theefe
durst
presume
so
much
vpon
his
cunning
,
as
to
vndertake
so
bold
an
attempt
.
Which
speech
(
though
spoken
in
simplicitie
)
was
preiudiciall
to
a
certaine
Flemming
in
the
companie
,
who
being
thereby
perswaded
that
there
was
indeed
no
such
danger
,
neglected
the
next
day
to
carry
in
his
saddle
as
the
rest
did
;
for
he
found
after
dinner
that
another
had
eased
him
of
that
labour
:
and
then
I
confessed
that
these
diuellish
theeues
were
worse
then
I
took
than
for
.
Now
this
cals
to
mind
an
obiection
which
may
be
made
against
the
rarenesse
of
robberies
in
Italy
:
for
it
may
be
said
that
there
lie
such
sharp
shauers
in
the
high
way
between
Rome
&
Naples
(
except
the
coast
be
scoured
,
and
the
world
wel
amended
of
late
)
that
trauailers
are
glad
to
get
into
the
companie
of
the
post
,
who
doth
not
thinke
himselfe
safe
enough
neither
,
vnlesse
he
haue
a
troupe
of
fifty
or
sixty
horse
at
the
least
.
To
which
I
answer
,
that
these
foruscites
which
haunt
the
passages
and
high
wayes
,
are
not
worthy
to
be
named
the
same
day
with
those
good
fellowes
who
braue
it
out
in
other
places
:
for
they
feare
no
colours
,
but
aduenture
to
set
vpon
twise
or
thrise
so
many
as
themselues
;
whereas
these
faint-harted
foruscites
(
as
I
was
then
informed
)
neuer
set
vpon
any
(
by
their
good
wils
)
except
they
be
two
to
one
at
the
least
.
But
I
will
leaue
them
to
end
their
owne
quarrels
and
controuersies
among
themselues
.
For
I
protest
I
am
so
farre
from
enuying
Italy
her
great
foison
of
resolute
theeues
and
robbers
,
that
I
could
wish
with
all
my
heart
,
that
all
the
good
fellowes
which
France
and
Germany
will
affoord
these
dozen
yeares
,
would
repaire
thither
.
6
But
leauing
Italy
(
into
which
I
haue
trauailed
further
then
I
purposed
)
I
wil
returne
backe
into
France
my
natiue
soyle
,
taking
it
in
a
generall
acception
for
the
countries
bordering
on
euery
side
,
and
will
begin
wtih
a
gentleman
of
Sauoy
who
committed
his
robberies
in
or
neare
his
house
,
betweene
Lyons
and
Geneua
(
being
called
of
the
place
Monsieur
d'
Auanch●
)
and
I
will
speake
of
him
as
of
a
man
of
an
odde
disposition
among
a
thousand
good
fellowes
,
as
being
a
more
cunning
and
gentlemanlike
theefe
(
if
I
may
so
speake
)
then
the
vulgar
sort
,
somewhat
resembling
that
archtheefe
who
kept
such
a
ruffling
in
the
raigne
of
Seuerus
the
Emperour
,
mentioned
before
in
the
Chapter
of
Robberies
:
for
herein
especially
he
excelled
him
,
in
that
he
would
part
stakes
with
those
he
robbed
,
if
they
yeelded
their
purses
before
his
bloud
was
vp
.
Howbeit
he
was
exceedingly
hated
for
that
he
bare
small
affection
to
Monks
and
Nuns
,
and
took
pleasure
in
playing
them
many
shreud
turns
,
which
were
(
as
the
prouerb
saith
)
Princes
sports
,
such
as
please
those
that
act
them
.
To
omit
the
pranks
which
he
playd
with
the
Nuns
of
S.
Claire
at
Geneua
,
I
will
onely
relate
two
of
his
exploites
,
or
rather
of
one
deuided
into
two
branches
,
whereby
he
made
two
Franciscans
first
very
merry
,
and
after
very
mad
.
For
hauing
admitted
them
into
his
castle
,
and
made
them
good
cheare
,
to
make
an
end
of
their
good
entertainment
,
he
told
them
he
would
pleasure
either
of
them
with
his
pretie
wench
.
Where
they
refusing
his
kind
offer
at
the
first
,
he
requested
them
to
make
bold
with
him
,
telling
them
withall
,
that
he
well
considered
they
were
but
flesh
and
bloud
as
other
men
.
In
the
end
he
locked
them
all
vp
in
a
chamber
together
:
and
returning
thither
an
houre
after
(
or
thereabout
)
he
asked
them
how
they
had
done
in
their
new
occupation
.
And
vnderstanding
they
had
not
bin
idle
:
O
wicked
hypocrites
(
quoth
he
)
is
this
the
way
to
ouercome
temptation
?
And
hauing
so
said
,
he
stripped
them
(
poore
soules
)
as
naked
as
my
naile
;
and
hauing
whipped
them
as
long
as
himselfe
and
his
men
could
lay
on
loade
,
he
sent
them
away
all
naked
as
they
were
,
to
teach
them
to
fight
another
time
more
valiantly
against
such
temptations
,
or
not
to
giue
them
the
encounter
.
But
whether
this
labour
were
well
bestowed
on
them
or
not
,
I
leaue
to
be
decided
at
the
next
Councell
.
7
In
the
meane
time
I
thanke
this
good
fellow
with
all
my
heart
for
putting
me
in
mind
of
a
story
recorded
by
Pontanus
of
certaine
Arabian
theeues
,
which
is
as
memorable
in
his
kind
,
and
as
rare
an
example
as
can
be
found
(
in
my
opinion
)
in
any
story
,
whether
Greeke
,
Latin
,
French
or
Italian
.
Wherein
we
shall
on
the
one
side
see
a
point
of
admirable
wisedome
in
a
man
falling
suddenly
into
the
hands
of
theeues
and
robbers
:
and
on
the
other
side
,
a
part
of
great
humanitie
in
cruell
cut-throtes
,
who
had
addicted
themselues
to
this
damnable
trade
.
This
gentleman
called
Robert
[
*
](A68037-e33660-b)
*
Al.
of
S.
Seuerin
.
Sanseuerin
(
who
had
bene
a
braue
and
valiant
captaine
in
his
daies
)
trauailing
towards
mount
Sinai
,
to
performe
a
vow
which
he
had
made
(
according
to
the
great
superstition
which
raigned
in
former
times
,
and
in
part
also
within
these
hundred
yeares
)
hauing
descried
certaine
horsemen
comming
towards
him
,
demaunded
of
his
guide
and
guard
(
for
he
had
safe
conduct
from
the
Soultan
)
who
they
were
?
They
(
poore
soules
)
trembling
for
feare
,
answered
that
they
were
Arabians
,
the
most
desperate
and
dangerous
theeues
in
the
world
.
Where
he
was
so
farre
from
being
danted
with
the
feare
of
danger
,
that
contrariwise
he
encouraged
his
companie
to
be
of
good
cheare
,
telling
them
that
it
was
their
best
course
to
lay
open
their
cariage
,
that
when
they
came
they
might
finde
dinner
ready
,
whereof
he
knew
they
stood
in
great
need
,
considering
they
were
toyled
with
the
dust
and
heat
.
Meane
time
,
whilest
his
men
were
making
preparation
as
they
were
enioyned
,
he
addressed
himselfe
to
meet
them
,
and
saluting
them
very
curteously
(
being
a
goodly
man
of
person
,
as
well
for
stature
as
feature
)
smiled
on
them
,
and
bad
them
welcome
;
interlacing
many
pretie
speeches
by
his
interpreters
,
and
thus
kindly
entertained
them
without
bewraying
his
feare
,
or
giuing
the
least
signe
of
sinister
suspition
.
The
Arabians
liking
well
of
his
speeches
,
willingly
accepted
his
offer
,
and
dined
merrily
with
him
,
and
after
they
had
receiued
some
small
presents
departed
,
hauing
so
forgotten
all
their
barbarous
cruelties
,
that
contrarily
they
thanked
him
heartily
for
their
good
entertainment
.
This
is
the
story
(
gentle
Reader
)
whereof
I
kept
thee
in
so
great
expectation
,
by
which
I
hope
thou
wilt
take
no
lesse
content
then
my selfe
.
For
certes
we
way
well
wonder
hereat
,
especially
considering
what
stories
report
of
these
Arabian
theeues
aboue
the
rest
,
in
cruelty
resembling
Lions
and
such
like
sauage
beasts
:
so
that
I
perswade
my selfe
the
Poets
would
no
lesse
haue
extolled
this
chieftaine
,
then
they
did
Orpheus
for
mollifying
the
hearts
of
sauage
beasts
by
the
sweet
sound
of
his
melodious
harpe
.
And
verily
there
are
some
theeues
so
cruell
and
currish
,
that
it
were
better
to
fall
amongst
Tygres
,
or
into
the
Lions
den
,
then
into
their
hands
.
For
that
which
Ouid
saith
,
Obsequium
Tygresque
domat
,
rabidosque
Leones
.
is
found
true
by
dayly
experence
.
And
that
which
he
saith
in
another
place
,
Corpora
magnanimo
satis
est
prostrasse
Leoni
,
Pugna
suum
finem
cum
iacet
hostis
habet
.
cannot
be
called
into
question
by
any
that
haue
read
or
obserued
the
nature
of
this
beast
;
as
my selfe
once
obserued
a
Lion
practising
the
precept
of
Virgil
containing
the
dutie
and
disposition
of
a
generous
mind
,
which
is
,
Parcere
subiectis
&
debellare
superbos
.
For
he
made
much
(
as
a
man
would
say
)
of
litle
dogs
which
were
put
into
his
grate
,
and
played
the
wanton
with
them
;
whereas
he
presently
deuoured
the
great
curres
,
tearing
them
in
peeces
,
euen
whilest
he
was
playing
with
the
litle
puppets
.
As
also
considering
what
we
reade
of
Orpheus
his
harpe
,
by
which
he
mollified
the
hearts
of
sauage
beasts
,
although
it
be
spoken
Poetically
,
and
must
(
at
least
may
)
be
meant
of
his
eloquence
,
whereby
he
wonne
the
hearts
of
men
,
how
barbarous
soeuer
they
were
.
Howbeit
we
cannot
denie
but
that
Lions
take
delight
in
the
melodious
sound
of
musicall
instruments
,
of
which
my selfe
haue
had
experience
in
a
great
Lion
in
the
Tower
of
London
,
where
whilst
I
with
certaine
others
beheld
him
,
there
came
in
a
Musition
which
played
vpon
a
violin
(
the
number
of
such
fidlers
being
great
in
England
)
who
had
no
sooner
begun
to
play
vpon
his
kit
,
but
the
Lion
leauing
his
flesh
began
to
turne
about
,
as
though
he
would
haue
danced
:
and
when
he
left
of
playing
,
he
left
his
turning
,
and
betooke
him
to
his
flesh
againe
:
&
when
he
began
to
play
againe
,
he
returned
to
his
dance
againe
.
Which
spectacle
and
sport
pleased
me
so
well
,
that
I
could
not
content
my selfe
to
haue
seene
it
once
,
but
came
thither
againe
the
second
time
,
bringing
others
with
me
,
(
who
,
notwithstanding
I
had
told
them
what
I
had
seene
,
and
affirmed
it
to
be
true
,
yet
would
hardly
be
perswaded
;
)
as
also
a
Musition
who
played
vpon
another
instrument
,
where
the
Lion
danced
and
leapt
about
,
as
he
had
done
before
,
albeit
he
had
then
no
flesh
as
formerly
he
had
.
By
this
therefore
which
hath
bene
said
,
as
also
by
that
which
sundry
authors
haue
written
hereof
,
we
may
safely
conclude
,
that
there
is
more
gentlenesse
&
generous
nature
in
some
sauage
beasts
,
then
in
some
men
,
be
they
theeues
or
others
.
At
leastwise
the
lamentable
story
of
the
voyage
of
French-men
into
Florida
of
America
(
in
the
yeare
last
past
)
doth
,
and
so
long
as
the
world
endureth
will
verifie
this
of
certaine
Spaniards
:
For
(
to
omit
infinite
other
treacherous
cruelties
)
we
reade
how
that
those
who
chose
rather
to
yeeld
themselues
to
the
mercie
of
the
Spaniards
then
of
wilde
beasts
,
were
pitifully
massacred
euery
mothers
sonne
;
whereas
they
who
chose
rather
to
commit
themselues
to
wilde
and
sauage
beasts
,
and
to
expose
themselues
to
infinite
other
dangers
,
escaped
both
with
life
and
limme
.
Therefore
by
how
much
the
crueltie
of
some
men
is
greater
then
of
others
,
and
by
how
much
we
esteeme
these
Arabians
more
cruell
cut-throtes
then
other
theeues
;
by
so
much
are
we
to
thinke
this
story
more
strange
and
admirable
.
The
rehearsal
whereof
hath
made
me
somwhat
to
digresse
from
the
argument
in
hand
.
8
Therfore
to
passe
ouer
this
iust
motiue
of
digression
,
and
to
come
in
a
word
to
the
point
of
our
purpose
;
as
there
is
great
difference
betweene
incest
and
single
fornication
:
so
nature
teacheth
that
it
is
a
farre
greater
and
more
horrible
sinne
for
a
man
to
murther
his
kinsman
,
then
one
that
is
no
way
allyed
vnto
him
;
and
yet
more
hainous
to
murther
father
or
mother
,
wife
or
children
,
brethren
or
sisters
.
Notwithstanding
we
must
needs
confesse
,
that
since
the
trade
of
assassins
(
I
mean
this
bloudy
butchering
of
men
for
a
set
price
)
came
in
vse
,
our
age
doth
no
lesse
abound
with
ordinary
and
extraordinary
murthers
,
then
with
the
two
kinds
of
whoredome
formerly
spoken
of
.
Howbeit
parricidie
and
fratricidie
,
and
such
like
murthers
,
were
neuer
so
hot
among
Christians
as
betweene
the
Guelphes
and
the
Gibelins
:
the
heate
(
or
fury
rather
)
of
which
deadly
feud
remaineth
in
Italy
vnto
these
dayes
,
as
well
for
the
former
quarrell
as
for
other
flawes
and
factions
,
as
the
histories
of
that
country
do
sufficiently
declare
,
and
as
they
who
trauaile
into
Italy
may
know
more
particularly
.
For
as
I
trauailed
with
two
others
from
Florence
to
Siena
,
two
dayes
after
it
was
yeelded
vp
to
the
Duke
of
Florence
,
in
the
name
of
King
Philip
:
I
heard
an
old
man
(
borne
neare
Siena
)
report
very
strange
things
,
not
impertinent
to
the
argument
in
hand
.
For
being
demaunded
what
were
the
most
remarkable
things
that
were
to
be
seene
at
Siena
;
Alas
(
said
he
)
my
sonnes
,
what
do
you
thinke
to
see
at
Siena
?
Siena
is
no
more
Siena
:
you
shall
see
nothing
there
but
the
horrible
vengeance
of
God
.
And
being
asked
what
he
meant
thereby
;
I
haue
seene
(
quoth
he
)
many
a
time
and
often
with
these
eyes
,
kinsmen
,
yea
brethren
imbrue
their
hands
in
one
anothers
bloud
for
quarrels
(
God
knows
)
arising
vpon
smal
occasions
.
And
he
added
,
that
their
maner
was
to
dip
their
hands
in
the
bloud
of
the
slaine
,
and
hauing
rubbed
their
faces
therewith
,
to
shew
themselues
to
their
fellowes
in
this
butcherly
and
beastly
manner
.
These
and
the
like
speeches
this
old
father
who
was
aboue
fourescore
and
ten
yeares
old
vttered
not
without
many
teares
;
thanking
God
withall
,
that
in
mercy
he
suffered
him
to
liue
to
see
vengeance
taken
vpon
them
.
For
(
said
he
)
I
doubted
whether
there
was
a
God
or
not
,
when
I
saw
such
horrible
facts
remaine
vnpunished
.
This
is
the
good
report
which
this
old
man
gaue
of
his
countrey
.
But
would
to
God
we
were
to
seeke
for
examples
of
such
pitifull
occurrences
onely
in
Italy
,
and
that
our
ciuill
warres
had
not
eased
vs
of
this
labor
,
in
furnishing
vs
with
such
store
,
that
it
is
hard
to
say
where
we
should
begin
such
dolefull
discourses
.
Howbeit
we
find
elswhere
moe
examples
then
were
to
be
wished
,
of
which
I
haue
alleadged
some
few
in
the
tenth
Chapter
.
To
which
(
before
I
come
to
moderne
examples
)
I
will
adde
one
more
out
of
Pontanus
,
(
the
author
of
whom
I
borrowed
the
rest
;
)
and
will
make
choise
of
such
a
one
as
shall
fit
the
argument
in
hand
,
touching
murthers
committed
in
Italy
by
one
kinsman
vpon
another
,
by
reason
of
deadly
feud
and
factions
.
This
worthy
learned
writer
therefore
reports
,
how
that
his
ancestors
being
forced
to
abandon
and
forsake
their
natiue
soile
by
reason
of
the
ciuill
warre
,
and
hauing
retired
themselues
into
an
odde
corner
of
the
countrey
which
they
had
fortified
;
so
it
was
,
that
their
enemies
watching
their
oportunitie
,
surprised
it
on
a
time
when
it
was
slenderly
guarded
:
who
when
they
had
taken
it
,
assaulted
the
tower
wherein
Pontanus
his
great
grandmother
was
,
where
her
two
brethren
(
who
were
of
the
contrary
faction
)
called
vpon
her
to
yeeld
her selfe
;
which
she
promised
to
do
,
vpon
condition
they
would
not
hurt
her
children
.
But
they
refusing
to
accept
the
condition
,
set
the
tower
on
fire
,
and
so
burned
their
sister
and
their
young
nephewes
for
the
diuellish
and
damnable
affection
they
bare
vnto
their
owne
faction
.
9
But
to
come
to
moderne
examples
,
and
first
to
begin
with
fratricidie
,
we
had
in
the
yeare
1545.
a
very
memorable
(
but
a
lamentable
)
example
of
one
Iohn
Diazius
a
Spaniard
borne
in
Cuence
in
the
kingdome
of
Toledo
,
whom
I
knew
at
Paris
,
where
all
godly
and
learned
men
had
him
in
as
good
account
as
any
stranger
that
set
foote
in
France
these
many
yeares
,
being
for
his
faire
conditions
and
sweet
behauior
as
it
were
another
Abel
.
But
let
vs
heare
how
he
met
with
his
Cain
.
After
that
he
had
made
good
proficiency
in
the
study
of
Diuinity
,
and
attained
to
the
knowledge
of
the
Hebrew
toong
,
he
could
find
no
relish
in
the
Romish
religion
;
whereas
before
he
had
bene
plunged
in
it
vp
to
the
hard
eares
,
after
the
Spanish
fashion
(
I
alwayes
except
the
Marranes
:
)
which
change
so
displeased
his
brother
Alphonsus
,
who
was
then
at
Rome
,
(
where
he
had
bin
a
pettifogging
sumner
in
the
spirituall
Court
for
diuers
yeares
)
that
after
he
had
intelligence
thereof
,
he
could
neuer
rest
nor
be
at
quiet
with
himselfe
.
For
hauing
sought
for
him
at
Ratisbone
,
and
finding
him
not
,
he
went
to
Newbourgh
a
citie
in
Germany
,
vnder
the
dominion
of
the
Count
Palatine
of
Rhene
,
where
after
he
had
communed
with
him
a
long
time
,
perceiuing
that
it
was
not
possible
to
draw
or
diuert
him
from
his
opinions
,
neither
by
menaces
nor
promises
,
nor
any
other
remonstrances
;
he
made
semblance
as
though
himselfe
had
bene
caught
by
his
brothers
reasons
,
and
won
to
the
bent
of
his
bow
,
purposing
by
this
subtill
deuice
to
draw
him
along
with
him
to
Trent
(
where
the
Councell
was
then
holden
)
and
from
thence
to
Rome
,
and
so
to
Naples
,
telling
him
that
he
might
benefite
himselfe
much
better
in
those
parts
then
in
Germany
.
Which
counsell
of
his
,
though
Iohn
Diazius
approued
and
liked
well
,
in
such
sort
that
he
was
halfe
perswaded
to
follow
his
carnall
motion
:
Notwithstanding
being
loth
to
do
any
thing
without
the
aduice
of
those
religious
and
learned
men
appointed
for
the
conference
at
Ratisbone
(
of
which
number
Martin
Bucer
was
one
)
he
acquainted
them
therewith
;
who
hauing
Alphonsus
in
iealousie
,
and
doubting
that
it
was
but
the
copie
of
his
countenance
,
and
that
he
did
but
counterfet
a
conuert
,
to
the
end
he
might
peruert
his
brother
,
they
al
with
one
consent
vtterly
disswaded
him
from
it
.
Alphonsus
being
thus
frustrated
of
his
hope
,
intreated
him
to
beare
him
companie
onely
to
Auspurge
:
from
which
also
being
disswaded
by
them
,
he
determined
to
leaue
him
,
hauing
one
onely
man
with
him
,
who
afterwards
serued
him
in
stead
of
an
executioner
,
as
by
and
by
we
shall
heare
.
Hauing
then
exhorted
him
to
continue
constant
in
the
profession
of
the
truth
,
and
shewed
him
all
tokens
of
brotherly
loue
,
kindly
taking
his
leaue
of
him
,
and
forcing
a
peece
of
money
vpon
him
,
he
left
him
at
Newbourgh
,
and
tooke
his
iourney
to
Auspurge
;
from
whence
returning
backe
againe
to
Newbourgh
the
next
morning
,
and
leauing
his
horses
at
the
towns
end
with
a
good
fellow
(
whom
he
kept
for
the
purpose
)
he
came
to
the
house
where
his
brother
lodged
about
the
breake
of
day
;
where
his
man
knocked
at
the
gate
,
and
enquired
of
a
boy
that
came
to
the
doore
for
one
Iohn
Diazius
,
saying
that
he
had
a
letter
for
him
from
his
brother
Alphonsus
.
Whereof
he
had
no
sooner
intelligence
,
but
he
leapt
out
of
his
bed
from
a
friend
of
his
,
and
casting
his
night-gowne
about
him
,
went
out
of
the
chamber
into
a
withdrawing
roome
,
whither
he
had
appointed
the
messenger
to
come
;
his
brother
Alphonsus
staying
in
the
meane
time
at
the
staires
foote
.
The
messenger
being
entred
in
,
deliuered
his
letter
:
where
as
he
was
reading
it
at
the
window
(
for
it
was
not
yet
cleare
day
)
he
standing
behind
him
,
strooke
him
into
the
right
temple
with
a
hatchet
which
he
had
vnder
his
cloake
:
the
violence
of
which
blow
was
such
,
that
it
gaue
him
no
leasure
to
tell
who
had
hurt
him
.
The
bloudy
butcher
then
fearing
lest
the
body
now
ready
to
breathe
forth
the
soule
,
should
make
a
noise
as
it
fell
to
the
floore
,
layd
it
downe
softly
on
the
ground
,
and
leauing
the
hatchet
deepe
in
his
head
,
returned
to
Alphonsus
his
master
expecting
him
at
the
staires
foot
,
as
hath
bene
said
.
Diazius
his
friend
(
who
was
all
this
while
in
bed
)
suspecting
that
all
was
not
well
,
rose
vp
to
see
where
he
was
,
and
what
he
did
.
And
he
was
no
sooner
come
into
the
withdrawing
roome
,
but
he
heard
the
spurres
of
the
murtherers
at
the
staires
foot
:
and
because
he
knew
not
whether
they
came
vp
or
went
downe
,
he
made
the
doore
fast
at
the
staires
head
.
But
(
alas
)
it
was
too
late
,
as
he
knew
shortly
after
,
by
that
pitifull
spectacle
which
presented
it selfe
to
his
view
,
not
without
horror
and
fearfull
astonishment
,
as
you
may
well
imagine
.
But
as
soone
as
he
could
recouer
himselfe
,
he
drew
neare
to
the
corps
lying
vpon
the
ground
,
folding
his
hands
&
lifting
vp
his
eies
to
heauen
,
as
though
he
were
praying
.
Then
pulling
the
hatchet
out
of
his
head
,
he
perceiued
that
he
had
some
life
in
him
;
in
which
estate
he
continued
the
space
of
an
houre
:
so
that
when
he
heard
any
man
call
vpon
God
,
he
made
some
little
signe
with
his
eyes
.
This
done
,
he
called
to
those
of
the
house
,
to
the
end
they
might
be
witnesses
of
this
so
pitifull
a
spectacle
.
Now
what
punishment
was
inflicted
vpon
these
wicked
murtherers
,
it
is
vncertaine
,
albeit
most
are
of
opinion
that
they
escaped
scotfree
,
for
that
the
Emperour
Charles
the
fift
at
the
Popes
intreatie
writ
in
their
behalfe
,
that
their
inditement
might
be
deferred
for
a
time
,
and
that
he
with
his
brother
Ferdinando
(
vnder
whose
iurisdiction
they
were
taken
)
would
haue
the
hearing
of
the
matter
themselues
.
How
euer
it
were
,
the
constant
report
goeth
,
that
certaine
Spaniards
at
Inspruck
were
not
ashamed
to
say
that
there
was
no
euill
in
this
murther
,
and
that
he
which
murthered
an
hereticke
,
was
ipso
facto
absolued
by
the
Pope
.
Let
vs
now
heare
another
like
vnto
this
in
substance
,
though
much
differing
in
circumstance
:
I
say
like
to
it
in
substance
,
in
that
one
brother
murthered
another
,
but
much
differing
especially
in
one
circumstance
,
which
may
haply
make
it
seem
as
strange
as
any
murther
committed
these
many
hundred
yeares
.
By
this
circumstance
I
vnderstand
the
non-age
of
a
Cain
murthering
his
innocent
brother
Abel
.
For
I
heard
it
reported
,
that
about
the
yeare
1547.
a
child
in
a
village
of
France
neare
Dammartin
in
Guole
,
who
was
but
fiue
or
at
the
most
sixe
yeares
of
age
,
conceiued
such
hatred
against
his
brother
because
he
had
the
greater
peece
of
bread
,
that
he
stabbed
him
forthwith
with
a
knife
which
he
had
in
his
hand
,
&
slue
him
.
In
which
story
we
may
as
in
a
crystall
behold
the
wicked
seeds
of
sinne
,
which
naturally
breed
and
(
as
it
were
)
spawne
in
our
hearts
,
not
only
in
our
non-age
or
infancie
,
but
as
soone
as
we
are
crept
out
of
the
shell
,
and
bewrayeth
it selfe
when
we
come
to
haue
the
least
vse
of
reason
.
10
But
the
world
is
full
of
examples
of
men
that
haue
murthered
their
wiues
:
Italy
especially
,
and
therfore
I
hold
it
needlesse
to
insist
vpon
particulars
.
Notwithstanding
I
cannot
omit
two
very
strange
murthers
,
I
meane
such
as
for
their
plotting
and
acting
were
extraordinary
:
for
whereas
such
executions
are
commonly
done
rashly
in
heate
and
choler
,
these
were
committed
of
set
purpose
vpon
a
grounded
and
setled
resolution
.
The
one
is
of
a
citizen
of
Millan
,
who
(
as
it
was
told
me
in
a
place
neare
Millan
,
about
a
dozen
yeares
ago
or
somewhat
more
)
being
in
France
,
and
hauing
intelligence
that
his
wife
played
false
at
tables
and
bore
a
man
too
many
,
being
(
as
we
may
suppose
)
sufficiently
informed
thereof
,
tooke
horse
and
rid
post
to
his
house
at
Millan
;
whither
he
was
no
sooner
come
,
but
he
called
for
his
wife
to
the
doore
,
who
comming
in
all
hast
to
welcome
him
home
,
being
(
as
it
seemed
)
very
glad
of
his
returne
,
receiued
of
him
a
counter-curtesie
and
a
terrible
cooling
card
with
a
stab
of
his
dagger
,
after
he
had
all
to
be
rated
her
,
calling
her
false
,
perfidious
,
disloyall
,
trecherous
,
and
wicked
wretch
.
And
leauing
her
in
such
a
case
that
he
needed
not
to
feare
she
would
play
false
with
him
againe
,
he
tooke
horse
and
departed
.
The
second
is
of
a
Switzard
,
who
hauing
taken
his
wife
at
vnawares
playing
the
harlot
,
bore
the
iniury
patiently
for
a
time
;
but
hauing
pardoned
her
in
his
heate
(
contrary
to
the
common
practise
)
he
slue
her
a
few
dayes
after
in
his
cold
bloud
,
saying
he
could
not
endure
a
woman
that
would
play
him
such
false
play
:
he
slue
likewise
his
children
and
himselfe
also
,
as
after
we
shall
heare
.
11
Yet
there
are
not
(
God
be
thanked
)
so
many
examples
of
women
which
haue
murthered
their
husbands
,
though
there
be
moe
then
a
man
would
haply
imagine
.
Among
the
rest
an
Italian
Ladie
called
Frances
Bentiuole
is
not
to
be
forgotten
,
who
perceiuing
that
her
husband
(
commonly
knowne
by
the
name
of
Galeot
Lord
of
Fauence
)
playd
the
man
and
stood
to
his
tackling
,
in
defending
him selfe
couragiously
against
the
two
murtherers
which
she
had
suborned
and
hired
to
kill
him
,
that
they
had
much
ado
to
dispatch
him
,
tooke
vp
a
dagger
,
and
with
her
owne
hands
gaue
him
his
deadly
wound
.
Now
the
hatred
which
moued
her
to
commit
this
murther
,
was
conceiued
vpon
a
rumor
blazed
abroad
in
the
citie
,
and
whispered
into
her
eares
,
that
before
he
maried
her
,
he
had
contracted
himselfe
to
another
citizen
.
A
weightie
reason
no
doubt
.
It
is
also
reported
,
that
a
woman
dwelling
neare
Narbone
being
in
bed
with
her
husband
,
cut
off
his
priuities
,
for
that
he
had
defiled
the
mariage
bed
:
of
which
example
I
haue
already
spoken
.
But
infinite
are
the
examples
of
light
houswiues
who
haue
procured
the
death
of
their
husbands
,
to
the
end
they
might
more
freely
enioy
the
companie
of
their
paramours
.
And
many
haue
poisoned
them
,
that
so
they
might
more
cunningly
couer
and
conceale
their
villanie
.
For
which
crime
my
hostesse
of
the
Lanterne
at
Paris
was
burnt
about
thirtie
yeares
ago
.
For
her
husband
being
loath
at
the
first
to
drinke
the
wine
which
she
had
poysoned
,
because
the
colour
of
it
was
changed
,
yet
aduentured
to
drinke
of
it
after
his
man
;
and
perceiuing
by
his
sodaine
death
that
it
was
of
present
operation
,
he
preserued
himselfe
by
an
Antidote
.
The
like
punishment
was
inflicted
vpon
a
gentlewoman
of
Brie
in
the
same
city
,
and
much
about
the
same
time
,
for
killing
her
husband
in
his
bed
,
with
intent
to
marrie
her
knaue
,
who
was
executed
with
her
for
company
.
12
We
haue
also
late
and
fresh
bleeding
examples
of
Fathers
murthering
their
children
:
but
two
are
famous
and
memorable
among
the
rest
,
which
may
well
go
hand
in
hand
,
in
that
they
killed
their
children
without
any
cause
or
colour
at
all
,
for
a
thing
which
they
could
not
helpe
.
The
one
is
of
an
Italian
,
the
other
of
a
Switzard
.
The
story
of
the
Italian
hath
bene
published
before
:
howbeit
I
will
not
speake
of
it
as
fetching
my
authoritie
from
the
printed
pamphlet
,
but
as
being
then
at
Padua
my selfe
where
the
murther
was
committed
.
About
thirteene
yeares
ago
a
good
fellow
(
named
in
,
the
printed
story
)
being
cast
at
Venice
in
a
suite
whereon
depended
his
whole
estate
,
was
so
out
of
tast
with
the
world
,
and
so
despaired
of
Gods
prouidence
,
that
he
perswaded
himselfe
there
was
no
remedy
but
that
his
daughters
when
they
came
to
age
,
in
stead
of
being
honestly
maried
,
were
of
necessitie
to
go
to
the
common
stewes
.
For
preuenting
of
which
so
great
an
inconuenience
,
he
was
perswaded
by
one
(
whose
counsell
&
aduice
he
had
asked
in
the
managing
of
this
businesse
)
that
it
was
his
onely
course
to
cut
their
throates
whilest
they
were
yong
.
And
so
he
did
one
night
,
hauing
the
euening
before
borrowed
a
Barbers
razor
.
Being
then
at
Padua
(
as
hath
bene
said
)
when
this
tragicall
euent
happened
,
I
could
hardly
refraine
from
going
to
behold
this
ruful
spectacle
:
I
meane
these
silly
soules
lying
in
that
pitifull
plight
.
But
when
certaine
schollers
,
my
companions
(
who
had
seene
them
)
related
vnto
me
the
maner
of
their
death
,
and
how
they
lay
wallowing
in
their
bloud
,
it
imprinted
such
a
liuely
sense
of
compassion
and
commiseration
in
my
mind
,
que
non
me
bastaua
l'animo
,
(
as
the
Italian
speakes
)
that
I
could
not
find
in
my
heart
to
see
them
.
They
further
told
me
,
that
there
were
three
in
all
,
one
of
which
had
her
hand
almost
cut
off
,
which
she
had
vsed
(
as
they
supposed
)
as
a
buckler
against
the
fury
of
her
father
;
who
(
as
it
was
afterward
reported
)
cast
himselfe
headlong
from
the
top
of
a
rocke
not
farre
from
Tirole
,
whither
he
had
fled
to
saue
himselfe
.
The
second
is
of
a
Switzard
,
who
hauing
taken
his
wife
at
vnawares
playing
the
strumpet
,
and
pardoning
her
for
the
present
,
changed
his
mind
not
long
after
,
and
repealing
his
pardon
,
slue
her
with
his
owne
hands
,
saying
he
could
not
endure
to
see
her
liue
that
had
played
him
such
false
play
.
And
hauing
slaine
her
,
he
dispatched
his
children
also
;
saying
,
he
would
not
haue
his
children
called
bastards
.
And
the
report
goeth
,
that
after
he
had
thus
embrued
his
hands
in
their
bloud
,
he
layd
violent
hands
vpon
himselfe
also
,
throwing
himselfe
from
the
top
of
a
house
,
or
(
as
others
say
)
of
a
towre
,
hauing
first
written
in
a
paper
(
which
was
found
about
him
)
the
fact
which
he
had
committed
,
and
the
reasons
that
moued
him
thereunto
,
viz.
that
knowing
himselfe
to
be
but
a
dead
man
in
law
,
he
chose
rather
to
be
his
owne
executioner
,
then
to
vndergo
an
ignominious
death
.
By
which
examples
we
may
perceiue
that
the
diuell
is
as
full
of
his
subtill
sleights
and
stratagems
,
and
as
cunning
a
knaue
as
euer
he
was
.
Now
these
two
examples
do
suite
each
other
(
as
hath
bene
said
)
in
this
very
thing
,
that
these
men
slue
their
children
without
cause
or
colour
at
all
,
for
that
whereof
they
were
as
innocent
as
the
new
borne
babe
.
13
And
haue
we
not
examples
(
on
the
other
side
)
of
parricides
,
that
is
,
of
children
murthering
their
parents
?
Yes
(
God
knowes
)
and
that
euen
in
France
it selfe
,
which
had
lamentable
experience
hereof
not
long
ago
.
For
Anno
1565.
Septemb.
28.
this
accursed
enemy
of
mankind
had
such
power
and
command
ouer
a
yong
man
dwelling
in
Chastillon
sur
Loing
(
a
gracelesse
griffe
vnworthy
to
grow
vpon
such
a
stocke
)
that
he
caused
him
to
take
vnto
him
the
heart
,
not
of
a
man
,
but
of
a
beast
,
nay
worse
then
of
any
brute
and
sauage
beast
,
in
committing
so
cruell
and
so
vnnaturall
a
fact
.
And
for
as
much
as
the
Lord
of
the
said
place
(
a
man
for
his
vertues
,
especially
his
wisedome
,
admired
at
this
day
,
and
beloued
of
all
men
)
hath
thought
good
to
publish
this
storie
in
print
:
I
hope
it
wil
not
be
taken
amisse
,
if
treading
in
his
steps
,
I
here
make
a
short
abstract
and
abridgement
thereof
.
The
storie
is
this
.
Iohn
Guy
the
sonne
of
Emé
Guy
a
[
*
](A68037-e34850-b)
*
The
word
signifies
either
a
cappet
or
a
hatter
,
or
a
haberdasher
of
hats
and
caps
.
capper
in
Chastillon
sur
Loing
,
had
bene
a
very
loose
leud
boy
,
and
a
notable
vagabond
euen
from
a
child
:
in
which
dissolute
courses
he
had
bene
fleshed
and
animated
by
the
ouer-great
indulgence
of
his
father
.
Now
it
happened
vpon
a
Saturday
(
the
day
before
specified
)
that
swaggering
abroade
and
keeping
reuell
rout
(
as
his
maner
was
)
he
came
not
home
till
very
late
in
the
euening
:
whereupon
his
father
was
exceedingly
incensed
against
him
,
and
told
him
,
that
seeing
he
continued
his
reuelling
in
this
sort
,
there
was
no
remedie
,
he
must
thrust
him
out
of
doores
.
Whereunto
he
answered
very
boldly
and
saucily
,
that
he
was
readie
to
be
gone
,
if
he
had
his
apparell
.
These
speeches
thus
passed
ouer
,
his
father
went
to
bed
.
Howbeit
he
was
no
sooner
layd
,
but
he
was
inforced
by
menacing
threats
to
commaund
him
silence
,
considering
his
round
replies
in
that
fierce
and
furious
manner
.
In
the
end
,
seeing
all
was
in
vaine
,
and
that
his
menaces
nothing
auailed
;
being
no
longer
able
to
endure
his
long
and
proud
replies
,
he
rose
in
great
anger
to
correct
him
for
his
saucinesse
.
Now
when
he
perceiued
his
father
comming
towards
him
in
that
maner
,
with
intent
to
beate
him
,
he
caught
hold
of
his
sword
which
hung
in
the
chamber
,
and
therewith
ran
him
through
in
a
trice
,
so
that
he
sunke
downe
presently
,
crying
out
that
he
was
slaine
.
The
neighbours
amazed
at
the
crie
,
came
rushing
in
,
and
the
Iustice
shortly
after
,
where
they
found
the
poore
man
lying
all
along
in
the
place
,
expecting
nothing
but
present
death
,
which
arrested
him
not
long
after
:
and
his
sonne
standing
by
him
dressing
himselfe
(
his
sword
lying
by
him
all
on
a
goare
bloud
)
who
notwithstanding
that
his
father
moued
with
compassion
,
and
forgetting
his
vnnaturall
dealing
and
crueltie
towards
him
,
had
willed
him
to
saue
himselfe
,
saying
,
Saue
thy selfe
,
saue
thy selfe
my
son
,
I
forgiue
thee
this
my
death
;
and
that
his
mother
also
had
perswaded
him
thereunto
,
yet
God
in
his
iust
iudgement
so
held
him
backe
by
the
reines
of
his
prouidence
,
that
he
had
not
the
power
to
stirre
a
foote
.
Being
then
demaunded
by
the
Iustice
,
what
had
moued
him
to
kill
his
father
in
that
vnnaturall
and
barbarous
manner
;
he
answered
,
that
he
neuer
meant
to
kill
him
,
but
that
he
might
thanke
his
owne
heate
and
hastinesse
,
in
running
so
desperately
vpon
his
sword
which
he
held
in
his
hand
onely
for
his
owne
defence
.
This
is
the
history
as
touching
the
fact
.
But
forasmuch
as
the
foresaid
pamphlet
,
whereby
it
was
first
published
,
containeth
many
remarkable
points
which
ensued
hereupon
till
the
time
of
his
execution
,
very
worthy
our
obseruation
(
for
in
the
moralitie
consists
the
fruite
and
profite
which
we
are
to
reape
by
this
historie
)
I
shall
intreate
the
Reader
not
to
take
it
in
ill
part
,
if
I
be
somewhat
more
large
and
prolixe
in
the
rehearsall
hereof
then
I
haue
bene
in
the
rest
.
For
assuredly
considering
the
very
name
of
parricide
is
so
horrible
and
hatefull
to
all
,
I
would
not
haue
prosecuted
this
storie
so
farre
,
had
it
not
bene
of
purpose
to
speake
something
of
his
conuersion
,
to
the
end
I
might
shew
as
well
Gods
great
mercie
,
as
Satans
great
enmitie
against
mankind
;
the
poison
of
which
passion
he
bewrayes
against
such
as
keepe
not
sentinell
ouer
their
hearts
,
and
stand
not
vpon
their
guard
.
This
murtherer
then
thus
attached
,
by
course
of
iustice
was
sent
to
prison
,
and
witnesses
were
produced
,
who
deposed
that
he
had
bene
very
disordered
and
vnruly
of
a
child
,
despising
for
the
most
part
his
parents
admonitions
and
reproofes
,
notwithstanding
they
had
alwayes
receiued
and
entertained
him
in
the
kindest
manner
,
whensoeuer
he
cried
peccaui
.
His
inditement
being
drawne
,
he
was
sentenced
by
the
Iudge
of
Chastillon
the
Saturday
following
,
to
haue
his
right
hand
cut
off
vpon
a
scaffold
in
the
market
place
,
right
ouer
against
his
fathers
house
,
both
his
paps
to
be
pinched
with
red
hot
pinchers
,
and
afterwards
to
be
hung
by
the
feete
vpon
a
gibbet
,
and
strangled
with
a
stone
of
sixe
and
twentie
pound
weight
tied
to
his
necke
,
where
he
was
to
hang
the
space
of
foure
and
twentie
houres
;
and
last
of
all
to
be
hung
vpon
the
common
towne
gibbet
,
there
to
remaine
.
But
he
appealed
from
this
sentence
,
being
perswaded
thereunto
by
a
wicked
wag-halter
who
had
bene
a
false
coyner
,
and
for
his
misdemeanour
condemned
with
him
,
and
sentenced
to
be
sent
to
the
gallies
:
from
which
he
had
also
appealed
.
Whereupon
they
were
sent
to
prison
againe
,
to
the
great
tower
within
the
Castle
,
till
such
time
as
they
should
be
conueyed
to
Paris
;
during
which
time
many
resorted
vnto
them
,
especially
to
visit
this
Parricide
,
to
see
if
they
could
bring
him
to
a
sight
and
sense
of
his
sinne
,
and
so
to
be
the
instrument
of
a
soules
saluation
.
But
perceiuing
that
he
conceiued
no
otherwise
of
his
offence
then
of
a
pettie
fault
,
they
vnfolded
vnto
him
the
hainousnesse
thereof
,
and
the
fearefull
iudgements
of
God
which
would
ouertake
him
for
the
same
,
not
onely
in
this
life
by
the
sword
of
the
magistrate
,
but
likewise
after
death
by
his
finall
doome
,
if
he
did
not
confesse
the
fact
and
acknowledge
his
fault
,
that
so
he
might
haue
recourse
to
the
throne
of
grace
,
euer
open
and
of
easie
accesse
to
those
who
with
a
true
sense
and
sorrow
for
sinne
vnfainedly
desire
pardon
and
reconciliation
,
in
assurance
to
be
heard
.
But
he
neuer
gaue
the
least
signe
that
he
was
any
thing
moued
with
these
remonstrances
,
but
still
answered
that
he
had
appealed
,
&
that
he
had
not
slaine
his
father
,
but
that
he
ranne
vpon
his
sword
,
the
scaberd
falling
off
to
the
ground
.
This
was
all
that
could
be
wrong
out
of
him
at
that
time
.
And
albeit
they
plyed
and
pressed
him
againe
and
againe
,
yet
could
they
not
bring
him
to
a
sight
and
sense
of
his
sin
:
for
the
more
they
labored
to
discouer
and
lay
open
the
enormitie
and
hainousnes
of
his
fact
,
the
more
he
excused
and
cloaked
the
same
,
saying
to
himselfe
,
Ah
wicked
wretch
,
I
might
haue
escaped
if
I
would
,
and
my
father
knowing
he
had
receiued
his
deadly
wound
,
counselled
me
so
to
do
;
but
then
(
foole
that
I
was
)
I
would
not
listen
vnto
him
.
They
then
told
him
that
it
was
not
in
his
power
to
stirre
a
foote
,
or
to
moue
a
finger
without
Gods
permission
and
prouidence
,
and
therefore
that
he
might
assure
himselfe
it
was
the
will
of
God
he
should
not
flie
away
,
but
tarry
by
it
,
and
abide
the
triall
,
that
so
he
might
be
brought
(
if
it
were
possible
)
to
acknowledge
his
offence
,
and
that
receiuing
condigne
punishment
for
the
same
,
he
might
serue
as
an
example
of
his
diuine
iustice
.
Moreouer
,
they
exhorted
him
to
make
vse
of
this
chastisement
and
correction
,
and
to
consider
that
the
prison
is
Gods
schoole
,
wherein
he
was
to
learne
how
he
hateth
and
abhorreth
sinne
,
manifesting
his
iust
iudgements
vpon
the
wicked
when
it
seemeth
good
vnto
him
,
either
by
the
sword
of
the
magistrate
,
or
otherwise
:
whereunto
he
answered
not
a
word
.
Howbeit
in
the
end
,
after
they
had
pressed
him
further
by
sundry
like
speeches
,
the
more
to
aggrauate
his
offence
by
euery
circumstance
,
he
confessed
that
he
had
such
a
hard
heart
&
cauterized
conscience
as
was
incredible
:
making
signes
in
the
meane
time
as
wel
with
his
head
as
with
his
hands
,
whereby
they
perceiued
that
God
began
to
worke
in
his
heart
,
and
thereupon
they
propounded
the
mercie
of
God
as
before
.
Now
after
they
had
spent
many
like
speeches
to
rouse
vp
his
drowsie
conscience
from
that
dead
slumber
which
had
seazed
vpon
him
,
they
were
aduertised
that
the
false
forger
(
formerly
mentioned
)
had
perswaded
him
to
be
of
good
cheare
,
and
to
lay
nothing
to
heart
,
but
to
prolong
his
life
by
all
meanes
possible
.
Whereupon
order
was
taken
they
should
be
sequestred
one
from
the
other
,
that
so
this
wicked
wretch
might
no
longer
poison
him
with
such
pestilent
perswasions
,
who
put
them
in
some
better
hope
when
he
heard
no
more
of
them
.
Neither
was
their
hope
in
vaine
:
for
being
solitary
and
alone
by
himself
,
he
thought
more
seriously
vpon
their
speeches
,
in
such
sort
,
that
he
confessed
to
the
iaylour
and
others
,
that
he
had
highly
offended
God
,
in
that
he
had
so
wickedly
and
wilfully
murthered
his
father
,
and
that
he
had
iustly
deserued
death
;
desiring
withall
that
the
Bailiffe
might
be
sent
for
,
saying
he
would
desist
from
his
appeale
.
Whereupon
they
exhorted
him
to
make
a
holy
vse
of
those
godly
admonitions
which
had
bene
giuen
him
,
telling
him
withall
that
he
did
well
to
giue
ouer
his
appeale
,
seeing
he
should
escape
neuer
the
sooner
,
and
that
it
was
much
to
be
feared
lest
appealing
to
the
Court
of
Parliament
at
Paris
,
they
would
be
so
farre
from
mitigating
the
seueritie
of
his
punishment
,
that
they
would
adde
to
the
rigour
thereof
.
Meane
time
came
a
Minister
of
the
word
,
who
plied
him
so
with
pithy
perswasions
,
that
he
brought
him
to
acknowledge
the
hainousnesse
of
his
sinne
,
and
to
aske
God
forgiuenesse
,
in
such
sort
that
perseuering
in
this
acknowledgement
,
he
ceased
not
to
vtter
many
good
and
godly
sanctified
and
sauorie
speeches
,
by
which
he
gaue
cleare
euidence
that
God
had
miraculously
wrought
in
his
hart
.
And
persisting
in
his
former
resolution
of
forsaking
his
appeale
,
he
aduertised
the
Bailiffe
hereof
:
whereupon
he
was
executed
accordingly
the
Munday
following
.
Where
it
is
to
be
obserued
,
that
from
that
time
forward
,
till
the
hang-man
had
made
an
end
,
and
parted
two
old
friends
,
this
poore
patient
(
and
now
penitent
parricide
)
had
God
and
Christ
euer
in
his
mind
and
mouth
,
still
crying
to
heauen
for
mercy
and
forgiuenesse
:
being
armed
in
this
his
last
conflict
with
such
constancie
and
heauenly
resolution
,
that
he
neuer
twicht
for
any
torment
,
nor
once
changed
countenance
;
which
strooke
an
amazement
into
the
minds
of
the
multitude
.
He
that
desires
to
haue
a
more
ample
discourse
hereof
,
may
haue
recourse
to
the
foresaid
pamphlet
.
14
As
for
women
which
haue
murthered
their
children
,
I
perswade
my selfe
there
are
but
few
to
be
found
which
murther
them
after
they
are
once
growne
in
yeares
.
Howbeit
many
there
are
,
as
well
of
those
which
kill
their
newborne
babes
,
as
of
those
who
execute
their
crueltie
vpon
them
in
the
wombe
before
they
see
the
light
of
the
Sunne
.
And
doubtlesse
this
murthering
of
children
in
the
wombe
(
to
begin
with
it
in
the
first
place
)
is
a
very
ancient
sinne
.
For
the
Greek
Poet
Phocyllides
gaue
a
caueat
to
the
women
of
his
time
to
take
heed
of
it
.
And
Ouid
likewise
(
another
Pagan
Poet
)
sharply
censureth
a
huswife
for
the
like
offence
:
adding
withall
many
excellent
disswasions
to
that
end
.
And
it
was
one
branch
of
Hippocrates
his
oath
(
as
we
know
)
neuer
to
minister
nor
prescribe
women
any
thing
that
might
cause
abortion
,
or
any
way
endanger
the
fruite
of
their
wombe
.
Now
there
are
two
maine
reasons
of
this
wicked
practise
.
Some
do
it
for
feare
they
should
be
knowne
to
haue
playd
the
wantons
and
lost
their
virginity
:
or
(
to
speake
somewhat
more
generally
)
for
feare
of
being
disclosed
to
haue
had
to
do
where
they
ought
not
,
be
they
maried
women
or
widowes
.
Others
for
feare
of
abridging
and
shortning
their
youth
,
especially
for
feare
of
that
which
Ouid
speakes
of
.
Scilicet
vt
careat
rugarum
crimine
venter
,
Sternetur
pugnae
tristis
arena
tuae
.
And
as
for
the
shortening
of
their
youth
,
the
same
Poet
saith
.
Adde
quòd
&
partus
faciunt
breuiora
iuuentae
Tempora
—
Notwithstanding
whose
testimonie
,
we
find
it
true
by
dayly
experience
.
I
haue
further
heard
of
certaine
gentlewomen
,
and
my selfe
haue
knowne
some
who
made
no
bones
to
weare
poytrels
or
stiffe
stomachers
,
endangering
thereby
the
life
of
their
child
:
and
to
the
end
they
might
not
lose
the
credit
of
hauing
a
fine
slender
bodie
,
made
no
conscience
to
destroy
that
which
should
haue
bin
as
deare
vnto
them
as
their
owne
liues
:
I
speake
of
such
huswiues
as
miscaried
in
the
cariage
.
As
for
those
murthering
Medea's
who
made
away
their
new
borne
babes
by
casting
them
into
ponds
,
priuies
,
&c.
Nunneries
within
these
few
yeares
would
haue
funished
vs
with
store
of
examples
,
as
well
as
of
those
which
murther
them
in
the
wombe
.
Neither
want
we
examples
of
former
ages
:
for
Pontanus
saith
of
his
time
:
Quod
quidem
execrationis
genus
maximè
Sacerdotes
attingit
,
qua
Deo
virginitatem
quum
vouerint
,
pollutis
tamen
votis
,
rituque
sacerdotali
periurantèr
atque
incestè
contaminato
,
grauidae
factae
,
ne
scelus
pateat
,
execrabiliori
conantur
scelere
id
ipsum
prohibere
ac
corrigere
:
dum
aut
medicaminibus
adhibitis
abortionem
procurant
,
aut
partum
statim
ipsum
exanimant
,
terraeque
aut
cloacis
clàm
infodiunt
.
Now
when
I
say
that
we
might
haue
found
store
of
such
examples
within
these
few
yeares
;
my
meaning
is
not
,
that
it
is
so
hard
a
matter
to
find
some
at
this
present
:
but
that
the
number
was
then
farre
greater
then
now
it
is
,
as
well
in
regard
of
the
multitude
of
Nunnes
,
as
for
that
they
were
in
greater
feare
of
losing
their
good
name
,
if
once
they
should
haue
bene
knowne
to
haue
played
fast
and
loose
,
then
now
they
are
,
considering
their
ghostly
fathers
are
not
so
strict
and
stoicall
,
but
that
they
will
(
if
need
be
)
giue
them
phisicke
for
the
greene
sicknesse
.
Moreouer
,
in
that
they
see
sundry
Nunnes
leaue
their
Nunneries
,
I
meane
their
brothel-houses
and
beds
,
and
betake
themselues
to
the
marriage
bed
,
where
they
liue
orderly
and
well
:
it
makes
them
looke
a
little
better
to
their
consciences
before
they
go
about
such
murthers
.
Yet
it
cannot
be
denied
but
that
this
wicked
murthering
of
poore
innocents
extendeth
it selfe
beyond
the
Cloisters
,
not
onely
to
mariageable
maides
who
are
vnder
the
mothers
wing
,
or
in
the
gouernement
of
their
kinsfolks
,
(
euen
to
such
as
are
worshipfully
&
nobly
descended
)
but
to
widowes
also
:
which
the
said
Pontanus
hath
not
concealed
touching
those
of
his
time
.
For
he
further
addeth
:
Nec
verò
monstrosa
hâc
feritate
sacerdotes
tantùm
,
verumetiam
viduae
,
ac
nubiles
puellae
,
splendidissimaeque
etiam
foedantur
familiae
.
But
maidseruants
of
all
other
are
oftenest
taken
tardie
with
this
fault
,
and
they
onely
(
poore
soules
)
are
called
coram
before
the
magistrate
,
according
to
the
old
saying
alleadged
before
out
of
Iuuenal
,
Dat
veniam
coruis
,
vexat
censura
columbas
.
For
I
haue
often
seene
such
at
Paris
hanged
for
this
crime
,
and
none
but
such
.
And
I
remember
I
once
saw
an
Anatomie
in
the
Phisicke
schooles
of
a
maid
that
was
hanged
for
casting
her
child
into
a
priuie
.
To
this
purpose
it
is
which
the
said
Pontanus
addeth
in
the
sequell
of
that
history
:
Vir
maximè
notus
,
mihique
perfamiliaris
aedes
quum
emisset
,
emundaretque
latrinarum
sordes
,
interque
emundandum
accurrisset
subitam
ad
exclamationem
redemptoris
operam
eam
facientis
,
animaduertit
infantuli
cadauerculum
sordibus
illis
inuolutum
.
And
verily
none
should
be
better
acquainted
with
such
secrets
then
midwiues
,
were
it
not
that
the
maner
is
to
go
to
their
houses
,
and
after
they
haue
blindfolded
them
,
to
leade
them
to
the
place
where
the
trauailing
woman
lieth
,
whom
they
also
maske
or
muffle
for
feare
lest
the
midwiues
(
who
must
of
necessity
haue
their
faces
vncouered
)
should
know
her
.
This
I
can
say
of
mine
owne
knowledge
,
that
I
once
heard
a
midwife
report
,
that
she
was
not
onely
thus
hoodwincked
(
a
practise
that
would
be
found
common
at
this
day
,
if
diligent
enquirie
were
made
)
but
that
the
child
also
was
murthered
before
her
face
,
as
soone
as
it
was
borne
.
And
that
she
did
no
sooner
begin
to
exclaime
against
that
so
hainous
and
horrible
a
fact
,
but
she
was
in
danger
to
haue
bene
serued
with
the
same
sawce
by
these
murtherers
and
their
complices
.
She
further
added
,
that
they
hung
the
chamber
(
in
which
the
woman
was
deliuered
and
the
child
murthered
)
with
white
cloth
,
to
the
end
she
might
take
no
notice
thereof
:
and
that
they
conueyed
her
backe
againe
to
her
house
hoodwinked
as
before
.
By
this
we
may
see
what
murthering
minds
some
women
beare
.
True
it
is
indeed
,
our
Ladies
at
this
day
need
not
to
take
so
cruell
a
course
,
considering
they
haue
so
many
prophylactica
to
keepe
their
bellies
from
tympanizing
.
Touching
the
currish
crueltie
or
rather
fury
and
firy
affection
of
women
against
ther
owne
bloud
:
Pontanus
recordeth
a
farre
stranger
fact
then
any
yet
mentioned
,
of
certaine
which
stifled
their
children
with
their
owne
hands
as
they
were
comming
from
betweene
their
feete
;
not
so
much
for
feare
of
hauing
their
whoredome
and
harlatry
knowne
,
as
to
be
reuenged
of
their
husbands
.
Whereof
he
seemes
to
speake
as
of
a
thing
which
fell
out
in
his
owne
time
.
For
hauing
discoursed
at
large
of
the
foresaid
villanies
committed
in
those
dayes
,
he
addeth
,
Compertas
audio
etiam
vxores
,
quae
vt
viros
hoc
iniuriarum
genere
insectarentur
,
aut
illatas
ab
illis
iniurias
vlciscerentur
,
hac
potissimùm
ratione
in
lucem
venientem
prolem
proprijs
eliserint
manibus
.
Howbeit
I
cannot
thinke
that
so
desperate
and
diuellish
a
desire
of
reuenge
could
euer
enter
into
the
heart
of
any
Frenchwoman
:
and
God
grant
that
France
neuer
finde
a
race
of
such
Medea's
.
But
here
I
am
in
some
doubt
whether
I
should
with
silence
passe
ouer
those
women
who
commit
their
children
to
the
first
nurses
they
meete
with
,
neuer
enquiring
of
their
qualities
and
conditions
,
nor
of
their
skill
and
will
to
performe
their
dutie
;
nor
yet
whether
they
be
sound
or
sickly
,
of
a
good
or
a
bad
constitution
,
as
rotten
,
pocky
,
leaprous
,
&c.
Who
after
they
haue
once
rid
their
hands
of
them
,
and
committed
them
to
their
care
and
custodie
,
seldome
or
neuer
take
thought
for
them
,
or
remember
them
,
till
they
heare
the
passing
bell
go
for
them
,
they
being
ready
to
giue
vp
the
ghost
.
Notwithstanding
I
dare
not
call
such
mothers
murtherers
,
(
especially
when
they
haue
a
iust
excuse
to
exempt
them
from
the
performance
of
this
dutie
:
)
Yet
thus
much
I
dare
say
(
let
them
take
offence
that
will
,
it
skilleth
not
,
so
that
wise
and
modest
matrons
be
not
offended
)
that
they
are
more
cruell
then
the
very
heathen
,
who
exposed
their
children
to
the
wide
world
,
recommending
them
(
as
it
were
)
to
the
starres
and
destinie
.
If
they
shall
alleadge
for
themselues
,
that
all
children
which
fall
into
the
hands
of
such
nurses
,
neither
die
,
nor
otherwise
miscarry
:
I
answer
againe
,
neither
do
all
die
that
are
exposed
.
For
fortune
is
so
fauourable
to
some
,
that
they
may
thanke
God
,
that
euer
they
were
exposed
:
whereas
children
committed
to
such
nasty
nurses
,
either
die
shortly
after
,
or
carry
about
them
such
diseases
and
maladies
,
as
make
them
miserable
all
their
liues
long
.
By
which
we
may
see
how
far
women
at
this
day
degenerate
from
the
natural
affection
of
the
Queene
(
formerly
mentioned
)
who
was
so
highly
offended
with
one
of
her
Ladies
for
giuing
her
child
sucke
;
so
loath
she
was
it
should
haue
any
nurse
saue
her selfe
,
and
so
iealous
(
as
it
were
)
of
imparting
this
honor
to
any
other
.
But
sithence
I
am
come
by
good
occasion
to
speake
of
the
custome
which
in
times
past
was
common
among
the
heathen
of
exposing
children
,
my
purpose
is
not
to
giue
it
so
generall
a
passe
,
but
to
discourse
of
the
difference
betweene
these
Pagans
,
and
those
who
haue
the
name
,
and
beare
the
badge
of
Christians
.
First
then
I
confesse
,
that
this
custome
of
exposing
children
hath
had
small
or
no
entertainment
among
Christians
,
as
sundry
Greeke
and
Latine
authors
do
sufficiently
witnesse
.
For
it
hath
not
bene
heard
that
enfans
trouues
(
as
the
French
call
them
)
were
euer
exposed
by
any
,
but
by
such
as
were
pinched
either
with
pouertie
or
feare
of
infamie
.
Albeit
Monasteries
at
this
day
,
stand
many
of
these
murthering
Medea's
(
who
are
neither
vrged
with
the
one
,
not
pressed
with
the
other
)
in
the
same
stead
that
exposing
did
in
old
time
:
which
vnnaturall
and
cruel
course
they
take
,
lest
through
the
multitude
of
children
they
should
be
constrained
to
keepe
a
meaner
house
and
carry
a
lower
saile
.
And
hence
it
is
that
many
parents
make
their
children
beleeue
,
that
they
haue
vowed
virginitie
,
which
(
God
knows
)
they
neuer
meant
;
and
vnder
colour
hereof
confine
them
in
some
monastery
in
their
yonger
yeares
,
whilest
they
know
no
more
what
virginitie
meanes
then
little
girles
,
who
put
the
finger
in
the
eye
when
they
are
called
maides
.
But
what
curses
and
imprecations
children
thus
mued
vp
,
vse
against
their
parents
when
they
come
to
yeares
of
discretion
,
is
more
then
notoriously
knowne
.
The
question
then
is
,
whether
they
do
not
as
good
as
murther
them
,
when
they
force
the
stream
against
his
course
,
in
compelling
them
to
enter
into
such
a
state
of
life
,
wherein
they
cannot
liue
without
falling
into
horrible
pollutions
,
which
cease
not
to
pull
the
fearful
iudgements
of
God
vpon
their
heads
.
For
mine
owne
part
I
am
of
opinion
,
that
by
how
much
the
soule
is
more
precious
then
the
body
,
by
so
much
this
murther
is
greater
then
the
former
.
15
I
might
here
adde
sundry
other
sorts
of
murthers
,
at
leastwise
facts
as
hainous
as
any
murther
,
as
of
griping
vsurers
and
such
as
by
sinister
meanes
grind
the
faces
of
the
poore
people
,
and
sift
them
to
the
very
bran
,
as
pettifogging
proctors
,
prowling
promouters
,
and
chicken
Iustices
,
who
are
therfore
rightly
called
common
cut-throates
,
bloud-suckers
,
and
cormorants
of
a
countrey
.
But
I
will
content
my selfe
with
these
before
specified
,
and
come
to
those
that
are
felons
de
se
(
as
Lawyers
speake
)
whose
examples
ought
the
more
to
humble
vs
,
in
that
they
shew
vs
what
great
power
the
diuell
hath
ouer
vs
,
when
we
giue
him
but
the
least
aduantage
,
and
stand
not
vpon
our
guard
by
holding
him
out
at
the
staffes
end
:
I
meane
when
we
quench
not
his
firy
darts
by
the
shield
of
faith
,
and
beate
them
not
backe
by
the
sword
of
the
spirit
.
For
though
Pagans
made
little
or
no
conscience
to
make
away
themselues
,
and
though
most
Philosophers
approued
it
by
precept
,
&
some
also
by
their
practise
;
yet
the
Christian
world
was
neuer
so
corrupt
,
but
that
it
hath
euer
condemned
these
felons
de
se
,
and
razed
them
not
only
out
of
the
number
of
Christians
(
by
denying
them
Christian
buriall
)
but
euen
of
men
;
notwithstanding
they
haue
bene
frequent
and
common
in
all
ages
,
as
histories
record
.
First
therefore
to
begin
with
women
(
as
we
did
before
with
the
fact
of
Lucretia
)
we
reade
how
that
the
mother
and
her
two
daughters
(
in
the
raigne
of
Diocletian
the
Emperour
)
vnder
colour
of
doing
their
easement
,
light
out
of
their
chariot
,
in
which
they
were
caried
to
Antioch
,
there
to
forsweare
Christian
religion
,
and
to
sacrifice
to
the
Emperours
Gods
,
or
shamefully
to
be
intreated
,
and
afterwards
put
to
death
;
cast
themselues
into
a
certaine
riuer
,
and
there
were
drowned
.
And
prophane
story
affoords
vs
sundry
examples
of
maides
,
who
chose
rather
to
lose
their
liues
then
their
virginity
.
Whereof
we
haue
sundry
presidents
euen
at
this
day
,
and
that
in
both
sexes
.
Among
the
rest
I
remember
how
a
woman
of
Switzerland
,
about
nine
or
ten
yeares
ago
,
vnderstanding
that
he
whom
she
had
admitted
into
her
bed
,
was
not
her
husband
,
but
a
knauish
companion
that
had
deceiued
her
,
fell
into
such
a
sea
of
sorrow
,
that
she
drowned
her self
.
And
we
read
in
the
Queen
of
Nauarres
narrations
,
of
the
pitifull
death
of
a
gentlewoman
who
hanged
herselfe
for
very
griefe
that
a
Franciscan
had
had
the
vse
of
her
body
.
But
more
of
this
hereafter
,
when
we
come
to
intreate
of
the
whoredoms
committed
by
our
good
Catholicks
.
I
haue
also
heard
of
certaine
women
who
dispatched
themselues
in
great
fury
&
rage
,
for
that
their
husbands
had
cut
in
sunder
the
true
loues
knot
,
and
profaned
the
nuptial
bed
,
when
they
could
not
be
reuenged
of
them
that
were
riuals
of
their
loue
:
as
also
of
others
,
who
vpon
other
occasions
haue
laid
violent
hands
vpon
themselues
.
Neither
doth
this
hard
hap
befall
the
weaker
sexe
onely
;
for
we
find
that
many
men
also
haue
bene
drawne
or
rather
driuen
to
do
execution
vpon
themselues
.
And
concerning
the
profanation
of
the
nuptiall
bed
,
let
vs
here
againe
call
to
mind
what
happened
in
a
towne
of
Switzerland
(
about
twenty
yeares
ago
)
how
a
man
hauing
taken
his
wife
in
the
like
fault
,
and
pardoned
her
for
the
present
,
repented
certaine
dayes
after
,
and
slue
her
;
and
not
her
onely
,
but
the
children
also
which
he
had
by
her
,
saying
,
he
would
not
haue
his
children
called
bastards
:
and
hauing
so
done
,
cast
himselfe
headlong
from
a
high
steepe
place
,
and
brake
his
necke
.
In
whose
bosome
a
paper
was
found
,
wherein
he
had
set
downe
the
reasons
which
had
moued
him
to
commit
these
murthers
,
especially
to
make
away
himselfe
,
viz.
that
knowing
himselfe
to
be
but
a
dead
man
in
law
,
he
chose
rather
thus
to
end
his
dayes
then
to
be
put
to
a
shamefull
and
ignominious
death
.
Which
putteth
me
in
mind
of
that
which
Pontanus
relateth
of
an
Italian
Lord
,
who
hauing
slaine
him
whom
he
suspected
to
haue
bene
naught
with
his
wife
,
was
watched
so
narrowly
by
his
brother
,
that
being
out
of
all
hope
to
escape
,
he
first
slue
her
with
his
owne
hands
,
and
his
children
after
;
and
hauing
so
done
,
threw
himselfe
from
the
highest
tower
of
his
castle
.
I
haue
heard
it
also
credibly
reported
,
that
a
citizen
of
Padua
hauing
slaine
his
daughters
being
but
very
yong
,
some
few
dayes
after
cast
himselfe
from
the
top
of
a
rock
,
in
the
selfe
same
place
whither
he
had
fled
to
hide
his
head
.
As
for
those
bloudy
murtherers
of
the
double
die
,
which
make
away
not
onely
their
children
but
themselues
also
,
I
will
here
record
as
tragicall
a
story
as
is
to
be
found
(
in
my
opinion
)
in
any
historian
,
auncient
or
moderne
,
which
(
as
some
relate
it
)
was
lately
acted
in
Beausse
,
as
followeth
:
A
certaine
husbandman
(
who
was
reasonably
well
to
liue
)
binding
sheaues
in
the
field
,
sent
his
sonne
of
an
arrand
home
to
his
house
,
and
being
greatly
offended
with
him
at
his
returne
,
for
that
he
stayed
longer
then
he
expected
,
he
threw
a
clod
at
him
,
and
hit
him
such
a
blow
on
the
head
,
that
he
strooke
him
starke
dead
,
so
that
he
fell
groueling
downe
to
the
ground
;
whereupon
hauing
couered
him
with
sheaues
,
he
went
home
to
his
house
in
a
desperate
mood
:
where
finding
his
wife
bathing
her selfe
,
and
giuing
her
yong
child
sucke
(
whereof
she
was
deliuered
not
many
weeks
before
)
he
went
into
his
barne
and
hanged
himself
.
His
wife
hauing
intelligence
hereof
by
one
who
had
occasion
to
go
into
the
barne
not
long
after
,
leaping
out
of
the
bath
in
great
feare
,
left
her
child
so
heedlesly
in
the
bath
,
that
it
fell
into
the
water
,
and
so
was
drowned
.
Where
she
(
poore
soule
)
amazed
,
and
almost
beside
herselfe
to
see
her
husband
hang
in
that
ghastly
manner
,
and
finding
at
her
returne
that
her
child
was
drowned
,
was
driuen
into
such
an
extasie
of
despaire
,
that
she
went
backe
againe
into
the
barne
,
and
locking
the
doore
vpon
her
,
hanged
her selfe
by
her
husband
.
Where
note
the
mischieues
that
came
thicke
and
three-fold
,
one
in
the
necke
of
another
:
the
father
killing
his
sonne
,
&
the
mother
drowning
her
child
against
their
wils
;
and
both
of
them
in
like
desperate
mood
hanging
themselues
.
Onely
here
was
the
difference
,
that
she
drowned
her
child
through
meere
ouersight
,
and
he
killed
his
sonne
by
meere
chance
and
casualtie
:
for
according
to
the
common
saying
,
He
often
killeth
who
thinkes
but
to
hurt
.
16
Now
as
men
are
driuen
to
this
extremity
of
distresse
and
despaire
,
not
onely
vpon
these
or
the
like
,
but
vpon
sundry
other
occasions
:
so
many
there
are
who
for
other
causes
haue
made
away
themselues
.
For
which
purpose
I
might
alleadge
a
packe
of
villanous
vsurers
,
who
by
the
iust
iudgement
of
God
▪
haue
had
no
other
executioners
then
themselues
:
And
all
such
generally
as
are
tormented
with
that
inward
fury
of
an
accusing
conscience
,
are
subiect
to
this
so
infamous
and
detestable
kind
of
death
.
For
after
they
haue
once
iudicially
arraigned
and
condemned
themselues
in
the
Court
of
Conscience
,
by
a
strange
kind
of
proceeding
,
they
put
the
sentence
in
execution
in
as
strange
a
manner
.
For
example
:
A
Secretary
in
a
towne
of
Switzerland
hauing
bin
sentenced
by
his
conscience
(
in
such
sort
as
hath
bin
said
)
vnderstanding
that
his
knaueries
were
too
well
knowne
:
albeit
his
heart
had
often
failed
him
,
yet
in
the
end
he
did
open
execution
vpon
himselfe
,
euen
then
when
his
keepers
thought
him
furthest
from
danger
.
For
though
they
kept
him
for
the
present
from
hurting
of
himselfe
,
hauing
found
him
in
the
bath
stabbing
and
lancing
his
body
with
a
pen-knife
,
yet
the
same
day
he
made
a
scape
from
them
,
and
leaping
out
of
a
window
brake
his
necke
.
And
here
I
may
not
forget
Bonauenture
des
Periers
(
author
of
that
damnable
booke
called
Cymbalum
mundi
)
who
notwithstanding
the
paines
which
was
taken
in
watching
of
him
,
(
for
that
they
saw
him
in
a
desperate
mood
,
ready
vpon
euery
light
occasion
to
sacrifice
himselfe
to
his
owne
shame
)
fell
vpon
his
sword
,
the
point
running
in
at
his
breast
,
and
out
at
his
backe
.
But
we
haue
an
example
of
a
farre
more
strange
and
dangerous
distresse
(
considering
the
occasion
)
in
Francis
Speira
an
Italian
:
and
so
rare
in
this
kind
,
that
it
will
hardly
be
paralleled
either
with
auncient
or
moderne
:
for
he
made
himselfe
away
by
such
a
death
as
other
desperate
and
diuellish
minded
miscreants
would
not
willingly
choose
,
viz.
by
a
long
and
a
lingring
death
;
for
he
famished
and
pined
himselfe
away
,
obstinately
abstaining
so
long
from
all
manner
of
sustenance
,
till
he
had
starued
his
soule
out
of
his
body
,
as
we
may
reade
in
Sleidan
and
other
historians
.
CHAP.
XIX
.
Of
Crueltie
practised
at
this
day
.
ALbeit
the
murthers
formerly
mentioned
be
not
altogether
voyde
of
crueltie
;
nay
,
though
some
of
them
breathe
forth
(
as
it
were
)
nothing
but
barbarous
,
sauage
,
and
cruell
immanitie
:
I
will
notwithstanding
alleadge
some
few
examples
hereof
apart
by
themselues
;
yet
not
all
our
moderne
examples
promiscuously
which
offer
themselues
to
my
pen
,
but
such
onely
as
are
rare
and
extraordinary
,
exceeding
the
vulgar
sort
.
And
albeit
our
last
ciuill
warres
might
serue
as
a
plentifull
store-house
to
furnish
me
with
choise
of
matter
,
yet
I
will
beware
how
I
harpe
vpon
that
string
,
lest
rubbing
of
old
sores
,
I
should
make
the
wounds
of
many
to
bleed
afresh
.
Neither
will
I
speake
of
the
cruelties
executed
at
Merindol
and
Cabriere
,
which
being
but
barely
related
in
the
high
Court
of
Parliament
at
Paris
by
the
Atturney
Aubery
and
other
Lawyers
,
caused
the
auditors
to
stop
their
eares
,
they
were
so
hideous
and
horrible
.
This
one
thing
may
giue
sufficient
testimonie
of
the
enormitie
and
hainousnesse
thereof
,
in
that
Iohn
Me●ier
Lord
of
Oppede
,
ring-leader
in
this
dance
,
as
being
chiefe
President
of
the
Parliament
of
Prouince
,
and
Lieutenant
generall
for
the
King
in
that
country
in
the
absence
of
the
Lord
de
Grignan
,
could
not
find
souldiers
cruell
enough
to
his
liking
,
notwithstanding
he
had
made
choise
of
the
veriest
bloudy
butchers
that
were
in
a
country
,
commanding
them
(
among
other
his
Canniball-like
cruelties
)
to
rip
vp
women
with
child
before
his
face
,
&
to
tread
their
babes
vnder
their
feet
.
O
currish
crueltie
,
wel
worthy
that
horrible
death
which
befell
him
,
not
by
the
hand
of
man
,
but
by
the
iust
iudgement
of
God
,
the
searcher
and
seer
of
all
secrets
!
And
this
persecution
raised
against
the
poore
people
of
Merindol
and
Cabriere
,
is
so
much
the
more
famous
,
in
that
they
led
a
great
army
against
these
poore
soules
,
who
neuer
desired
any
thing
more
then
to
yeeld
themselues
,
neuer
attempting
nor
once
intending
to
resist
and
make
head
against
them
:
but
humbly
intreating
that
they
might
be
suffered
to
vse
the
liberty
of
their
conscience
in
their
priuate
houses
,
and
not
to
be
inforced
to
admit
of
the
Romane
religion
;
at
leastwise
that
they
might
be
permitted
to
flie
into
some
other
country
vpon
such
condition
as
they
should
thinke
good
.
2
But
leauing
this
history
,
I
proceed
to
other
examples
of
crueltie
,
nothing
inferiour
to
that
in
Herodotus
,
which
notwithstanding
is
thought
by
many
so
incredible
.
For
where
is
the
man
to
be
found
,
who
hearing
what
he
reporteth
of
Herpanus
,
viz.
how
he
was
serued
with
the
flesh
of
his
owne
sonne
,
and
how
he
are
thereof
at
a
feast
,
to
which
he
was
inuited
by
Astiages
King
of
the
Medes
(
neuer
suspecting
he
should
haue
bin
serued
with
such
a
sawce
,
nor
entertained
with
such
a
dainty
dish
)
will
not
presently
fancy
it
to
be
as
very
a
fable
as
that
which
the
Poets
haue
fained
of
Atreus
,
who
made
his
brother
Thyestes
:
eate
his
owne
children
?
Notwithstanding
we
find
as
great
cruelties
practised
in
these
dayes
.
For
Pontanus
reporteth
how
that
certaine
Italians
hauing
taken
one
of
a
family
with
which
they
were
in
deadly
feud
,
chopped
him
forthwith
into
small
peeces
,
and
hauing
pulled
out
his
liuer
,
broiled
it
vpon
the
coales
,
and
ate
of
it
(
euery
man
his
morsell
)
with
great
reioycing
,
vsing
sundry
solemne
ceremonies
and
merriments
therewith
:
I
will
here
set
downe
his
words
at
large
:
A●iam
meam
Leonardam
,
rarissimi
exempli
matronam
,
non
sine
multis
lachrimis
puer
audi●bam
referentem
,
quàm
inter
digladiantes
quasdam
inter
se
familias
inimicitia
summis
exercerentur
odijs
,
captum
quempiam
factione
ex
altera
,
eumque
è
vestigi●
concisum
in
minutissima
etiam
frusta
:
moxque
exemptum
illi
iecur
,
in
prunis
candentissimisque
carbonibus
ab
factionis
eius
principibus
tostum
,
pérque
buccellas
minutim
dissectum
,
inter
cognatos
ad
id
inu●tatos
in
●entaculum
distributum
.
Quae
aut
luporum
tam
exanhelut●
rabies
,
aut
sauientis
pro
erepta
prole
tigridis
hanc
ipsam
superauerit
?
Allata
etiam
post
degustationem
tan●
execrabilem
p●cula
non
sine
collecti
cruoris
aspergine
:
congratulationes
habita
inter
se
,
risus
▪
i●ci●
,
leporésque
cibum
ipsum
condientes
.
Denique
&
dijsipsis
propinatum
tanta
vindicta
fautoribus
.
Quid
hic
exclamem
nihil
habeo
,
ni
●ortè
,
&c.
Which
story
cals
another
to
mind
to
this
effect
.
A
certaine
gentleman
bearing
great
affection
to
a
maried
gentlewoman
,
went
into
the
warres
;
where
he
intreated
his
fellow-souldiers
,
that
if
it
were
his
chance
to
be
slaine
in
the
field
,
or
otherwise
to
die
,
they
would
take
his
heart
and
present
it
vnto
her
with
certain
speeches
which
he
deliuered
vnto
them
.
After
his
death
(
which
happened
not
long
after
)
his
heart
was
taken
and
kept
by
the
gentlewomans
husband
(
who
had
bin
informed
of
the
request
he
had
made
to
his
fellowes
,
)
and
he
was
no
sooner
come
home
,
but
he
caused
his
cooke
to
dresse
it
in
such
curious
manner
that
his
wife
a●e
thereof
,
thinking
of
nothing
lesse
then
of
such
meate
.
Whereupon
asking
her
how
she
liked
it
:
she
answered
,
she
liked
it
well
.
You
cannot
chuse
(
quoth
he
)
but
like
it
well
,
for
it
is
the
heart
of
your
best
beloued
.
She
straight
perceiuing
his
meaning
,
tooke
the
matter
so
to
heart
,
that
she
neuer
ate
good
morsell
after
:
neither
had
she
need
;
for
she
died
shortly
after
for
very
griefe
.
Which
fact
I
haue
not
here
set
downe
to
parallele
it
with
the
former
crueltie
,
but
only
to
shew
his
sauage
nature
in
causing
his
wife
to
eate
mans
flesh
.
For
(
all
things
being
well
considered
)
it
will
appeare
that
this
his
currish
kindnes
towards
her
,
was
rather
rigorous
seuerity
then
ouergreat
crueltie
.
In
like
manner
a
Dutch
gentleman
punished
his
wife
for
playing
the
strumpet
,
rather
rigorously
then
cruelly
:
who
hauing
slaine
the
gallant
,
(
to
whose
lust
she
prostituted
her selfe
)
appointed
her
his
skull
to
drinke
in
,
in
stead
of
a
cup.
The
same
(
in
my
conceit
)
may
be
said
of
a
gentleman
of
Piemont
,
who
hauing
taken
his
wife
in
the
fact
,
caused
her
together
with
the
old
bawd
(
which
had
holpen
her
in
this
businesse
)
to
strangle
the
gentleman
with
whom
she
was
found
,
and
to
beare
the
dead
corps
company
all
their
liues
after
:
for
he
closed
them
round
within
a
wall
,
leauing
them
onely
a
little
hole
,
by
which
they
might
receiue
bread
and
water
.
Such
facts
(
I
say
)
are
rather
to
be
reckoned
in
the
number
of
ouer-rigorous
punishments
,
then
of
ouer-cruell
reuenge
:
as
that
which
I
haue
alleadged
out
of
Pontanus
,
which
as
it
may
be
paralleled
with
the
fact
of
Astiages
recorded
by
Herodotus
,
and
that
of
Atreus
mentioned
by
the
Poets
;
so
are
there
sundry
in
this
age
which
may
as
fitly
be
paragonized
with
that
of
Medea
.
At
leastwise
I
can
readily
furnish
the
Reader
with
three
.
The
first
is
that
which
I
haue
already
alleadged
out
of
Pontanus
,
of
those
murthering
Medea's
,
who
to
auenge
themselues
of
their
husbands
,
stifled
their
children
comming
from
them
with
their
owne
hands
.
The
second
of
a
huswife
of
Millan
,
who
(
as
Bandel
reporteth
)
finding
not
how
to
wreake
her
malice
vpon
her
husband
,
who
was
diuorced
from
her
for
adultery
,
being
with
child
by
him
(
albeit
he
knew
not
so
much
)
let
loose
the
raines
to
her
rage
,
and
wrought
her
wreake
vpon
the
fruite
of
her
womb
,
whereof
by
violent
means
she
was
deliuered
three
moneths
before
her
time
,
and
after
so
cruelly
massacred
it
,
that
I
had
rather
it
should
be
read
in
the
writings
of
Bandel
,
then
in
mine
.
The
third
likewise
may
be
taken
out
of
the
same
author
,
where
he
speaketh
of
a
yong
Spanish
damsell
,
who
hauing
prostituted
her selfe
to
a
gentleman
in
hope
of
mariage
which
he
had
promised
her
(
although
she
was
but
of
meane
and
base
parentage
)
and
hearing
afterwards
that
he
was
maried
to
another
,
conceiued
such
hatred
against
him
,
that
she
wrought
her
wits
how
possibly
she
might
compasse
his
death
:
In
the
end
she
vsed
this
policy
,
she
perswaded
him
by
her
flattering
letters
to
come
and
visit
her
;
and
the
time
being
appointed
when
they
should
meet
,
she
earnestly
expected
his
comming
,
hauing
made
all
things
ready
(
with
the
help
of
an
old
beldame
)
to
welcom
him
to
her
house
in
such
sort
and
manner
,
as
her
fierce
and
outragious
malice
(
inflamed
with
extreme
desire
of
reuenge
)
should
counsell
her
.
To
the
end
therfore
she
might
the
better
come
to
the
period
of
her
intended
purpose
,
and
accomplish
her
designes
,
though
at
the
first
she
entertained
him
with
complaints
and
grieuances
,
yet
by
and
by
after
making
as
though
she
rested
fully
satisfied
with
the
reasons
which
he
alleadged
,
and
that
she
was
somewhat
appeased
,
she
yeelded
to
his
impotent
affection
,
to
play
the
wanton
with
him
as
before
.
Whereupon
they
went
to
bed
together
,
where
she
stil
expected
when
to
find
him
sound
asleepe
,
that
she
might
execute
her
furious
enterprise
▪
Neither
failed
she
of
her
purpose
for
not
content
to
haue
giuen
him
many
deadly
wounds
(
being
awaked
at
the
first
blow
,
and
perceiuing
himselfe
so
intangled
in
the
cord
which
the
old
trot
had
drawne
,
that
he
could
neither
moue
hand
nor
foote
)
she
tyrannized
ouer
the
dead
corps
by
sundry
sauage
and
barbarous
cruelties
,
before
she
could
quench
the
heate
of
her
rage
.
For
which
cruell
murther
,
she
hauing
voluntarily
confessed
the
fact
(
at
least
bewrayed
and
betrayed
her selfe
by
her
words
)
was
beheaded
,
and
the
old
bawd
also
,
as
Bandel
saith
.
Howbeit
others
(
following
Paludanus
a
Spaniard
who
hath
written
this
story
in
Latin
)
affirme
that
she
was
neuer
taken
.
How
euer
it
were
,
we
may
see
the
fact
of
a
right
Medea
in
the
glasse
of
this
example
,
as
well
as
in
the
former
:
which
whosoeuer
shall
duly
consider
,
cannot
thinke
that
strange
which
Herodotus
reporteth
of
Amestris
wife
to
King
Xerxes
,
how
she
hauing
procured
her
husband
to
deliuer
his
concubine
into
her
hands
,
cut
off
her
dugs
and
cast
them
to
the
dogs
,
as
also
her
nose
,
eares
,
lips
and
tongue
;
and
hauing
thus
mangled
and
disfigured
her
,
sent
her
backe
againe
to
her
house
.
To
conclude
,
if
the
question
be
touching
the
greatnesse
of
womens
crueltie
,
we
are
first
to
be
resolued
of
that
which
Iuuenal
saith
,
that
they
are
superlatiue
in
their
reuengefull
desires
:
secondly
of
that
which
Ouid
discourseth
of
at
large
,
viz.
of
their
mad
malicious
minds
,
especially
when
any
encroch
vpon
their
free
hold
,
and
disturb
them
in
their
possession
.
His
words
are
these
:
Sed
neque
fuluus
aper
mediâ
tam
saeuus
in
ira
est
,
Fulmine●
rapides
dum
rotat
ore
canes
:
Nec
lea
,
cum
catulis
lactentibus
vbera
pr●bet
,
Nec
breuis
ignaro
vipera
laesa
pede
:
Foemina
quàm
socij
deprensa
pellice
lect●
Ardet
,
&
in
vultu
pignora
mentis
habet
.
In
ferrum
flammasque
ruit
,
&c.
That
is
,
More
fierce
and
fell
was
neuer
chafed
Boare
,
While
with
his
angry
tusks
he
all
doth
goare
The
busie
Mastiffe
:
nor
no
Lionesse
,
Whose
suckling
whelps
her
empty
teats
do
presse
:
Nor
the
short
Viper
hurt
with
heedlesse
gate
▪
Then
is
the
wife
that
finds
a
riuall
mate
Vnto
her
loue
and
bed
:
and
in
her
browes
The
signes
of
her
conceiued
hatred
showes
.
For
further
confirmation
hereof
,
I
will
alleadge
one
other
example
out
of
Philip
Commineus
,
and
that
in
his
owne
words
,
as
followeth
.
For
shortly
after
,
the
said
King
Lancelot
was
poisoned
at
Pr●ge
in
Bohemia
by
a
noble
woman
(
whose
brother
I
haue
seene
)
with
whom
he
was
in
loue
,
and
she
also
with
him
;
who
being
out
of
patience
because
he
had
maried
King
Charles
the
7.
his
daugther
(
now
called
the
Princesse
of
Vienna
)
contrary
to
his
promise
,
poisoned
him
in
a
bath
by
giuing
him
an
apple
to
eate
,
putting
the
poison
in
the
haft
of
the
knife
.
Thus
farre
Comminens
:
where
he
further
reporteth
that
the
king
of
Hungary
cast
one
Matthias
into
prison
(
who
was
King
after
him
)
hauing
first
slaine
his
elder
brother
.
Now
we
may
well
imagine
how
she
would
haue
entertained
the
Queene
,
if
she
had
had
her
in
her
hands
.
3
But
to
returne
to
these
sauage
cruelties
executed
in
way
of
reuenge
:
Pontanus
records
a
notable
example
which
fell
out
(
as
it
seemes
)
in
his
dayes
.
A
slaue
of
Mauritania
being
buffeted
by
his
maister
and
almost
beaten
to
death
,
to
the
end
he
might
be
auenged
of
him
,
and
put
an
end
to
his
wretched
and
miserable
life
,
he
tooke
this
course
.
Hauing
espied
his
time
when
his
master
was
gone
farre
from
his
house
(
which
stood
in
the
countrey
)
he
locked
and
barred
the
gates
as
well
as
he
could
,
and
hauing
bound
his
wife
hand
and
foote
,
he
caried
her
and
her
three
children
to
the
top
of
the
house
,
there
expecting
his
masters
returne
.
Who
comming
home
,
and
finding
the
gate
shut
against
him
,
began
to
threaten
his
slaue
as
he
shewed
himselfe
from
the
house
top
.
The
slaue
answered
that
he
would
by
and
by
make
him
sing
another
song
:
and
forthwith
threw
downe
two
of
his
children
.
The
poore
man
(
their
father
)
remaining
for
a
time
amazed
and
confounded
at
this
spectacle
,
and
more
like
a
dead
man
then
a
liuing
creature
,
yet
comming
at
last
to
him selfe
againe
,
thought
it
his
best
course
to
entertaine
him
with
faire
language
,
and
to
promise
him
not
onely
pardon
for
the
two
murthers
already
committed
,
but
also
manumission
and
freedome
,
to
the
end
he
might
(
at
leastwise
)
saue
his
third
sonne
.
And
so
did
.
But
the
slaue
replied
and
said
,
Thou
mayst
fawne
and
flatter
,
and
make
faire
weather
with
me
as
long
as
thou
wilt
,
but
I
will
not
spare
him
for
all
that
,
except
thou
wilt
cut
off
thy
nose
.
The
poore
man
(
in
hope
to
saue
his
childs
life
)
accepted
the
condition
,
and
cut
off
his
nose
.
Which
he
had
no
sooner
done
,
but
the
slaue
cast
him
downe
from
the
top
of
the
house
,
and
his
wife
after
.
And
hauing
so
done
,
seeing
his
master
torment
himselfe
in
that
manner
,
and
cast
forth
such
horrible
outcries
,
said
,
Thou
mayst
hang
thy selfe
if
thou
wilt
,
but
I
wil
keepe
my selfe
(
I
warrant
thee
)
out
of
thy
fingers
.
And
hauing
so
said
,
cast
himselfe
downe
headlong
from
the
roofe
of
the
house
.
4
Now
albeit
the
crueltie
which
is
exercised
in
this
and
such
like
reuenge
,
be
exceeding
great
,
yet
it
is
much
more
increased
,
and
(
as
it
were
)
redoubled
by
those
who
in
wreaking
their
malice
vpon
their
enemies
,
wrap
in
others
also
with
them
,
who
(
to
vse
an
old
English
phrase
)
cannot
do
with
all
.
As
it
fortuned
about
sixteen
yeares
ago
in
a
city
in
Italy
(
at
Boulongne
if
my
memory
faile
me
not
,
)
where
a
malicious
minded
miscreant
so
extreamly
thirsted
after
reuenge
,
that
finding
no
other
meanes
how
he
might
cry
quittance
with
his
enemy
,
layd
gunpowder
in
his
celler
,
and
afterwards
set
fire
to
it
,
and
so
blew
vp
the
whole
house
;
where
not
onely
his
enemy
,
but
sundry
others
were
murthered
with
him
.
Others
,
no
lesse
cruell
then
the
former
,
in
stead
of
reuenging
themselues
vpon
those
that
haue
any
way
iniuried
them
,
either
because
the
parties
are
dead
,
or
for
that
they
dare
not
encounter
them
,
reuenge
themselues
vpon
those
that
are
meere
innocents
,
onely
because
they
are
allied
vnto
them
,
or
are
their
friends
or
countrimen
.
Whereof
this
age
wil
affoord
sundry
examples
,
not
only
in
matter
of
common
hostilitie
,
but
also
of
priuate
enmitie
.
As
the
said
Pontanus
relateth
how
the
Italian
Lord
hauing
slaine
one
who
(
as
he
supposed
)
had
played
the
knaue
with
his
wife
,
was
so
straightly
besieged
by
his
brother
,
that
hauing
first
made
away
his
wife
and
children
,
he
cast
himselfe
headlong
from
the
highest
tower
of
his
castle
.
Hereupon
(
I
say
)
he
relateth
,
how
that
he
which
besieged
him
(
called
Corradus
Trincius
)
perceiuing
that
he
had
escaped
his
hands
,
and
that
he
had
lost
his
hint
and
oportunitie
of
reuenging
himselfe
,
cruelly
murthered
all
that
he
could
meet
with
,
who
were
either
kith
or
kin
vnto
him
.
And
not
so
onely
,
but
chopped
them
in
peeces
like
herbs
to
the
pot
,
and
scattered
them
in
the
fields
and
highwayes
:
the
like
he
did
with
their
bowels
also
.
His
words
are
these
:
Corradus
Trincius
,
qui
Fulgin●●
Vmbria
imperitauit
,
c●so
Nicolao
eius
fratre
à
praefecto
arcis
Nucerin●
,
ob
adulterij
suspicionem
,
praefectum
ipsumita
expugnara
aggressus
est
,
vt
ille
,
amissâ
tandem
omnispe
euadendi
,
interfectis
prius
vicora
&
liberis
,
sese
●
summa
turri
deiecerit
,
ne
viuus
in
Corradi
potestatem
perueniret
.
Itaque
Corradus
deceptus
opportunitate
in
viuum
illum
s●uiendi
,
quot
quot
familiares
,
cognatos
,
amicos
,
notos
,
quique
cum
illo
consuetudinem
exercuissent
aliquam
,
captos
,
cruciatosque
ad
excarnificationem
,
ad
vltimum
comminus
in
frusta
,
exenterarique
imperauit
,
ac
per
sentes
maximeque
frequentium
viarum
sep●s
ac
margines
eorum
vis●era
intestin●que
suspendi
ac
passim
dispergi
:
vt
●eque
aut
vindictam
appellare
hanc
possis
,
aut
punitionem
.
But
some
do
worse
then
all
this
;
when
not
content
to
reuenge
themselues
vpon
their
enemies
,
they
wreake
their
malice
vpon
their
kinsmen
and
acquaintance
.
5
There
is
yet
another
kind
of
crueltie
practised
rather
in
sport
and
in
a
mad
merriment
then
in
way
of
reuenge
:
whereunto
Princes
and
great
Lords
are
more
addicted
then
men
of
base
or
meaner
place
.
Whence
grew
the
prouerbe
,
(
applyed
to
such
as
please
themselues
in
keeping
reuell
rout
,
and
playing
the
pike
in
a
pond
)
:
These
be
Princes
sports
,
they
please
them
onely
that
do
them
.
Which
puts
me
in
mind
of
that
which
I
saw
done
by
a
yong
Nobleman
,
who
was
no
sooner
presented
with
two
great
English
mastiues
,
but
the
toy
tooke
him
in
the
head
,
to
make
triall
of
them
vpon
the
legs
of
a
poore
boy
,
how
well
they
could
bite
:
and
letting
them
loose
at
him
,
he
quickly
perceiued
what
they
could
do
:
which
was
a
pitifull
spectacle
to
all
saue
himselfe
.
And
now
(
gentle
Reader
)
consider
how
the
Athenian
Iudges
would
haue
censured
such
a
fact
,
when
they
put
a
yong
man
to
death
,
onely
because
he
tooke
pleasure
in
putting
out
of
birds
eyes
;
taking
it
as
a
pregnant
proofe
of
his
future
crueltie
.
But
to
returne
to
those
that
play
the
bloudy
butchers
with
such
as
neuer
offended
them
,
(
nay
which
are
neither
kith
nor
kin
,
nor
yet
countrimen
to
those
that
iniured
them
)
the
said
Pontanus
writeth
of
an
Italian
captaine
whom
he
calleth
Nicolaus
Fortibrachius
,
who
carried
a
dumbe
man
with
him
whither
soeuer
he
went
,
laden
with
halters
▪
and
when
the
fancie
tooke
the
foole
in
the
head
to
hang
any
that
he
met
with
(
to
the
end
he
might
haue
some
sport
)
he
would
make
a
signe
to
the
dumbe
man
,
and
then
the
whoreson
would
straight
put
a
rope
about
the
parties
necke
,
and
trusse
him
vp
at
the
next
tree
.
In
which
pastime
the
kind
captaine
tooke
such
pleasure
,
that
if
any
one
day
had
passed
ouer
his
head
,
wherein
he
had
not
done
some
such
execution
,
it
grieued
him
as
much
as
if
he
had
lost
so
much
time
.
He
further
maketh
mention
of
one
Riccius
Monteclarius
,
whose
manner
was
to
kill
men
in
kindnesse
,
and
gently
to
cut
their
throates
,
tempering
his
crueltie
with
mimicall
conceits
.
For
when
he
was
minded
to
murther
any
,
his
manner
was
to
entertaine
them
very
friendly
,
and
to
inuite
them
to
a
feast
,
and
to
aske
them
how
many
glasses
of
wine
they
would
drinke
with
him
,
and
how
many
morsels
of
such
or
such
baked
meate
they
would
eate
:
and
hauing
demanded
these
friuolous
&
ridiculous
questions
,
he
would
presently
stab
them
with
his
dagger
till
he
had
killed
them
.
6
Moreouer
,
crueltie
shewes
it selfe
in
excessiue
punishments
,
to
which
purpose
the
said
Pontanus
alleadgeth
an
example
of
the
King
of
Naples
Lieutenant
,
who
not
content
with
the
punishment
prescribed
by
law
,
caused
malefactors
to
be
sawne
in
peeces
ouerthwart
the
back
.
It
further
bewrayeth
it selfe
in
those
that
take
pleasure
in
inuenting
of
new
torments
,
whether
with
intent
to
practise
them
themselues
,
or
to
teach
them
others
who
may
put
them
in
execution
.
Which
puts
me
in
mind
of
a
good
fellow
who
published
a
book
about
fiue
and
twenty
yeares
ago
,
full
of
pictures
of
racks
,
and
all
kind
of
tormenting
instruments
,
which
the
wit
of
man
could
possibly
deuise
.
But
we
may
not
here
forget
the
iust
iudgements
of
God
which
haue
befallen
the
inuentors
of
these
cruell
torments
,
as
well
in
this
as
in
former
ages
.
For
as
Perillus
hauing
presented
the
cruell
tyrant
Phalaris
with
a
brazen
bull
,
which
might
serue
him
in
steed
of
a
fornace
to
burne
men
in
,
was
constrained
to
take
the
first
triall
thereof
,
and
to
feele
the
smart
of
it
himself
(
as
befell
Arnutius
Paterculus
with
his
brazen
horse
:
)
So
Philip
Commineus
telleth
vs
how
the
Bishop
of
Verdan
,
who
first
shewed
King
Lewis
the
eleuenth
the
inuention
of
iron
cages
,
was
the
first
whom
the
King
mued
vp
in
one
of
them
,
and
that
for
fourteene
yeares
together
.
We
reade
also
of
sundry
sauages
who
first
felt
the
smart
of
their
cruell
counsell
giuen
against
others
.
And
thus
much
touching
the
leudnesse
of
the
Laitie
.
In
the
next
place
we
are
to
borrow
a
word
or
two
with
our
good
Catholickes
of
the
Popish
Cleargie
.
CHAP.
XX.
Other
examples
of
the
wickednesse
of
this
age
,
especially
of
such
as
[
*
](A68037-e36320-b)
*
The
Popish
Cleargie
.
terme
themselues
Cleargy-men
.
WE
haue
already
heard
what
inuectiues
the
good
Preacher
Menot
maketh
against
the
Cleargie
of
his
time
:
and
we
know
how
S.
Bernard
(
long
before
)
cried
out
against
them
.
Let
vs
now
see
if
they
did
repent
at
the
last
,
and
turne
from
their
wicked
wayes
,
making
benefite
of
such
reproofes
.
What
say
I
,
benefite
?
Nay
,
they
were
more
obdurate
and
hardened
thereby
.
For
as
light
huswiues
before
they
haue
put
off
their
peticoates
are
as
nice
as
a
Nuns
hen
,
and
shew
some
few
sparks
of
shamefastnes
and
modesty
;
but
when
they
once
perceiue
that
their
licentious
leudnesse
is
brought
to
light
,
and
that
they
are
vpon
the
stage
,
and
their
liues
in
euery
childs
mouth
,
keepe
open
house
for
all
comers
,
and
are
more
lauish
both
of
their
lips
and
lap
,
yea
ten
times
more
exorbitant
,
in
spite
of
all
that
speake
against
them
:
Euen
so
for
all
the
world
did
Cleargy
men
(
at
leastwise
the
greatest
part
)
when
they
once
perceiued
they
could
no
longer
conceale
their
symonies
,
villanies
,
whoredomes
,
lecheries
,
and
such
like
loose
and
dissolute
demeanour
,
of
all
which
I
am
now
to
intreate
.
For
as
for
their
false
iugling
&
erroneous
doctrine
,
wherwith
they
haue
so
pestered
the
world
,
I
am
to
discourse
hereafter
apart
,
towards
the
end
of
this
booke
.
2
Neither
wil
I
now
busie
my self
with
their
haukes
&
hounds
,
as
Menot
doth
,
nor
with
their
whores
and
concubines
,
nor
yet
with
their
crosier
staues
&
myters
,
viz.
how
many
they
should
haue
(
I
speake
according
to
Menot
who
calleth
two
bishopricks
two
myters
,
and
two
Abbayes
two
crosier
staues
)
neither
with
their
election
,
as
whether
the
holy
Ghost
be
president
there
,
or
that
spirit
which
had
the
greatest
stroke
in
the
election
of
Pope
Syluester
(
according
to
those
historians
who
do
not
affirme
that
the
diuell
was
chosen
Pope
,
&
called
Syluester
the
second
:
but
that
he
obtained
the
Popedome
by
the
helpe
of
the
diuell
,
to
whom
he
had
giuen
himselfe
body
and
soule
long
before
.
)
But
will
briefly
shew
that
which
euery
man
that
hath
his
eyes
in
his
head
,
may
easily
perceiue
,
as
well
in
these
as
in
sundry
other
particulars
,
how
that
since
the
time
of
this
Preacher
they
haue
in
such
sort
made
forcible
entrance
and
taken
possession
of
the
things
which
they
could
not
then
peaceably
enioy
,
that
if
he
were
now
liuing
he
would
easily
see
it
were
but
lost
labour
to
dispute
against
them
.
For
it
is
not
to
be
thought
that
a
Popish
Prelate
will
beate
his
braines
now
adayes
to
know
whether
his
benefices
be
competible
or
incompetible
:
how
many
liuings
,
how
many
whores
,
how
many
hounds
and
how
many
haukes
he
may
keepe
.
For
suppose
he
haue
three
cart
loades
of
benefices
(
if
it
were
possible
,
)
fiue
or
six
heards
of
whores
,
and
as
many
hounds
as
the
Cardinal
had
whom
the
good
Preacher
Barelet
mentioneth
(
which
were
neare
a
thousand
)
yea
and
as
many
hauks
as
all
the
Princes
in
Christendom
(
prouided
alwayes
that
he
beware
how
he
speake
or
do
any
thing
for
which
the
Pope
his
maker
may
be
moued
to
depriue
him
:
)
he
is
in
the
meane
time
dispenced
with
,
as
being
an
honest
man
:
and
besides
authorized
to
employ
his
fiue
senses
in
whoredome
and
lechery
,
in
despite
of
the
French
pocks
and
the
knaue-bald
disease
(
for
excommunication
hath
no
power
ouer
these
Ladies
)
and
to
keepe
(
if
need
be
)
a
dozen
of
bawds
for
the
purpose
.
And
when
his
stomacke
will
not
serue
him
for
these
,
to
seeke
out
daintie
bits
for
his
tooth
in
the
very
middest
of
Nunneries
(
otherwise
called
monasteries
of
reformed
women
)
into
which
it
is
not
lawfull
for
any
secular
man
to
set
foote
.
But
if
[
*
](A68037-e36430-b)
*
They
for
he
,
and
so
in
that
which
followeth
.
they
chance
to
be
weary
with
continuall
change
,
or
through
remorse
of
conscience
betake
themselues
to
one
only
,
and
passe
their
promise
to
marry
her
;
then
are
they
in
danger
(
forsooth
)
to
be
depriued
of
their
liuings
,
&
seuerely
to
be
punished
.
Wherof
we
haue
late
&
fresh
examples
in
two
moderne
Bishops
(
both
I
take
it
yet
liuing
)
who
had
no
better
excuse
for
themselues
then
to
say
,
that
she
that
was
holden
to
be
their
wife
,
was
but
their
concubine
or
whore
.
But
whether
this
excuse
will
passe
for
paiment
before
Gods
tribunall
,
let
themselues
iudge
.
Howsoeuer
,
it
is
not
much
vnlike
that
which
I
heard
from
the
mouth
of
the
late
deceased
Archdeacon
of
Hardas
(
being
at
Padua
with
the
Cardinall
of
Tournon
)
who
said
,
The
diuell
take
all
those
maried
villains
who
are
permitted
to
eate
laced
mutton
their
bellies
full
:
which
he
spake
generally
of
all
the
Cleargie
,
but
it
arose
vpon
speech
had
of
a
Bishop
,
who
was
secretly
maried
,
as
it
was
reported
.
This
was
the
sentence
of
this
charitable
Archdeacon
.
Now
whereas
I
haue
so
often
called
the
Pope
their
maker
,
be
it
knowne
vnto
them
,
that
in
so
speaking
I
vse
but
their
owne
phrase
,
saue
that
they
apply
it
rather
to
Cardinals
then
to
Bishops
:
as
when
they
say
,
Such
or
such
a
Cardinall
is
such
a
Popes
creature
;
as
they
know
well
who
haue
bene
in
place
where
such
things
haue
bene
debated
.
True
it
is
indeed
,
that
in
a
Councell
where
this
question
was
propounded
,
An
sint
Episcopi
immediatè
à
Christo
,
an
medtatè
à
Pontifice
,
a
Bishop
(
who
was
in
a
pelting
chafe
for
that
they
had
moued
his
patience
)
cried
aloud
,
Parcat
mihi
Dominus
Christus
,
non
sub
abapso
:
which
I
heard
related
by
a
Bishop
who
told
me
that
he
heard
it
from
his
owne
mouth
.
Howbeit
I
do
not
well
remember
whether
he
said
it
was
in
the
last
Councell
or
in
the
former
.
But
sure
I
am
that
in
a
Councell
it
was
,
where
(
as
he
further
reporteth
)
a
certaine
Doctor
seeing
himselfe
encountred
and
foiled
with
certaine
texts
of
Scripture
,
alleadged
for
his
excuse
:
Ego
non
sum
Theologus
,
ego
sum
Canonista
.
3
Howbeit
we
are
not
so
much
to
wonder
at
the
Popes
greater
creatures
(
who
are
now
growne
to
such
power
,
credit
and
account
,
that
they
scorne
to
seek
for
a
dispensation
of
their
creator
,
to
authorize
them
to
liue
in
all
wantonnesse
,
riot
and
dissolutenesse
,
as
himselfe
doth
)
as
at
his
lesser
creatures
,
who
liuing
in
some
sort
vnder
discipline
,
and
(
as
it
were
)
vnder
the
rod
,
ought
in
all
reason
to
be
more
afraid
to
offend
for
feare
of
the
whip
.
But
if
I
shall
demonstrate
and
shew
that
euen
they
also
runne
with
ful
swing
after
their
lusts
and
pleasures
,
letting
loose
the
raines
to
all
licenciousnesse
,
notwithstanding
all
restraint
which
ought
to
withhold
them
,
let
the
Reader
iudge
what
will
become
of
the
rest
.
By
the
Popes
lesser
creatures
I
vnderstand
the
single
soled
Priests
,
both
blacke
and
white
Friers
,
both
Mendicants
and
Redituaries
(
if
I
may
vsurpe
this
goodly
Latin
word
Redituarij
)
and
to
be
short
,
all
such
as
are
but
mushroms
and
baggage
in
respect
of
fat
Abbots
.
4
But
before
I
come
to
decipher
and
lay
out
their
loose
life
and
dissolute
demeanour
in
orient
colours
,
and
instance
the
same
by
particular
examples
,
I
cannot
omit
that
which
is
notoriously
knowne
at
this
day
(
which
notwithstanding
may
haply
seeme
incredible
to
posteritie
)
how
that
not
long
since
the
weightiest
arguments
which
they
could
alleadge
to
proue
a
man
to
be
out
of
the
right
Romish
Church
(
and
therefore
worthy
to
fry
a
fagot
)
were
these
:
That
he
was
no
whoremonger
,
no
drunkard
,
no
swearer
,
nor
blasphemer
,
and
that
he
did
alleadge
the
Scriptures
.
In
so
much
that
a
certaine
Fryer
being
accused
to
the
Bishop
his
Diocesan
to
be
a
Lutheran
,
was
acquitted
by
him
as
cleare
of
the
crime
obiected
,
because
he
wanted
none
of
the
foresaid
qualities
.
Whereupon
an
Epigramme
was
made
,
which
for
the
good
grace
it
hath
,
deserueth
here
to
be
inserted
,
especially
considering
that
(
to
my
knowledge
)
it
neuer
came
to
light
before
.
Esse
Lutheranum
rumor
te
Gaurice
clamat
:
Sed
tuus
Antistes
te
tamen
esse
negat
.
Tam
scortaris
(
ait
)
quàm
si
vel
Episcopus
esses
,
Et
potas
dubiam
peruigil
vsque
diem
.
Nec
memor
es
Christi
,
nisi
cum
iurare
libebit
.
Nec
scis
Scripturae
vel
breue
Iota
sacrae
:
Nempe
per
haec
sueuit
nunquam
fallentia
signa
Ille
vigil
sanas
noscere
pastor
oues
.
That
is
(
if
I
hit
it
right
)
Rumor
reports
thee
for
a
Lutheran
,
Thy
ghostly
father
counts
thee
no
such
man
:
For
whores
thou
haunt'st
(
saith
he
)
with
lustie
chase
,
As
if
thou
wor'st
a
myter
by
thy
place
.
Thou
reuelst
so
(
beside
that
wanton
play
)
That
euermore
thou
drink'st
the
night
to
day
.
Of
Christ
(
saue
when
thou
swear'st
)
thou
thinkst
no
whit
,
Nor
know'st
one
letter
of
the
holy
writ
.
By
these
sure
signes
(
that
neuer
faile
their
master
)
Are
all
●ound
sheepe
knowne
of
their
carefull
pastor
.
But
let
vs
heare
the
description
of
the
vertuous
qualities
of
Friers
,
made
by
another
Prelate
.
Pour
nombrer
les
vertus
d'un
Moine
,
Il
faut
qu'il
soit
ord
&
gourmand
,
Paresseux
,
paillard
,
mal
idoine
,
Fol
,
lourd
,
yurongne
,
&
peu
sauant
:
Qu'il
se
creue
à
table
eu
beuuant
,
Et
en
mangeant
comme
vn
pourceau
.
Pourueu
qu'il
sache
vn
peu
de
chant
,
C'est
assez
,
il
est
bon
&
beau
.
That
is
,
If
that
I
must
in
order
tell
,
What
vertues
long
to
Monkish
cell
:
He
is
not
fit
for
Cell
or
Couen
,
That
's
not
a
glutton
and
a
slouen
:
Sluggish
,
lecherous
,
for
nought
fit
,
A
drunken
dolt
deuoyd
of
wit
.
He
must
eate
at
each
repast
,
Vntill
his
belly
welnigh
braist
.
He
must
guzzell
in
the
wine
,
Till
he
be
drunken
as
a
swine
.
And
if
he
can
but
chant
it
well
,
This
man
is
fit
for
Quire
or
Cell
.
To
which
testimonies
these
prouerbiall
sayings
agree
very
well
,
As
fat
as
a
Frier
,
As
frolicke
as
a
Frier
,
&c.
And
these
verses
put
me
in
mind
of
a
poeme
which
wil
ease
me
of
some
labour
in
gathering
the
sweet
doings
and
demeanour
of
these
displing
Friers
(
though
they
haue
not
the
like
meanes
that
Prelats
haue
:
)
which
notwithstanding
I
would
not
haue
vouchsafed
once
to
haue
alleadged
,
but
that
it
hath
as
good
a
grace
,
and
runnes
as
roundly
as
a
man
would
wish
.
1
Mes
freres
,
ie
vous
priez
de
suiure
Quelque
honneste
façon
de
viure
En
simplesse
&
sobrieté
▪
Et
laisser
vostre
ebrieté
,
Eguillon
de
toute
malice
.
Monsieur
nous
faisons
le
seruice
.
2
Voire
,
mais
viuans
sobrement
,
Vous
seruiriez
Dieu
purement
:
Et
puis
chacun
auroit
enuie
De
suiure
vostre
bonne
vie
.
Mieux
vaut
suiure
vertu
que
vice
.
Monsieur
nous
faisons
le
seruice
.
3
Mais
c'est
chose
à
Dieu
detestable
,
D'estre
assis
trois
heures
à
table
A
yurongner
&
gourmander
.
Voulez-vous
point
vous
amender
,
De
peur
que
Dieu
ne
vous
punisse
?
Monsieur
nous
faisons
le
seruice
.
4
Mais
ayant
beu
vingt
fois
d'autant
Nul
de
vous
n'est
iamais
content
,
Sentant
vuider
son
gobelet
.
Car
il
demande
à
son
valet
Qu'incontinent
il
le
remplisse
.
Monsieur
nous
faisons
le
seruice
.
5
Mais
vos
deuis
&
vos
propos
Sont
tous
de
putains
&
de
pots
,
Aussi
pleins
de
lasciueté
Que
vous
estes
d'oisiueté
:
Et
tousiours
songez
à
malice
.
Monsieur
nous
faisons
le
seruice
.
6
Mais
pensez-vous
seruir
à
Dieu
,
Blasphemans
son
Nom
en
tout
lieu
,
Et
ne
pensans
pour
penitence
,
Fo
rs
qu'à
croistre
vostre
pitance
,
Ou
crocheter
vn
benefice
?
Monsieur
nous
faisons
le
seruice
.
7
Mais
pensez-vous
qui
soit
assez
De
prier
pour
les
trespassez
Qui
ont
fait
du
bien
au
conuent
,
Si
vous
ne
priez
Dieu
souuent
Que
sa
grace
vous
soit
propice
?
Monsieur
nous
faisons
le
seruice
.
8
Mais
quel
seruice
appelez-vous
D'ainsi
murmurer
contre
nous
,
Tout
confondre
en
piteux
desordre
,
Et
despiter
Dieu
,
nous
&
l'ordre
,
Si
vostre
pitance
appetisse
?
Monsieur
nous
faisons
le
seruice
.
9
Mais
dequoi
seruent
tous
vos
chants
,
Quand
vous
estes
trompeurs
meschans
,
Qui
n'auez
vertu
ne
science
Qu'à
regratter
la
conscience
De
quelque
femmelette
nice
.
Monsieur
nous
faisons
le
seruice
.
10
Mais
que
sert
d'aller
au
moustier
,
Et
Psalmodier
le
Psa●tier
,
Et
rechanter
en
cent
façons
Versets
,
Antiennes
,
leçons
,
Ayans
le
coeur
à
la
saucisse
?
Monsieur
nous
faisons
le
seruice
.
11
Mais
quoi
?
vostre
deuotion
N'est
rien
que
simulation
,
Et
vostre
chant
melodieux
N'est
à
Dieu
sinon
odieux
,
Aimant
pur
coeur
qui
le
benisse
.
Monsieur
nous
faisons
le'seruice
.
12
Mais
c'est
peu
de
seruir
de
bouche
,
Si
le
seruice
au
coeur
ne
touche
.
Auoir
l'esprit
à
la
cuisine
En
chantant
au
temple
matine
,
Ne
sert
qu'aux
poulmons
d'exercice
.
Monsieur
nous
faisons
le
seruice
.
13
Mais
pour
le
seruice
diuin
Vous
faites
seruice
de
vin
,
En
fredonnant
vos
doux
accords
.
Mais
que
nourrissiez
vostre
corps
,
Peu
vous
chaut
que
l'ame
perisse
.
Monsieur
nous
faisons
le
seruice
.
14
Mais
vous
estes
si
desreiglez
,
Et
en
vous
maux
tant
aueuglez
,
Qu'il
n'y
a
homme
si
sauant
Par
ses
raisons
vous
poursuiuant
,
Qui
de
rien
amender
vous
puisse
.
Monsieur
nous
faisons
le
seruice
.
15
Mais
vous
ne
donnez
iamais
rien
,
Et
ne
vous
chant
quand
ne
combien
,
Ne
qui
,
ne
quoi
,
n'en
quelle
sorte
On
vous
donne
&
on
vous
apporte
,
Mais
que
le
conuent
enrichisse
.
Monsieur
nous
faisons
le
seruice
.
16
Mais
vous
n'auez
ni
soin
ni
cure
De
lire
la
saincte
Escriture
,
De
l'estudier
ni
entendre
,
De
la
retenir
,
&
l'apprendre
An
s●t
&
ignorant
nouice
.
Monsieur
nous
faisons
le
seruice
.
17
Pour
responsè
au
Souprieur
faire
,
Le
conuent
dit
,
qu'il
n'y
a
frere
Qui
n'accomplisse
&
ne
consente
A
l'exhortation
presente
,
Et
de
bon
coeur
n'y
obeisse
.
Monsieur
nous
faisons
le
seruice
.
18
Mais
quand
ie
di
,
Frere
Simon
,
Pourqu●●
n'allez-vous
au
sermon
?
Frere
Gring●ire
&
frere
Gille
Que
ne
preschez-vous
l'Euangile
?
Chacun
dit
,
Ie
fai
〈…〉
,
Pater
,
en
disan●●
seruice
.
19
Or
ne
sauroit-on
tant
prescher
,
Tant
exhorter
,
tant
reprocher
Leur
mauuais
train
,
pour
les
confondre
,
Que
ne
les
●yez
tous
respondre
,
Quelque
chose
que
dire
puisse
,
Monsieur
nous
faisons
le
seruice
.
That
is
,
1
To
you
sir
Friers
this
sute
I
make
,
That
some
good
course
of
life
ye
take
,
In
single
heart
and
sobernesse
,
And
leaue
your
dayly
drunkennesse
,
Which
of
all
ill
doth
stirre
the
fire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
2
Ye
do
:
but
if
you
sober
liue
,
To
God
ye
shall
right
worship
giue
:
And
in
the
people
breed
a
strife
,
To
tread
in
steps
of
your
good
life
.
Vertue
then
vice
hath
better
hire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
3
But
vnto
God
't
is
detestable
,
To
sit
full
three
houres
at
the
table
,
In
drunkennesse
and
belly
cheare
.
Why
do
ye
not
amend
this
geare
?
Lest
God
you
punish
in
his
ire
?
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
4
But
when
y'
haue
drunke
carowses
twentie
,
If
once
ye
find
your
mazors
emptie
,
Not
one
of
you
doth
rest
content
,
But
cals
for
fresh
replenishment
Vnto
his
nouice
or
apple-squire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
5
But
what
's
all
your
discourse
and
talke
?
Of
queanes
,
and
how
the
pots
may
walke
.
As
full
of
lust
and
wantonnesse
,
As
you
your selues
of
idlenesse
.
Ye
muse
of
ill
in
towne
and
shire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
6
But
thinke
you
,
God
ye
serue
aright
,
His
name
blaspheming
day
and
night
?
Ne're
thinking
of
contrition
,
But
how
t'
encrease
your
pension
,
Or
some
fat
benefice
t'
acquire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
7
But
thinke
you
t'
is
enough
at
least
,
To
pray
for
such
as
are
deceast
,
And
to
your
Couent
something
gaue
?
While
you
ne
pray
that
God
ye
saue
,
And
with
his
grace
your
hearts
〈◊〉
,
An
't
please
you
(
Sir
)
we
serue
〈◊〉
Quire
.
8
But
what
a
seruice
call
you
this
?
If
of
your
commons
ought
ye
misse
,
In
spight
of
God
,
vs
,
and
our
calling
,
To
make
such
murmuring
and
such
brawling
?
Enough
to
set
the
world
on
fire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
9
But
wherefore
serue
your
songs
so
graue
,
When
each
you
playes
the
cosining
knaue
?
And
hath
no
vertue
nor
science
,
Saue
to
vexe
womens
conscience
,
Which
are
full
nice
in
their
attire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
10
But
what
auaileth't
to
go
to
Kirke
,
To
sing
the
booke
of
Dauids
werke
:
To
descant
in
an
hundred
sorts
Your
Lessons
,
Anthemes
,
and
Reports
:
When
pudding
is
your
chiefe
desire
?
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
11
But
this
your
inuocation
,
Is
deepe
dissimulation
.
And
these
your
songs
melodious
,
Are
vnto
God
but
odious
,
Who
doth
the
praise
of
th'
heart
require
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
12
But
little
auailes
to
sing
with
voyce
,
Except
the
heart
sing
and
reioyce
.
It
is
but
exercise
of
lungs
,
To
straine
your
sides
and
wag
your
●ungs
,
The
while
your
mind
's
at
kitchin
fire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
13
But
you
in
stead
of
worke
diuine
,
Best
seruice
offer
vnto
wine
:
Their
Ayres
you
chant
most
sweet
and
fresh
,
And
,
so
you
pamper
may
the
flesh
,
You
care
not
for
the
soule
a
brier
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
14
But
you
are
so
inordinate
,
So
hoodwinck'd
in
your
foule
estate
,
That
not
the
wisest
man
aliue
,
Can
argument
so
well
contriue
,
T'
amend
the
life
of
Monke
or
Frier
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
15
But
nought
you
giue
,
and
all
you
take
,
Regardlesse
how
,
and
for
whose
sake
,
Of
whom
,
or
why
,
(
so
that
you
haue
The
thing
your
greedy
gut
doth
craue
:
)
What
care
you
so
y'enrich
the
Priour
?
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
16
But
neuer
comes
it
in
your
head
,
The
sacred
scriptures
once
to
reade
:
To
study
them
,
or
marke
their
frame
,
To
thinke
thereon
,
or
teach
the
same
Your
nouices
,
for
thanks
or
hire
.
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
17
For
answer
vnto
the
Subpriour
,
The
Couent
saith
there
's
not
a
Frier
,
But
well
accepts
and
doth
fulfill
This
exhortation
,
heart
and
will
.
Obedient
as
child
to
sire
,
And
all
say
(
Sir
)
we
serue
the
Quire
.
18
But
when
I
say
to
him
,
or
him
,
Why
mist
you
sermon
,
Frier
Sim
?
Sir
Giles
,
and
you
sir
Gregory
,
Why
preach
you
not
the
Gospell
?
Why
?
An
't
please
your
worship
,
saith
the
Frier
,
I
do
my
dutie
in
the
Quire
.
19
And
thus
they
answer
all
and
each
,
(
What
ere
we
say
,
what
are
we
preach
:
)
Nor
can
the
voice
of
man
so
sound
,
As
their
ill
guises
to
confound
:
But
still
in
answer
they
conspire
:
An
't
please
you
(
Sir
)
we
serue
the
Quire
.
But
seeing
I
haue
honored
the
Laitie
so
farre
as
to
register
their
liues
and
actions
thus
authentically
(
as
it
were
)
in
the
court
roles
,
from
point
to
point
,
I
feare
me
I
should
be
holden
an
enemy
to
our
holy
mother
the
Church
,
some
lurking
Lutheran
or
odde
Huguenote
,
if
I
should
not
make
as
honorable
mention
of
her
obedient
children
the
Catholike
Cleargy
.
CHAP.
XXI
.
Of
the
lechery
and
whoredome
of
the
Popish
Cleargie
.
FIrst
therefore
to
begin
with
whoredome
:
let
vs
see
to
what
height
it
is
growne
since
Menots
time
.
Est
filia
seducta
(
saith
he
,
fol.
82.
col.
3.
)
quae
fuit
per
annum
inclusa
cum
sacerdote
cum
poto
&
cochlcari
(
at
bed
and
boord
)
hodie
venit
ad
confessionem
:
vis
dicere
quòd
cras
debet
ire
ad
dormiendum
cum
Canonico
,
vel
cum
alio
sacerdote
,
&
sic
perseuerare
toto
tempore
vitae
suae
?
Moreouer
he
saith
that
the
first
prey
that
souldiers
sought
for
when
they
entred
any
towne
,
was
Priests
lemmans
(
or
concubines
.
)
But
if
I
durst
be
so
bold
,
I
wold
speake
of
the
infamous
tribute
which
was
wont
to
be
exacted
of
Priests
,
to
the
end
they
might
be
dispenced
with
for
keeping
of
lemmans
,
which
hath
also
borne
a
shameful
name
.
And
such
as
desire
to
know
the
originall
of
such
sweet
doings
,
may
here
see
it
.
In
the
first
Councel
of
Toledo
(
which
was
holden
(
as
the
story
saith
)
in
the
raigne
of
the
Emperors
Arcadius
and
Honorius
:
)
to
the
end
it
might
appeare
what
holy
spirit
was
then
president
in
Councels
among
a
number
of
Prelates
there
assembled
,
this
canon
was
agreed
vpon
for
the
keeping
of
Concubines
.
Caeterùm
is
qui
non
habet
vxorem
,
&
pro
vxore
concubinam
habet
,
à
communione
non
repellatur
;
Tamen
vt
vnius
mulieris
,
aut
vxoris
,
aut
concubinae
,
(
vt
ei
placuerit
)
sit
coniunctione
contentus
.
And
about
two
hundred
yeares
after
,
Isidore
(
as
Gratian
quoteth
him
in
his
great
dunghill
of
decrees
,
dist.
34.
)
hath
written
hereof
in
these
words
:
Christiano
non
dicam
plurimas
,
sed
nec
duas
simul
habere
licitum
est
,
nisi
vnam
tantùm
,
aut
vxorem
,
aut
certè
loco
vxor●s
(
si
coniux
acest
)
concubinam
.
Whereupon
Priests
inferred
,
that
seeing
such
liberty
was
granted
to
common
Christians
by
vertue
of
this
text
,
they
which
made
others
Christians
had
a
larger
priuiledge
,
and
so
haue
vtterly
reiected
mariage
,
as
too
strict
a
rule
.
But
as
for
keeping
of
concubines
,
they
so
notoriously
abused
themselues
and
their
neighbours
wiues
,
that
Germany
(
in
the
raigne
of
the
Emperour
Maximilian
)
amongst
many
other
grieuances
against
the
Church
of
Rome
(
called
Grauamina
)
exhibited
two
to
this
effect
(
concerning
the
foresaid
tribute
)
grau
.
75.
Insuper
etiam
clericos
religiososque
&
saeculares
,
accepto
ab
eisdem
annuo
censu
,
publicè
cum
suis
concubinis
,
pellicibus
&
alijs
id
genus
meretricibus
illegitimè
cohabitare
,
liberosque
procreare
sinunt
.
Againe
,
grau
.
91.
Item
in
locis
plerisque
Episcopi
&
corum
officiales
non
solùm
tolerant
sacerdotum
concubinatum
,
dummodo
certa
persoluatur
pecunia
,
sed
&
sacerdotes
continentes
,
&
qui
absque
concubinis
degunt
,
concubinatus
censum
persoluere
cogunt
,
asserentes
Episcopum
pecuniae
indigum
esse
:
quâ
solutâ
,
licere
sacerdotibus
vt
vel
coelibes
permaneant
vel
concubinas
alant
.
But
they
not
content
with
their
concubines
or
whores
,
haue
further
by
subtill
sleights
abused
honest
and
chast
matrons
.
For
proofe
whereof
the
Queene
of
Nauarre
relateth
a
very
memorable
and
tragicall
history
,
which
I
will
here
briefly
set
downe
.
There
was
a
Franciscan
lodging
in
the
house
of
a
gentleman
of
Perigort
(
whom
the
Frier
ruled
at
his
pleasure
,
and
by
reason
that
he
was
his
confessor
,
was
very
inward
with
him
)
who
being
priuie
and
after
a
sort
author
of
the
purpose
which
the
gentleman
had
to
lie
that
night
with
his
wife
,
(
deliuered
but
3.
weekes
before
)
played
his
part
so
well
,
that
he
came
before
the
appointed
time
in
stead
of
her
husband
.
And
hauing
satisfied
his
lust
,
went
away
vnknowne
vnto
her
,
because
he
spake
neuer
a
word
:
&
going
presently
to
the
porter
,
willed
him
to
open
the
gate
,
and
to
helpe
him
to
his
horse
,
making
him
easily
beleeue
what
he
listed
,
by
reason
of
the
great
credit
he
was
in
.
Afterward
came
her
husband
at
the
time
appointed
;
where
she
(
thinking
it
had
bin
he
who
was
newly
departed
from
her
)
could
not
refraine
,
but
vsed
certaine
speeches
vnto
him
,
wherby
he
perceiued
the
knauish
part
that
had
bin
playd
him
.
And
because
there
lodged
none
in
that
part
of
the
house
but
his
wiues
brother
&
the
Franciscan
,
he
suspected
the
Frier
,
and
hyed
him
straight
to
his
chamber
,
but
found
him
not
,
which
greatly
increased
his
suspition
.
But
hauing
spoken
with
the
porter
,
he
was
fully
perswaded
that
it
was
he
indeed
.
Whereupon
he
returned
back
to
bring
his
wife
word
how
the
matter
stood
:
which
did
so
exceedingly
perplexe
her
,
and
driue
her
into
such
a
desperate
&
furious
fit
,
that
being
there
all
alone
(
her
husband
hauing
left
her
to
pursue
the
Frier
)
she
hanged
her selfe
:
and
as
she
strugled
too
and
fro
in
the
agony
of
this
cruell
death
,
she
killed
her
little
babe
,
with
a
blow
of
her
foot
.
Who
being
ready
to
giue
vp
the
ghost
,
cried
out
so
loud
,
that
it
awaked
a
woman
lying
in
the
chamber
,
who
hauing
beheld
this
pitifull
spectacle
,
all
amazed
and
affrighted
ranne
to
looke
for
her
mistris
brother
:
who
being
come
,
and
seeing
his
sister
in
this
lamentable
estate
,
after
many
outcries
and
deepe
sighes
asked
her
who
it
was
that
had
committed
that
horrible
fact
;
she
answered
she
knew
not
,
but
this
she
knew
for
certen
,
that
none
came
into
the
chamber
but
her
master
.
Wherupon
he
presently
ransacked
euery
corner
of
the
house
to
find
him
out
:
and
finding
him
not
,
was
the
rather
perswaded
that
he
and
none
but
he
had
committed
the
murther
.
Thereupon
he
tooke
horse
and
hotly
pursued
him
,
and
watching
him
by
the
way
as
he
returned
from
following
the
Franciscan
(
whom
he
could
not
ouertake
)
he
no
sooner
saw
him
but
calling
him
dastard
and
villaine
,
drew
vpon
him
.
The
other
(
hauing
no
leisure
to
enquire
the
cause
of
such
an
assault
)
was
faine
to
stand
vpon
his
guard
.
And
thus
they
continued
foining
and
fighting
,
till
in
the
end
,
what
with
bleeding
,
what
with
wearinesse
,
they
were
constrained
to
surcease
.
Then
the
gentleman
vnderstanding
of
his
brother
in
law
,
that
he
was
innocent
and
ignorant
of
the
fact
,
and
hearing
what
the
Franciscan
had
done
,
and
how
that
whilest
he
was
pursuing
him
,
this
other
mischiefe
had
happened
,
he
cried
him
mercy
for
wounding
of
him
,
and
getting
him
on
his
horse
(
as
well
as
he
could
)
brought
him
to
his
house
,
where
he
died
the
next
morning
,
confessing
to
his
kinsfolks
and
acquaintance
that
himselfe
was
the
cause
of
his
owne
death
.
Howbeit
his
brother
in
law
was
counselled
for
satisfying
of
the
law
,
to
sue
for
his
pardon
to
King
Francis
the
first
,
which
he
obtained
.
By
which
story
we
see
that
the
inordinate
lust
of
a
Monke
was
the
death
of
three
persons
.
But
we
shall
hereafter
heare
of
a
more
horrible
fact
committed
by
another
of
the
same
coate
:
a
Frier
of
the
same
fry
,
who
with
his
owne
hands
committed
three
murthers
to
atchieue
his
mischieuous
purpose
,
which
was
to
haue
his
pleasu●e
of
a
gentlewoman
of
the
house
where
he
lay
:
for
the
effecting
whereof
,
his
purpose
was
to
conuey
her
to
his
couent
.
But
I
will
reserue
this
narration
for
the
Chapter
where
I
intend
to
speake
of
murthers
and
manslaughters
.
Meane
while
this
one
thing
I
must
needs
say
by
the
way
,
that
it
was
an
vsual
thing
with
those
displing
Friers
in
former
times
to
conuey
gentlewomen
to
their
Cloisters
,
stealing
them
away
either
in
the
Church
(
when
for
deuotion
they
stayed
somewhat
longer
then
their
fellowes
)
or
in
some
other
place
where
they
might
do
it
conueniently
.
As
may
appeare
by
that
knowne
storie
,
of
a
gentlewoman
who
was
rescued
by
her
husband
as
she
passed
by
his
house
coming
from
a
couent
of
the
Franciscans
(
where
she
had
bin
long
time
prisoner
)
to
go
to
another
,
there
to
be
exchanged
for
another
woman
;
being
conducted
by
certaine
ghostly
fathers
,
apparelled
and
pouleshorne
as
they
were
.
But
lest
any
should
thinke
that
there
neither
is
,
nor
euer
was
any
such
danger
for
gentlewomen
to
fall
into
the
hands
of
these
false
Fryers
:
I
am
not
in
such
hast
but
that
I
can
tell
you
what
befell
a
butcher
of
Strasbourgh
,
some
few
yeares
before
the
Franciscans
were
expelled
thence
.
How
that
hauing
lost
his
wife
,
&
thinking
she
had
bin
dead
(
and
so
she
was
indeed
to
him
,
but
not
to
the
Franciscans
who
kept
her
cum
poto
&
cochleari
,
at
bed
and
boord
,
as
Menot
speaketh
)
seeing
a
Nouice
which
came
ordinarily
to
the
shambles
with
a
ghostly
father
,
he
was
wont
to
say
,
that
he
did
so
wel
resemble
his
wife
,
that
had
he
not
bin
perswaded
she
were
dead
,
he
should
thinke
it
was
she
disguised
in
strange
attire
.
In
the
end
it
was
well
knowne
that
the
poore
butcher
had
good
cause
to
thinke
so
:
and
that
this
nouice
,
that
is
to
say
,
one
that
wore
the
habit
of
a
Franciscan
nouice
,
was
his
wife
indeed
,
whom
he
thought
he
had
lost
.
Which
vile
villany
God
in
his
prouidence
suffered
not
to
be
detected
till
that
the
abuses
of
Popish
religion
were
discouered
,
for
which
as
well
the
Franciscans
as
the
other
Monks
,
together
with
all
the
Cannibals
of
the
Crucifix
were
expelled
the
citie
.
Many
other
examples
there
are
of
the
like
feates
which
these
good
vpholders
and
fauourers
of
Saint
Francis
were
wont
to
play
.
And
the
foresaid
Queene
of
Nauarre
recordeth
a
pleasant
story
to
this
purpose
,
of
two
Franciscans
,
who
(
because
they
neuer
carry
mony
about
them
)
would
needs
haue
rauished
their
ferrywoman
,
and
payd
their
fare
in
that
payment
:
howbeit
their
good
will
(
which
they
could
not
put
in
execution
)
was
for
that
time
reputed
for
the
deed
.
But
sith
this
good
Princesse
hath
done
vs
and
succeeding
posteritie
so
great
a
pleasure
,
as
to
take
the
paines
to
record
certaine
stories
as
pregnant
proofes
of
the
chastitie
of
these
venerable
Friers
,
and
to
publish
them
in
print
,
I
wil
omit
the
most
notable
of
all
the
rest
,
viz.
of
a
Franciscan
in
a
towne
of
Perigord
,
who
at
the
mariage
of
his
hosts
daughter
,
caused
meate
to
be
serued
into
his
chamber
for
himselfe
and
his
fellow
Frier
,
making
scruple
to
sit
at
table
with
the
rest
of
the
guests
;
yet
made
no
conscience
after
supper
to
go
to
bed
with
the
bride
in
humilitie
,
taking
the
same
paines
with
her
in
charitie
which
he
knew
the
bridegroome
meant
to
take
.
Notwithstanding
I
may
not
omit
a
fine
feate
played
by
a
Franciscan
,
who
maried
his
companion
to
an
Italian
gentlewoman
,
and
so
cunningly
handled
the
matter
that
he
had
fiue
hundred
duckats
for
his
paines
,
which
his
fellow
had
receiued
for
his
wiues
dowrie
:
&
brought
it
so
about
,
that
he
peaceably
enioyed
her
,
and
receiued
all
kind
entertainment
at
her
and
her
mothers
hands
(
who
was
a
widow
)
which
a
new
maried
man
could
in
reason
expect
.
This
iolly
Franciscan
(
being
ghostly
father
to
the
widow
)
had
brought
her
to
so
good
a
beleefe
in
his
gods
,
that
she
verily
thought
her
daughter
had
met
with
a
better
match
then
possibly
she
could
haue
wished
.
And
the
better
to
perswade
her
(
although
he
needed
no
great
Rhetorick
for
this
purpose
,
considering
the
good
opinion
she
had
conceiued
of
him
,
by
reason
of
the
great
deuotion
she
bare
to
his
order
)
he
vsed
this
speech
vnto
her
,
(
suting
the
request
which
she
had
made
vnto
him
to
find
out
a
fit
match
for
her
daughter
:
)
I
am
fully
perswaded
(
quoth
he
)
that
God
hath
sent
his
Angell
Raphael
vnto
me
(
as
he
did
to
Tobias
)
to
find
out
a
good
husband
for
your
daughter
.
For
(
I
assure
you
)
I
haue
met
with
the
honestest
yong
gentleman
that
is
this
day
in
Italy
,
who
hath
somtimes
seene
your
daughter
,
&
is
so
far
gone
in
loue
,
that
as
I
was
to
day
at
my
prayers
,
God
sent
him
vnto
me
,
to
shew
me
the
great
desire
he
hath
that
this
match
may
go
forward
.
And
therefore
knowing
his
house
,
kinsfolkes
,
and
honest
demeanour
so
well
,
I
promised
him
I
would
breake
the
matter
vnto
you
.
See
here
the
preface
which
this
ghostly
father
vsed
to
this
silly
widdow
.
But
to
set
a
faire
glosse
vpon
the
matter
,
and
to
take
away
all
suspicion
of
double
dealing
,
he
further
added
:
True
it
is
,
there
is
one
fault
which
I
find
in
him
,
&
it
is
but
one
:
The
thing
is
this
;
going
about
to
rescue
one
of
his
friends
whom
his
enemie
would
haue
slaine
,
he
drew
his
sword
thinking
to
haue
parted
the
fray
:
but
it
so
fortuned
that
his
friend
slue
the
other
,
whereupon
(
though
he
had
striken
neuer
a
stroake
)
he
fled
the
Countrey
because
he
was
present
at
the
murther
:
[
*
](A68037-e40520-b)
*
The
French
word
signifies
murther
,
and
therefore
I
haue
kept
the
propriety
of
the
word
:
for
otherwise
it
should
be
called
manslaughter
rather
then
murther
.
and
by
the
aduice
of
his
kinsfolkes
hath
withdrawne
himselfe
into
this
city
in
a
schollers
attire
,
where
he
continues
as
a
stranger
vnknowne
;
&
is
so
to
remaine
till
such
time
as
his
friends
shall
take
order
for
his
returne
,
(
which
he
hopeth
they
will
do
very
shortly
.
And
therefore
the
mariage
must
secretly
be
solemnized
;
and
you
must
permit
him
to
frequent
publicke
Lectures
in
the
day
time
,
and
euery
night
to
sup
and
lodge
with
you
.
The
silly
old
widow
found
great
probabilitie
in
all
this
tale
,
(
for
as
the
common
saying
is
,
It
is
an
easie
matter
to
deceiue
where
there
is
no
deceit
)
so
that
vpon
these
conditions
they
were
betrothed
the
same
day
,
and
at
Masse
after
midnight
were
maried
,
and
the
mariage
being
consummate
,
liued
together
(
for
a
time
)
with
mutuall
loue
and
liking
one
of
another
:
so
that
her
mother
said
,
she
had
great
cause
to
thank
God
.
But
Dominus
vobiscum
vttered
in
the
Masse
by
this
so
honest
a
young
gentleman
(
who
was
both
a
Franciscan
&
a
Masse-priest
)
began
to
marre
the
market
.
For
this
new
maried
mistris
going
with
her
mother
to
heare
Masse
in
the
couent
of
the
Franciscans
(
according
to
the
great
deuotion
which
she
bare
to
Saint
Francis
,
as
hath
bene
said
)
as
this
gentle
Sir
Iohn
turned
himselfe
to
say
Dominus
vobiscum
,
she
poore
soule
was
stricken
with
greater
astonishment
then
euer
bel-founder
was
,
telling
her
mother
that
the
Priest
which
said
masse
was
her
husband
,
at
least
one
that
much
resembled
him
.
Her
mother
making
great
scruple
once
to
imagine
that
such
holy
men
would
vse
such
false
dice
,
and
thinking
withall
that
such
a
thought
could
not
be
entertained
without
a
mortall
sinne
,
laboured
to
draw
her
daughter
from
that
opinion
.
But
Ite
,
missa
est
,
strucke
it
dead
.
For
turning
himselfe
the
second
time
,
he
did
not
onely
confirme
her
in
her
opinion
,
but
made
her
mother
also
of
the
same
mind
:
who
notwithstanding
would
not
fully
beleeue
it
till
the
euening
,
that
she
came
and
found
him
in
bed
with
his
wife
;
where
(
according
to
the
plot
which
they
had
laid
)
she
held
his
hands
as
though
it
had
bene
in
sport
,
whilest
her
daughter
pulled
off
his
night-cap
.
Vnder
which
finding
his
shauen
crowne
,
they
needed
not
to
make
any
further
doubt
whether
he
was
a
Priest
or
no
,
but
rather
to
deuise
how
they
might
be
reuenged
as
wel
of
him
as
of
the
ghostly
father
;
whom
the
old
gentlewoman
sent
for
without
delay
,
making
as
though
she
had
some
great
secret
to
impart
vnto
him
.
In
the
end
she
deliuered
them
ouer
into
the
Iudges
hands
,
who
(
doubtlesse
)
would
neuer
haue
suffered
them
to
haue
escaped
so
scotfree
as
they
did
,
but
that
they
were
corrupt
at
the
core
:
as
the
Queene
of
Nauarre
saith
in
the
end
of
this
narration
.
But
I
heard
afterwards
in
Italy
,
that
they
acquit
them
vpon
small
penance
.
For
in
times
past
they
made
conscience
(
as
we
know
)
to
lay
hands
vpon
these
holy
men
;
nay
they
were
glad
to
rid
their
hands
of
them
,
and
to
turne
them
ouer
to
their
gardians
,
to
be
dismissed
in
pace
,
or
otherwise
dealt
with
as
they
should
thinke
good
.
And
sithence
we
are
speaking
of
Italy
,
I
wil
here
insert
the
history
of
that
lecher
who
played
the
knaue
with
one
Berengers
wife
,
an
Italian
Marquesse
.
This
houswife
(
neuer
respecting
the
noble
house
whence
she
was
descended
)
played
the
harlot
with
one
of
her
Chaplaines
(
though
a
very
dandiprat
,
and
exceedingly
deformed
.
)
But
this
companion
escaped
not
so
scotfree
as
his
fellowes
.
For
being
bewrayed
by
the
barking
of
a
dogge
,
he
was
taken
and
stripped
starke
naked
,
and
had
that
part
cut
off
wherewith
he
had
offended
.
Which
happened
in
the
time
of
Pope
Steuen
the
eight
,
about
the
yeare
of
our
Lord
941.
But
to
returne
to
Franciscans
:
I
haue
not
forgotten
the
history
of
the
gray
Frier
(
calling
himselfe
Saint
Francis
)
who
played
his
part
so
well
with
a
silly
superstitious
woman
,
that
she
admitted
him
to
her
bed
:
but
before
he
could
bring
his
resolution
to
execution
,
the
curtaine
was
drawne
,
and
the
play
ended
otherwise
then
he
expected
,
and
by
those
whom
he
neuer
suspected
.
For
Saint
Peter
(
as
porter
of
Pararadise
)
and
Saint
Thomas
(
as
one
who
would
neuer
haue
beleeued
such
a
matter
)
came
to
seeke
him
euen
to
his
beds
side
,
and
sent
him
packing
after
another
manner
then
he
came
thither
.
I
haue
not
(
I
say
)
forgotten
this
story
,
but
reserue
it
to
his
proper
place
.
2
Now
these
gallants
not
content
to
play
the
knaues
in
graine
,
and
to
exceed
all
the
ruffians
that
euer
entred
the
Huleu
of
Paris
in
obscenitie
of
speeches
and
filthy
conuersation
,
haue
bin
bold
(
and
that
in
open
pulpits
)
before
the
crucifixe
and
all
the
men
and
women
Saints
there
present
(
keeping
demure
countenances
in
looking
on
and
saying
nothing
)
to
vse
such
modest
talke
as
were
enough
to
make
all
the
whores
(
at
least
the
curtizans
of
Venice
and
Rome
)
to
blush
for
shame
.
Witnesse
a
Franciscan
of
Tours
,
who
preaching
vpon
Easter
tuesday
in
a
village
called
S.
Martin
le
beau
,
nigh
the
citie
Bleré
in
Touraine
,
and
recommending
him selfe
and
his
sute
vnto
them
,
said
,
Madames
,
I
am
bound
to
giue
you
thankes
for
your
liberality
to
our
poore
couent
.
But
shall
I
tell
you
?
you
haue
not
considered
of
all
our
necessities
.
And
then
he
vsed
such
a
villanous
speech
,
that
is
,
so
beseeming
his
cloister
(
according
to
the
old
saying
,
A
man
is
not
to
looke
for
grapes
of
thornes
,
or
figs
of
thistles
)
and
so
vnworthy
all
chast
eares
,
that
I
will
not
staine
my
paper
therewith
.
And
if
perhaps
I
forget
my selfe
so
much
in
other
places
as
to
blot
paper
with
the
like
,
I
shall
desire
the
Reader
not
to
take
offence
thereat
,
nor
to
gather
thereupon
that
I
take
pleasure
in
the
recitall
of
such
hideous
and
horrible
villanies
;
but
to
perswade
himselfe
that
the
onely
desire
I
haue
to
decipher
out
villaines
by
their
villanies
,
and
wicked
men
by
their
wickednesse
(
to
the
end
that
the
knowledge
of
them
may
breed
a
bitter
detestation
of
such
monstrous
abomination
)
hath
moued
me
to
imitate
the
Lacedemonians
,
who
teaching
their
children
sobrietie
and
temperance
,
shewed
them
their
slaues
drunken
,
that
seeing
their
beastly
behauiour
,
they
might
in
their
youth
grow
to
a
lothing
and
detestation
of
their
drunkennesse
.
Notwithstanding
if
there
be
any
curious
head
,
desirous
to
know
what
this
rotten
speech
was
,
which
the
Monke
vttered
,
he
shall
find
it
(
with
sundry
others
)
in
the
narrations
of
the
Queene
of
Nauarre
,
whose
meaning
(
in
publishing
those
Nouuelles
)
was
to
let
posterity
vnderstand
the
notorious
wickednesse
of
these
false
Friers
,
who
were
reputed
not
only
honest
men
,
but
euen
pety
Saints
.
Now
as
the
Satyrist
saith
,
Nemo
repente
fuit
turpissimus
:
so
it
is
certen
that
their
loose
licencious
life
&
dissolute
demeanour
hath
dayly
increased
&
growne
by
degrees
.
But
we
haue
seene
it
in
the
ruffe
,
especially
sithence
this
rascall
rout
is
come
to
this
passe
,
to
desire
(
as
one
writeth
)
that
they
might
be
permitted
in
their
confessions
to
handle
those
parts
&
members
of
the
body
,
which
had
bin
instruments
in
committing
the
sinne
which
they
confessed
.
And
when
a
Bishop
told
one
of
them
(
that
had
put
vp
this
petition
)
what
an
absurd
and
shamefull
thing
it
would
be
for
men
and
women
to
shew
their
priuities
:
he
answered
,
that
if
it
were
accounted
no
dishonesty
for
confessors
to
contemplate
at
the
same
instant
with
the
eyes
of
the
mind
(
which
are
far
more
pure
and
precious
then
the
eyes
of
the
body
)
not
onely
the
parts
&
members
of
the
body
which
had
committed
filthinesse
,
but
the
filthy
fact
it selfe
disclosed
and
layed
open
vnto
them
in
holy
●hrift
;
much
lesse
ought
it
to
be
thought
a
dishonest
or
vnseemly
thing
to
behold
and
view
them
with
their
bodily
eyes
.
Further
,
he
alleadged
that
the
confessor
resembling
the
spirituall
Phisition
,
ought
to
feele
his
patient
as
well
as
the
bodily
Phisition
doth
his
.
And
these
his
Scoggin-like
scoffes
he
burnished
with
blasphemies
,
prophanely
abusing
the
words
of
our
blessed
Sauiour
,
Go
and
shew
thy self
to
the
Priest
:
as
though
the
Iewes
had
bin
accustomed
to
strip
off
their
clothes
,
and
shew
themselues
naked
to
the
Priest
.
But
to
returne
to
these
iolly
Preachers
:
what
modest
speeches
(
think
we
)
vse
they
in
priuat
,
when
they
vse
such
obscene
scurrility
in
publik
?
When
I
say
in
priuat
,
I
meane
not
onely
their
owne
cloisters
,
but
the
cloisters
of
their
most
deare
,
louing
and
welbeloued
sisters
:
for
their
maner
was
to
build
them
neare
together
.
Whereupon
a
merry
companion
tooke
occasion
to
say
,
Here
is
the
barne
,
and
there
are
the
threshers
.
Which
puts
me
in
mind
of
that
which
a
ieaster
once
said
to
King
Henry
the
second
:
for
when
it
was
debated
which
way
they
might
best
furnish
the
King
with
mony
,
he
propounded
two
.
The
first
was
,
that
if
the
King
would
let
him
weare
his
crowne
by
course
,
he
would
furnish
him
with
two
millions
of
gold
.
The
second
,
that
he
should
giue
commaundement
that
all
Monks
beds
should
be
sold
,
and
the
mony
brought
vnto
him
.
Whereupon
the
King
asking
him
where
the
Monks
should
lie
when
their
beds
were
sold
?
with
the
Nunnes
,
quoth
he
.
Whereupon
the
King
replied
;
But
thou
considerest
not
,
that
there
are
nothing
so
many
Nunnes
as
Monks
.
To
which
he
had
this
answer
at
his
fingers
ends
;
It
is
true
,
if
it
please
your
Highnesse
(
said
he
)
but
euery
Nun
can
wel
lodge
half
a
dozen
Monks
at
the
least
.
3
But
how
comes
it
to
passe
(
may
some
say
)
that
these
poore
Franciscans
are
more
commonly
flouted
and
played
vpon
then
the
other
fry
of
Friers
?
Verily
it
is
not
for
want
of
examples
as
well
of
other
Monks
as
of
simple
sir
Iohns
;
but
because
they
beare
the
world
in
hand
that
they
haue
ascended
a
note
aboue
Ela
,
and
attained
a
greater
degree
of
holinesse
then
the
rest
of
this
rable
,
therfore
they
are
more
narrowly
looked
into
then
the
rest
.
And
when
the
best
of
them
all
(
who
boast
themselues
to
be
most
holy
)
are
not
worth
a
rush
,
it
must
needs
follow
that
the
rest
are
bad
enough
.
Neuerthelesse
,
for
his
satisfaction
who
might
haply
make
such
an
obiection
,
I
will
alleadge
some
rare
examples
of
simple
Sir
Iohns
,
that
is
,
of
such
as
are
not
Monks
,
but
single
soled
Priests
.
First
then
we
are
not
to
wonder
that
these
gallants
(
especially
Curats
and
Vicars
)
should
go
into
euery
mans
house
and
take
toll
of
their
wiues
,
seeing
all
men
almost
(
at
least
the
greatest
part
)
kept
open
house
for
them
,
and
put
them
in
trust
with
their
wiues
,
making
account
that
they
had
to
deale
with
their
soules
onely
,
and
not
with
their
bodies
.
In
such
sort
that
a
simple
sot
finding
a
Sir
Iohn
at
worke
with
his
wife
,
durst
hardly
beleeue
(
for
feare
of
committing
a
mortall
sinne
)
that
he
came
thither
for
any
bad
intent
.
Which
women
knowing
wel
enough
,
were
not
to
seeke
for
an
excuse
when
they
chanced
to
be
found
at
vnawares
with
their
good
Curate
:
as
we
haue
formerly
alleadged
examples
of
their
craft
and
subtilty
in
playing
false
with
their
husbands
,
when
and
as
often
as
they
were
taken
napping
in
the
fact
with
one
or
other
of
their
kind
acquaintance
.
But
let
vs
see
what
subtill
sleights
Priests
and
Monkes
had
in
their
budgets
,
to
passe
their
wicked
purposes
,
when
they
met
with
any
obstacle
or
rub
in
their
way
.
It
is
reported
of
two
or
three
good
fellowes
(
one
of
which
was
a
kind
Curate
in
a
burrough-towne
situate
in
the
mountaines
betweene
Daulphiné
and
Sauoy
)
who
counselled
the
good
wiues
of
their
parish
to
faine
themselues
to
be
possessed
,
that
when
their
husbands
went
on
pilgrimage
for
the
dispossessing
of
them
,
they
might
commit
them
to
their
custody
till
their
returne
,
that
so
they
might
not
be
niggards
of
their
stoles
,
nor
their
other
instruments
which
might
do
their
wiues
good
.
We
reade
also
of
sundry
others
through
whose
counsell
women
haue
fained
themselues
sicke
of
one
disease
or
other
,
whereunto
their
sexe
is
vsually
subiect
,
that
vnder
colour
of
applying
to
them
their
relikes
,
they
might
apply
vnto
them
some
other
thing
.
As
a
Minorite
Frier
in
Sicily
serued
the
yong
wife
of
an
old
Phisition
,
named
Agatha
.
For
she
hauing
in
her
confession
layd
open
to
this
Monke
some
part
of
her
mind
,
as
namely
that
she
bare
no
great
affection
to
her
husband
:
and
hauing
giuen
sufficient
intimation
(
at
least
to
one
of
so
quicke
a
conceit
,
as
without
casting
of
her
water
could
soone
perceiue
where
she
was
pained
)
that
she
longed
for
change
of
pasture
,
was
perswaded
by
him
(
before
he
had
absolued
her
)
that
the
next
day
when
her
husband
was
gone
to
visit
his
patients
,
she
should
faine
her selfe
sicke
of
the
mother
(
as
indeed
she
was
somewhat
subiect
vnto
it
)
and
that
she
should
call
for
the
helpe
of
my
Lord
S.
Bernardine
:
which
she
did
.
Whereupon
they
intreated
this
Minorite
to
bring
the
miraculous
relikes
of
S.
Bernardine
,
and
apply
them
to
this
poore
patient
.
The
Frier
being
glad
that
his
plot
stood
in
so
good
terms
,
foreslowed
not
his
businesse
,
but
coming
straight
to
her
beds
side
,
and
finding
more
witnesses
there
then
he
desired
,
told
them
that
he
must
begin
with
holy
shrift
,
which
was
enough
to
make
them
all
voyde
the
roome
;
so
that
there
only
remained
his
companion
and
the
gentlewomans
maid
.
And
then
was
it
time
both
for
mistris
and
maid
to
go
about
other
matters
then
confession
.
Now
as
they
were
hard
at
worke
,
the
poore
Phisition
came
home
(
not
giuing
the
pedlar
of
relikes
so
much
time
as
to
put
on
his
breeches
,
but
onely
to
leape
out
of
bed
)
and
finding
these
two
confessors
so
neare
his
wife
,
beganne
to
scratch
his
head
,
not
daring
to
speake
all
that
he
thought
.
But
it
strucke
him
to
the
heart
(
poore
soule
)
when
after
their
departure
he
found
one
of
the
Confessors
breeches
vnder
the
beds
head
,
as
he
was
tricking
vp
his
wiues
pillow
.
But
as
the
morall
was
well
handled
,
so
the
play
was
farre
better
acted
.
For
his
wife
presently
preuenting
him
said
:
Sweet
husband
,
because
the
relique
of
blessed
S.
Bernardine
hath
recouered
me
,
I
desired
the
Confessor
to
leaue
it
with
me
,
fearing
a
relapse
.
The
Frier
being
aduertised
by
the
maid
of
the
starring
hole
which
her
mistris
had
found
,
(
to
the
end
that
the
Catastrophe
might
be
answerable
to
the
Prologue
)
returned
to
fetch
his
breeches
with
ringing
and
chiming
of
bels
,
with
crosses
and
holy
water
,
accompanied
with
all
the
fry
of
their
fraternity
,
and
namely
with
the
Priour
of
the
house
:
and
hauing
taken
them
out
of
a
faire
linnen
cloth
(
in
which
the
sicke
soule
had
wrapped
them
)
he
caused
all
the
standers
by
to
kisse
them
,
and
first
of
all
the
silly
noddy
her
husband
:
and
hauing
layd
them
vp
in
a
shrine
,
departed
thence
with
this
precious
and
wonder-working
Iewell
.
Others
(
as
Poggius
)
report
that
the
breeches
of
S.
Francis
couered
the
knauery
of
the
breeches
which
the
Minorite
Frier
had
left
behind
him
.
To
the
same
purpose
Boccace
writeth
of
an
Abbatesse
in
Lombardy
,
who
rising
in
hast
from
a
Priest
(
with
whom
she
had
layen
that
night
)
to
take
one
of
her
Nuns
in
bed
with
her
Paramot
:
in
stead
of
her
vailes
(
which
some
call
the
psalter
)
she
for
haste
put
on
the
Priests
breches
on
her
head
;
which
the
poore
Nunne
straight
perceiuing
,
as
she
was
to
receiue
her
benedicite
(
for
the
points
of
the
breeches
hung
downe
on
either
side
,
)
Madame
(
said
she
)
first
tie
your
coi●e
,
and
then
I
will
be
contented
to
heare
whatsoeuer
admonition
you
shall
giue
me
:
with
that
the
Abbatesse
perceiued
what
it
was
,
that
she
had
inconsiderately
put
vpon
her
head
,
and
there
upon
changed
the
copie
of
her
countenance
,
and
was
streight
in
another
key
.
In
this
history
there
is
one
remarkable
point
,
which
I
may
not
omit
,
wherein
all
agree
which
relate
the
same
(
although
they
vary
somewhat
in
other
circumstances
)
viz.
how
this
iolly
Minorite
vnder
pretence
of
shriuing
her
,
tooke
occasion
to
lie
with
her
.
This
I
say
is
the
rather
to
be
marked
,
because
it
confirmeth
the
saying
of
that
good
old
Preacher
Oliuer
Maillard
,
who
complaineth
that
after
these
gallants
haue
heard
womens
confessions
,
and
learned
who
they
be
that
follow
the
occupation
,
they
run
after
them
.
Qui
auditis
confessiones
mulierum
,
deinde
curritis
post
eas
.
Howbeit
we
haue
more
auncient
and
authenticall
testimonies
hereof
.
For
Poggius
a
Florentine
reporteth
that
there
was
an
Eremite
at
Padua
called
Ansimitius
(
in
the
raigne
of
Francis
the
seuenth
,
Duke
of
that
city
)
who
being
held
to
be
a
holy
man
,
corrupted
many
women
(
those
especially
which
were
descended
of
noble
houses
,
)
and
all
vnder
colour
of
confession
.
And
he
addeth
a
very
pleasant
ieast
,
how
that
when
this
Eremite
was
detected
,
he
was
brought
before
the
Duke
,
who
hauing
examined
him
,
caused
his
secretary
to
know
of
him
the
names
of
all
the
women
which
he
had
abused
.
Who
after
he
had
reckoned
vp
a
great
number
,
such
especially
as
resorted
to
the
Dukes
pallace
,
he
sayd
,
he
had
told
all
.
But
the
Secretarie
still
vrging
him
to
confesse
more
,
and
to
conceale
neuer
a
one
.
The
poore
Eremite
fetching
a
sorrowfull
sigh
,
said
,
Why
then
(
Sir
)
write
downe
your
owne
wife
.
At
which
words
the
Secretary
was
so
astonished
,
that
the
pen
fell
out
of
his
fingers
.
The
Duke
on
the
other
side
was
almost
resolued
into
laughter
.
But
to
omit
these
examples
:
daily
experience
doth
sufficiently
shew
,
that
auricular
confession
serued
Priests
and
Monks
in
stead
of
nets
to
catch
women
withall
.
For
my
part
I
remember
wel
,
I
once
heard
a
Priest
at
Paris
vpbraided
for
lying
with
a
woman
in
the
Church
presently
after
he
had
shriuen
her
.
I
haue
also
heard
of
a
Curate
neare
to
Vienne
in
Dauphiné
,
who
was
taken
(
about
twelue
yeares
since
)
playing
the
knaue
behind
the
high
Altar
on
good
Friday
,
with
a
woman
whom
he
had
vnder
benedicite
,
with
whom
he
had
often
playd
the
like
pranke
.
For
punishment
of
which
offence
he
was
sentenced
by
the
Bishop
of
the
Diocesse
not
to
sing
Masse
for
a
certaine
time
.
Which
puts
me
in
mind
of
a
grieuous
punishment
which
an
Italian
Bishop
inflicted
vpon
a
Priest
(
about
forty
yeares
ago
)
for
his
cruel
handling
of
a
poore
tradesman
,
in
beating
him
most
barbarously
beyond
all
meane
and
measure
,
viz.
that
he
should
not
set
foot
in
any
Church
for
the
space
of
three
moneths
.
Which
sentence
the
magistrate
of
the
place
perceiuing
to
be
ouerpartially
giuen
in
the
behalf
of
the
Priest
,
so
encouraged
the
poore
man
vnderhand
,
and
heartned
him
so
on
,
that
he
was
fully
resolued
to
be
reuenged
.
Neither
failed
he
of
his
purpose
:
for
meeting
with
his
Sir
Iohn
in
a
place
where
he
was
not
able
to
make
his
part
good
,
he
beat
him
well
and
thriftily
,
restoring
him
his
blowes
with
aduantage
.
For
which
fact
being
complained
of
to
the
magistrate
,
he
commaunded
him
that
he
should
not
set
foot
in
any
tauerne
for
three
moneths
after
.
Which
sentence
of
the
magistrate
when
it
came
to
the
Bishops
eare
,
he
was
much
offended
.
Howbeit
the
magistrate
(
who
knew
well
what
he
had
done
)
was
not
mute
nor
vnprouided
of
an
answer
,
but
replied
in
this
sort
:
Say
,
(
I
beseech
you
my
Lord
)
do
you
not
thinke
it
a
greater
punishment
for
him
which
is
wont
neuer
to
lie
out
of
the
Tauerne
,
to
be
forbidden
to
go
thither
for
the
space
of
three
moneths
,
then
for
a
Priest
to
be
debarred
for
three
moneths
from
coming
to
Church
,
which
he
makes
so
litle
account
of
,
that
he
could
be
content
for
a
smal
matter
neuer
to
come
there
al
his
life
long
?
This
story
I
was
the
more
willing
to
record
,
because
it
doth
so
well
exemplifie
the
light
penance
which
the
other
Bishop
enioyned
the
wicked
Priest
,
who
was
so
impudent
to
play
the
fornicating
Frier
(
I
say
not
in
the
Church
,
but
)
hard
by
the
high
Altar
;
not
vpon
Shroue-tuesday
,
but
vpon
good
Fryday
,
golden
fryday
,
holy
friday
,
when
all
men
are
weeping
full
sore
and
bitterly
for
the
poore
god
which
is
kept
in
prison
:
wherein
so
much
as
to
laugh
,
is
accounted
a
venial
sinne
:
and
which
is
more
,
in
the
sight
of
all
the
he
and
she
Saints
in
the
Church
,
who
turning
their
faces
aside
for
shame
,
could
notwithstanding
see
them
as
well
behind
as
before
:
To
be
short
,
who
committed
such
a
crime
,
for
which
he
deserued
(
to
speake
according
to
their
cannons
)
to
die
fiue
hundred
deaths
,
if
it
were
possible
.
And
notwithstanding
this
so
light
and
slight
a
punishment
,
the
Legate
of
Auinion
thought
it
so
great
and
so
grieuous
,
that
he
released
him
thereof
.
So
that
M.
Curate
played
the
knaue
againe
with
the
same
woman
,
and
in
the
same
place
more
freely
then
euer
before
,
in
spight
of
all
that
spake
against
it
;
neither
did
he
surcease
from
singing
his
ordinary
Masses
,
which
were
found
as
sauory
and
toothsome
,
yea
as
easie
to
be
digested
by
those
which
greedily
feed
vpon
such
froth
,
as
the
Masses
of
the
maidenliest
Priest
of
them
all
.
Now
who
so
lift
to
make
diligent
inquiry
into
all
the
knaueries
committed
by
these
Church-men
,
shall
find
them
almost
infinite
.
But
their
punishments
so
exceeding
rare
,
and
(
for
the
most
part
)
so
slight
and
slender
,
that
it
was
,
in
a
maner
,
nothing
but
meere
mockery
.
Whereof
to
omit
other
testimonies
,
we
haue
a
notable
president
in
the
Franciscans
of
Orleans
,
after
that
horrible
and
execrable
imposture
of
theirs
,
which
was
since
notoriously
known
to
al
the
world
.
4
But
leauing
this
discourse
,
let
vs
returne
to
the
whoredomes
of
these
bon
companions
:
and
to
the
end
it
may
appeare
that
they
thought
scorne
to
be
inferior
to
their
Prelates
in
that
occupation
,
let
vs
heare
an
incest
in
the
highest
degree
,
committed
by
a
Priest
,
as
it
is
authentically
recorded
in
the
late
Queene
of
Nauarres
narrations
,
yet
more
briefly
then
it
is
there
set
downe
.
In
a
village
neare
Coignac
,
called
Cherues
,
a
maid
(
that
is
,
one
that
was
a
maid
by
her
owne
assertion
and
in
common
opinion
)
sister
to
the
Curate
of
the
parish
,
was
found
to
be
with
child
.
And
because
she
led
a
very
holy
life
(
in
outward
appearance
)
she
made
the
common
people
easily
beleeue
that
she
was
great
with
child
by
the
holy
Ghost
,
and
that
she
was
another
virgin
Mary
.
This
rumor
blazed
abroad
,
came
to
the
eares
of
Charles
Earle
of
Angoulesme
(
father
to
King
Francis
the
first
)
who
sent
certaine
of
his
seruants
thither
to
make
diligent
inquiry
thereof
,
because
he
doubted
all
went
not
well
,
but
that
there
was
some
false
packing
amongst
them
.
In
whose
presence
the
wench
(
being
about
13.
yeares
of
age
)
hauing
bin
before
adiured
by
the
Curate
(
her
brother
)
vpon
her
saluation
to
reueale
the
truth
,
and
then
the
second
time
sworne
,
answered
,
I
take
the
body
of
our
Lord
here
present
vpon
my
saluation
,
before
you
my
masters
,
and
you
my
brother
,
that
neuer
man
touched
me
more
then
you
.
And
hauing
so
said
,
she
receiued
the
consecrated
host
.
They
hearing
her
take
this
solemne
oath
,
returned
back
againe
and
informed
the
Earle
how
the
case
stood
:
who
hearing
their
report
,
thought
vpon
that
which
they
neuer
dreamed
of
,
viz.
that
it
was
not
without
cause
that
she
vsed
that
forme
and
manner
of
oath
,
that
neuer
man
touched
her
more
then
her
brother
,
and
tooke
it
for
certaine
that
it
would
be
found
that
her
brother
had
gotten
her
with
child
.
Whereupon
he
sent
them
back
again
,
commaunding
them
to
imprison
the
Curate
:
which
they
had
no
sooner
done
,
but
he
confessed
the
fact
.
So
that
both
of
them
were
burned
certaine
dayes
after
she
was
deliuered
.
We
reade
also
of
one
Thomas
Abbot
of
Abingdon
,
who
(
not
contented
to
keepe
three
paramours
)
had
two
children
by
his
owne
sister
.
5
But
to
ease
my self
of
further
labor
,
in
collecting
out
of
sundry
authors
that
which
might
serue
my
purpose
:
I
will
for
this
present
content
my self
with
a
short
treatise
in
French
(
wherein
this
story
is
set
downe
)
taken
out
of
an
English
booke
,
containing
an
inuentory
(
or
catalogue
)
of
the
villanies
discouered
in
the
visitation
of
Monasteries
,
Couents
,
Collegiate
Churches
,
and
other
religious
houses
in
England
,
by
the
commandement
of
king
Henry
the
eight
:
where
(
to
let
passe
their
other
knaueries
)
the
whoredoms
,
adulteries
,
incests
and
sodomies
of
Priests
and
Monks
of
those
houses
are
set
forth
,
with
their
names
and
sirnames
,
as
it
here
followeth
.
In
the
Monastery
of
Belle
or
Battel
in
the
Dioces
of
Chichester
,
these
Sodomites
were
found
at
the
first
visitation
,
Iohn
Abbot
,
Richard
Salchurst
,
Thomas
Cuthbert
,
William
March
,
Iohn
Hasting
,
Gregory
Champion
,
Clement
Westfield
,
Iohn
Crosse
,
Thomas
Crambrooke
,
Thomas
Bayll
,
Iohn
Hamfield
,
Iohn
Iherom
,
Clement
Grigge
,
Richard
Touey
,
and
Iohn
Austine
.
Other
Sodomites
in
the
Church
of
Canterbury
among
the
Monkes
of
Saint
Benet
are
these
,
Richard
Godmershan
,
William
Litchfield
,
Christopher
Iames
,
Iohn
Goldingston
,
Nicholas
Clement
,
William
Cawston
,
Iohn
Ambrose
,
Thomas
Farleg
,
and
Thomas
Morton
.
Other
Sodomites
in
the
Cathedrall
Church
of
Chichester
,
Iohn
Champion
and
Roger
Barham
.
Item
,
in
the
Monastery
of
Saint
Augustine
,
Thomas
Barham
sodomite
.
The
catalogue
of
whoremasters
and
adulterers
is
too
long
,
and
therefore
I
will
speake
onely
of
their
stoutest
champions
,
that
is
,
of
those
who
kept
many
whores
:
some
of
which
,
like
towne-buls
,
not
contenting
themselues
with
a
round
halfe
dozen
,
had
nine
,
others
eleuen
,
(
in
remembrance
of
the
eleuen
thousand
virgins
)
others
thirteene
,
and
some
twenty
.
But
because
I
will
not
depriue
them
of
the
honour
giuen
to
their
fellowes
,
these
are
their
names
.
In
the
Church
of
Canterbury
among
the
Monkes
of
S.
Benet
,
Christopher
Iamys
played
the
whoremonger
onely
with
three
maried
women
,
William
Abbot
of
Bristow
had
but
foure
whores
,
whereof
one
was
maried
.
In
Windsor
Castle
Nicholas
Whyden
priest
,
had
but
foure
.
In
the
same
place
George
Whitethorne
had
fiue
,
Nicholas
Spoter
fiue
,
Robert
Hunne
fiue
,
Robert
Danyson
sixe
,
Richard
Priour
of
Maydenbeadley
fiue
.
In
the
Monastery
of
Shulbred
in
the
Diocesse
of
Chichester
,
George
Walden
Priour
had
seuen
,
Iohn
Standney
seuen
,
Nicholas
Duke
fiue
.
In
the
Monastery
of
Bathe
,
Richard
Lincombe
had
seuen
,
whereof
three
were
maried
:
he
was
a
Sodomite
besides
.
In
the
Cathedrall
Church
of
Chichester
,
Iohn
Hill
had
but
thirteene
.
This
is
much
(
may
some
say
:
)
but
what
is
it
to
Iohn
White
Priour
of
Bermondsey
,
who
had
twenty
?
It
is
commonly
thought
that
there
were
aboue
400.
Couents
of
sundry
sorts
of
Monkes
and
Nunnes
in
England
(
besides
those
that
belonged
to
the
begging
Friers
,
which
were
nigh
two
hundred
.
)
Now
let
the
Reader
calculate
,
how
many
bastards
there
were
then
in
England
,
I
meane
Monks
bastards
begotten
of
strumpets
?
And
if
there
had
bin
a
visitation
of
Religious
houses
throughout
France
,
Italy
and
Spaine
at
the
same
time
,
let
the
Reader
iudge
what
sweet
doings
would
haue
bin
found
.
At
the
same
time
I
say
,
because
their
dealing
in
the
darke
was
not
then
so
plainly
discouered
and
layd
open
,
as
it
hath
bin
of
late
time
:
and
therefore
they
had
farre
better
meanes
to
defray
such
charges
,
and
to
bleare
the
eyes
of
the
world
,
then
euer
they
had
since
.
Hitherto
I
haue
said
nothing
of
Germany
:
for
albeit
it
be
of
greater
extent
then
any
of
the
former
,
yet
it
is
thought
to
haue
bin
more
barren
of
such
bastard
slips
(
I
meane
these
Friers
brats
)
and
lesse
pestered
with
such
vermine
.
Howbeit
we
need
not
doubt
but
that
they
also
haue
followed
the
game
as
well
as
their
fellowes
.
At
least
this
we
reade
in
the
arraignement
of
the
Iacobins
of
Berne
,
that
they
were
found
feasting
and
making
merry
in
the
Couent
among
fine
dames
,
not
in
the
habit
of
Monks
,
but
of
gentlemen
.
6
Further
,
there
go
sundry
other
reports
of
Franciscans
and
Iacobins
,
who
haue
bin
taken
leading
their
strumpets
about
with
them
attired
like
nouices
.
And
verily
it
was
a
politick
course
of
theirs
,
to
permit
their
displing
Friers
to
leade
nouices
about
in
this
sort
:
for
vnder
that
pretext
they
had
alwayes
a
Ganimede
or
a
whore
by
their
side
.
Howbeit
I
perswade
my selfe
that
since
a
Franciscans
nouice
was
deliuered
of
a
child
in
a
ferry
boate
,
as
they
crossed
ouer
the
riuer
Garumna
,
(
a
fact
almost
as
strange
as
the
deliuery
of
Pope
Ioane
)
they
haue
bin
a
litle
more
wary
in
obseruing
the
old
rule
,
Si
non
castè
,
tamen
cautè
,
If
not
chastly
,
yet
charily
.
7
Now
it
is
not
of
late
yeares
onely
(
in
this
age
,
or
in
that
wherein
Menot
liued
)
that
these
stoned
Priests
haue
manifested
by
their
practises
,
how
the
poore
people
were
abused
,
in
beleeuing
that
there
was
as
great
difference
between
them
and
Seculars
in
regard
of
fleshly
concupiscence
,
as
betweene
cocks
and
capons
.
For
in
a
booke
written
against
the
Carmelites
,
about
the
yeare
1270.
(
called
The
firy
dart
)
this
(
to
omit
other
particulars
)
was
layd
to
their
charge
.
The
principall
cause
of
all
your
gadding
to
and
fro
,
in
towne
and
country
,
is
not
to
visit
the
fatherlesse
,
but
damsels
;
not
widowes
which
are
in
griefe
and
anguish
of
spirit
,
but
yong
wanton
wenches
and
Beguines
,
Nunnes
,
and
naughty
packs
.
He
that
thus
reproued
and
admonished
them
,
being
the
generall
of
their
order
,
who
since
that
time
resigned
vp
his
place
,
and
forsooke
his
cowle
also
,
as
some
affirme
.
Guil.
de
sancto
Amore
,
who
liued
about
the
yeare
1256.
saith
no
lesse
;
The
begging
Friers
(
saith
he
)
leade
Beguines
about
the
country
with
them
,
which
way
soeuer
they
go
:
grounding
their
practise
vpon
the
place
of
S.
Paul
,
Haue
we
not
power
to
leade
about
a
sister
,
a
wife
.
See
here
(
gentle
Reader
)
what
these
silly
soules
said
in
those
dayes
.
But
what
would
they
haue
said
(
may
we
thinke
)
if
they
had
heard
of
such
a
fry
of
fornicating
Fryers
,
as
hath
bin
mentioned
?
Moreouer
,
to
the
end
they
might
more
finely
flout
both
God
and
men
,
they
haue
made
no
bones
,
(
that
I
may
adde
one
thing
more
touching
their
Beguines
whom
they
caried
about
with
them
)
to
forge
and
frame
a
religion
,
according
to
which
their
Monks
and
Nuns
(
after
they
had
made
some
proofe
of
their
continency
)
lay
wallowing
together
like
swine
in
the
filth
of
their
fornication
:
in
the
meane
time
bearing
the
world
in
hand
,
that
though
they
companied
together
in
this
sort
,
yet
that
they
were
no
more
tempted
with
carnall
concupiscence
then
two
logs
of
wood
lying
one
by
the
other
.
8
And
thus
much
of
the
pranks
playd
by
these
Frier-dockers
.
Now
in
winding
vp
of
this
Chapter
I
will
resolue
this
one
question
,
Why
Monks
and
Fryers
are
called
Beaux-peres
,
Ghostly
fathers
.
One
considering
their
doings
in
the
darke
,
and
insisting
vpon
the
word
peres
,
that
is
,
fathers
,
made
these
verses
in
imitation
of
a
Latin
Distich
:
Or
ça
Iacobins
,
Cordeliers
,
Augustins
,
Carmes
,
bordeliers
,
D'où
vient
qu'on
vous
nomme
Beaux-peres
?
C'est
qu'à
l'ombre
du
Crucifix
,
Souuent
faisons
filles
ou
filz
,
En
accointant
des
belles
meres
.
That
is
,
Ye
Iacobins
,
Carmelites
,
Cordeliers
,
Augustines
,
and
all
ye
fornicating
Friers
,
How
came
ye
by
the
ghostly
fathers
names
?
For
vnder
the
Crucifixe
and
high
Aulters
,
We
wont
to
get
vs
sonnes
and
daughters
,
In
kind
acquaintance
with
our
ghostly
dames
.
But
to
leaue
ieasting
(
for
the
author
of
this
Hexastich
was
merrily
disposed
,
albeit
he
slaundered
them
(
as
we
know
)
but
with
a
matter
of
truth
:
)
I
am
of
opinion
that
Beaux-peres
is
all
one
as
if
a
man
should
say
Beaux-vieillards
,
Faire
old
men
;
which
I
do
the
rather
thinke
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
a
word
of
the
vulgar
Greek
)
seemeth
to
be
corrupted
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
faire
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
an
old
man
,
which
Epithete
argues
that
they
haue
alwayes
liued
at
their
ease
.
For
we
call
him
a
faire
old
man
,
who
maugre
his
gray
beard
,
is
yet
fresh
and
flourishing
,
the
faire
lineaments
of
whose
face
are
not
wrinkled
with
labour
&
care
.
And
verily
Monks
,
especially
mendicants
(
those
at
Venice
aboue
the
rest
)
are
the
fairest
old
men
in
all
Italy
:
though
there
they
be
onely
called
peres
,
fathers
,
and
not
Beaux-peres
.
And
it
would
(
no
doubt
)
be
as
goodly
a
sight
to
see
Monks
in
France
,
if
they
would
let
their
beards
grow
as
Italians
do
.
Howbeit
that
which
hath
bin
spoken
,
is
not
that
any
man
should
enuy
them
.
CHAP.
XXII
.
Of
the
gluttony
and
drunkennesse
of
the
Popish
Cleargie
.
IT
is
an
old
saying
,
Apres
la
panse
,
vient
la
danse
,
that
is
,
After
feasting
followes
dancing
:
and
therfore
it
had
bin
more
conuenient
(
as
it
may
seeme
)
first
to
haue
spoken
of
gourmandizing
and
drunkennesse
(
as
ringleaders
to
all
wantonnes
)
according
to
my
former
discourse
grounded
vpon
sundry
ancient
prouerbs
.
Howbeit
I
haue
first
spoken
of
lechery
,
relying
vpon
the
authority
of
Iuuenal
,
who
saith
that
whoredome
is
of
all
other
vices
the
most
ancient
,
though
it
be
spoken
more
merrily
then
truly
.
First
then
to
speake
of
the
qualitie
of
meates
before
the
quantitie
,
(
that
is
,
of
lickorishnesse
before
gluttony
)
we
need
to
go
no
further
then
to
Theologicall
wine
and
chapter
bread
.
For
when
we
would
expresse
in
one
word
,
the
choisest
wine
were
euen
for
a
King
,
we
must
haue
recourse
to
Theologicall
wine
.
Likewise
if
the
question
be
touching
the
finest
and
daintiest
bread
,
like
vnto
that
which
was
in
the
citie
of
Eresus
,
for
which
Mercury
thought
his
paines
well
bestowed
to
come
downe
from
heauen
to
make
prouision
for
the
gods
(
if
we
may
beleeue
the
Poet
Archestratus
;
)
when
all
is
done
we
must
come
to
Chapter
bread
,
I
meane
the
right
chapter
bread
,
whence
that
which
bakers
sell
at
Par●s
hath
borrowed
the
name
but
not
the
goodnesse
,
saue
in
some
small
measure
.
Wel
then
,
this
is
a
good
beginning
;
for
the
feast
cannot
be
bad
where
there
is
good
bread
and
good
wine
.
Concerning
meates
,
certen
it
is
,
that
when
we
say
,
Such
a
one
fares
like
a
Commissioner
for
flesh
and
fish
,
we
ought
rather
to
say
,
He
fares
like
a
Churchman
.
For
,
for
whom
are
great
Pikes
bought
at
six
French
crownes
a
peece
,
but
for
the
daintie
mouth
of
our
holy
mother
the
Church
?
For
whom
(
thinke
we
)
did
rippiers
first
trot
vp
and
downe
the
country
,
but
for
our
holy
mother
?
Howbeit
,
they
do
not
(
I
must
needs
confesse
)
eate
fish
and
flesh
both
at
one
meale
,
(
for
Phisitions
counsell
them
the
contrary
)
but
they
commonly
sit
so
long
at
meate
,
till
they
be
so
crammed
with
flesh
,
that
they
are
ready
to
burst
;
much
like
to
Dutch-men
,
who
when
they
keepe
their
grand
gaudeamus
,
make
conscience
to
drink
a
drop
of
wine
,
till
they
be
drunk
with
beere
.
Neuerthelesse
there
are
many
now
adayes
who
keepe
their
stomackes
for
fish
till
Lent
.
Howsoeuer
,
it
is
not
without
cause
that
we
vsually
say
Theological
wine
and
Abbots
cheare
,
as
we
may
perceiue
by
the
description
not
of
a
dinner
or
supper
,
but
onely
of
a
breakfast
;
and
that
not
of
an
Abbot
,
but
of
a
Priour
,
in
these
verses
:
Vn
gros
Prieur
son
petit
fils
baisoit
,
Et
mignardoit
au
matin
en
sa
couche
:
Tandis
rostir
sa
perdris
on
faisoit
.
Se
leue
,
crache
,
esme●tit
,
&
se
mouche
.
La
perdris
vire
:
au
sel
de
broque
en
bouche
La
deuora
:
bien
sauoit
la
science
.
Puis
quand
il
eut
pris
sur
sa
conscience
Broc
de
vin
blanc
,
du
meilleur
qu'on
eslise
,
Mon
Dieu
(
dit
il
)
donne
moy
patience
:
Qu'on
a
de
maux
pour
seruir
saincte
Eglise
?
That
is
,
A
●oggie
Priour
kist
his
pretty
son
,
And
early
danc't
him
in
his
downey
bed
.
Meanewhile
his
cooke
makes
due
prouision
,
Of
a
plumpe
Partridge
for
the
purpose
fed
.
He
riseth
,
spits
,
and
sneezeth
,
blowes
his
nose
:
The
smoking
Partridge
downe
his
gullet
goes
,
Hot
from
the
spit
.
Then
can
he
lay
on
his
large
conscience
,
Quarts
of
best
wine
that
euer
grape
did
make
.
O
God
(
says
he
)
but
grant
me
patience
,
What
toile
we
taken
for
the
Churches
sake
?
What
shall
we
say
then
to
the
dinners
and
suppers
of
those
Prelates
that
haue
a
dozen
crosier
sta●es
and
as
many
myters
attending
on
them
,
if
a
paltry
Priour
haue
a
Partridge
to
his
breakfast
?
But
marke
how
pitifully
he
complaineth
of
the
hard
seruice
he
endureth
vnder
his
holy
mother
the
Church
?
True
it
is
,
that
another
of
the
same
coate
made
the
like
complaint
,
because
they
would
needs
haue
him
eate
partridges
,
woodcocks
,
and
feasants
without
orenges
.
But
you
are
to
know
(
Sir
)
that
this
was
a
mytered
Bishop
,
whereas
the
other
was
but
a
poore
Priour
.
But
to
returne
to
our
prouerbs
,
Theologicall
wine
and
Abbots
cheere
or
prelats
fare
.
Doubtlesse
,
without
them
we
should
neuer
haue
vnderstood
this
excellent
place
in
Horace
.
Nunc
est
bibendum
,
nunc
pede
libero
Pulsanda
tellus
:
nunc
saliaribus
Ornare
puluinar
deorum
Tempus
erat
dapibus
,
sodales
.
Nor
yet
this
in
the
same
Poet
:
Absumet
haeres
Caecuba
dignior
,
Seruata
centum
clauibus
:
&
mero
Tinget
pauimentum
superbo
Pontificum
potiore
coenis
.
And
that
we
stand
in
need
of
these
prouerbes
to
giue
vs
the
true
meaning
of
these
verses
,
heare
what
the
Glosse
saith
vpon
the
latter
place
word
for
word
,
Mero
dicit
potiore
(
id
est
,
meliore
)
coenis
Pontificum
,
id
est
,
quàm
quo
Pontifices
in
coenis
suis
quae
semper
sumptuosissim●
fu●rant
(
vnde
nunc
Theologicum
dicunt
vinum
)
vsi
sunt
.
Thus
we
see
how
greatly
commentors
vpon
Poets
are
beholding
to
Diuines
and
Prelates
.
As
for
Theologicall
wine
,
I
am
not
ignorant
that
it
is
greatly
controuerted
whether
it
should
be
called
Vinum
Theologale
,
or
vinum
Theologalis
,
per
appositionem
:
for
the
common
report
is
,
that
when
they
haue
drunke
deepe
,
they
agree
no
better
then
cats
and
dogs
.
But
I
will
leaue
the
deciding
hereof
to
the
iudiciall
Reader
:
for
I
am
not
very
certen
whether
it
be
true
that
they
go
to
fists
when
they
are
well
tipled
,
or
not
.
Notwithstanding
I
remember
that
when
the
Sorbonists
kept
their
conuenticle
on
a
time
with
the
Bernardines
,
and
that
before
they
had
drunke
(
at
leastwise
as
they
protested
,
and
indeed
it
was
very
early
in
the
morning
)
after
they
had
willed
me
,
my
Atturney
and
Proctor
to
auoid
the
roome
,
for
that
they
were
to
consult
what
answer
to
make
to
a
letter
which
my
deceased
father
had
obtained
of
King
Henry
(
wherein
he
had
enioyned
them
something
which
did
not
please
them
very
wel
)
:
we
saw
them
almost
ready
to
go
together
by
the
eares
,
being
wearied
and
hoarse
againe
with
chiding
and
chafing
.
Which
fact
of
theirs
I
durst
not
haue
bin
so
bold
as
to
haue
related
▪
had
I
not
had
two
sufficient
witnesses
thereof
,
much
more
offended
therewith
then
my selfe
,
who
before
their
comming
had
som●
inckling
of
their
ciuilitie
.
And
verily
if
they
had
plucked
one
another
by
the
beard
,
it
should
not
haue
bin
the
first
time
;
for
they
had
done
no
more
then
the
Bishop
of
Caua
&
the
Bishop
of
Greguetto
did
once
in
a
Councel
.
Moreouer
,
these
two
prouerbs
call
another
to
mind
,
viz.
the
face
of
an
Abbot
,
which
being
an
auncient
by-word
,
perswadeth
me
that
Abbots
in
old
time
had
firy
faces
.
Touching
the
Cardinall
of
the
bottels
(
or
flagons
)
he
may
well
thinke
that
I
did
him
great
wrong
if
I
should
here
forget
him
▪
howbeit
I
will
not
make
a
custome
of
it
,
because
it
would
make
me
remember
the
iniury
and
disgrace
which
the
Italians
commonly
offer
vs
,
in
calling
vs
tosse-pots
.
Now
if
these
iolly
Prelates
shall
say
,
that
when
they
make
good
cheare
,
their
table
talke
is
nothing
but
good
and
honest
;
Oliuer
Maillard
will
tel
them
they
lie
in
their
throates
,
and
that
they
talke
of
nothing
but
of
whoredome
and
lechery
:
for
these
are
his
words
,
Vadatis
ad
mensam
Praelatorum
vel
Dominorum
magnatum
,
semper
loquuntur
de
luxuria
,
vel
aliquibus
detrahunt
,
&
ille
qui
viliùs
loquitun
,
dicitur
melior
.
2
But
here
we
are
to
answer
an
obiection
which
might
haply
be
made
against
that
which
hath
bin
said
:
for
some
may
say
that
it
is
not
vnlike
but
that
Channons
,
Priours
,
Abbots
,
and
other
the
Popes
grosse
gorbellies
should
make
good
cheare
;
and
that
they
might
well
be
accounted
stark
fooles
if
they
did
not
thus
pleasantly
passe
away
the
time
,
seeing
that
all
the
trauail
they
take
,
and
suite
which
they
make
for
the
obtaining
of
benefices
and
Ecclesiasticall
promotions
,
is
for
no
other
end
.
As
we
reade
of
one
who
before
he
was
Pope
,
was
the
most
crouching
submisse
Cardinall
that
euer
was
lodged
in
an
ouen
:
for
his
manner
was
to
eate
vpon
a
net
,
as
it
were
in
way
of
deuout
humility
;
but
after
he
had
obtained
the
Popedome
he
commaunded
them
to
take
away
the
net
,
saying
,
he
had
caught
that
which
he
fished
for
.
But
as
for
such
a
lurry
and
rable
of
poore
farthing
Friers
,
who
haue
neither
rent
nor
reuenue
,
nor
a
foote
of
land
to
liue
vpon
,
who
are
therefore
called
pedlars
of
relikes
,
because
they
liue
onely
vpon
the
almes
of
well
disposed
persons
and
granmercies
:
and
those
who
are
called
Mendicants
,
that
is
,
begging
Fryers
,
what
probability
is
there
they
should
haue
wherewith
to
make
good
cheare
?
The
obiection
(
me
thinks
)
is
easily
answered
,
if
we
call
to
mind
the
common
saying
,
There
is
no
life
to
the
beggars
when
they
haue
layd
all
their
cantels
together
.
But
howsoeuer
the
mystery
of
that
secret
stand
,
it
is
not
without
cause
that
we
say
,
he
is
a
frier
,
as
who
should
say
,
he
is
a
good
fellow
and
a
bon
companion
,
who
mindeth
nothing
but
merrily
to
passe
away
the
time
.
Neither
is
it
without
cause
that
we
say
,
He
is
as
fat
as
a
Monke
,
of
which
I
haue
already
spoken
.
Howb●it
,
we
vse
(
I
confesse
)
this
word
AS
in
our
prouerbs
,
as
when
we
say
,
As
fat
as
a
hog
,
or
As
fat
as
a
pig
.
And
that
there
is
indeed
some
correspondence
,
analogie
or
hidden
sympathy
between
swine
and
Friers
,
(
taking
Friers
in
puris
naturalibus
)
their
good
S.
Anthony
hath
well
declared
,
who
being
a
swineheard
in
his
life
time
,
would
needs
at
his
death
take
vpon
him
the
charge
of
a
heard
of
Friers
:
(
though
they
who
runne
vp
and
downe
the
country
,
crying
,
Haue
you
any
thing
to
bestow
vpon
my
Lord
S.
Anthonies
swine
,
make
him
a
very
swineheard
indeed
:
and
as
his
Legend
saith
he
was
in
his
dayes
an
Archimandrite
or
gouernor
of
Monks
:
)
witnesse
the
Epigramme
ensuing
:
Diceris
Antoni
porcos
pauisse
subulcus
,
Viuus
:
adhuc
Monachos
lumine
cassus
alis
.
Par
stupor
ingenij
est
,
ventrisque
abdomen
vtrisque
:
Sorde
pari
gaudent
,
ingluuieque
pari
.
Nec
minùs
hoc
brutum
genus
est
,
mutúmve
suillo
,
Nec
minùs
insipidum
,
nec
minus
illepidum
.
Caetera
conueniunt
,
sed
non
leuis
error
in
vno
est
,
Debucrat
Monachis
glans
cibus
esse
tuis
.
Which
one
hath
thus
turned
,
Once
fedst
thou
,
Anthony
,
an
heard
of
swine
,
And
now
an
heard
of
Monkes
thou
feedest
still
;
For
wit
,
and
gut
,
alike
both
charges
bin
:
Both
louen
filth
alike
:
both
like
to
fill
Their
greedy
paunch
alike
.
Nor
was
that
kind
More
beastly
,
sottish
,
swinish
,
then
this
last
.
All
else
agrees
:
one
fault
I
onely
find
,
Thou
feedest
not
thy
Monkes
with
oken
mast
.
Another
Scot
also
made
a
Latin
Epigram
,
wherein
he
makes
some
doubt
whether
the
swineheard
and
gardian
of
Friers
be
the
same
S.
Anthony
or
not
:
but
in
the
end
he
resolues
the
case
thus
:
Credibile
est
Circen
mutasse
potentibus
herbis
,
In
Monachosque
sues
,
inque
sues
Monachos
.
That
is
,
T'
is
like
that
Circe
by
her
spels
deuine
,
Hath
turned
swine
to
Monkes
,
and
Monkes
to
swine
.
But
to
search
no
further
for
moe
testimonies
,
let
vs
content
our selues
with
one
of
their
owne
,
comprised
in
these
goodly
verses
,
Sanctus
Dominicus
sit
nobis
semper
amicus
,
Cui
canimus
nostro
iugiter
praeconia
rostro
,
De
cordis
venis
,
siccatis
antè
lagenis
.
Ergo
tuas
laudes
si
tu
nos
pangere
gaudes
,
Tempore
paschali
,
fac
ne
potu
puteali
Conueniat
vti
:
quod
si
fit
,
vndique
muti
Semper
erunt
fratres
qui
non
curant
nisi
ventres
.
See
here
(
gentle
Reader
)
the
testimonies
which
themselues
giue
of
their
Sardanaple-like
sobrietie
.
For
doubtlesse
it
cannot
be
but
that
these
verses
were
made
either
by
a
Frier
speaking
in
sober
sadnesse
without
hypocrisie
,
or
by
one
into
whose
body
some
Friers
soule
entred
,
causing
him
to
speake
so
Frier
like
.
At
leastwise
this
testimonie
agreeth
with
it
excellent
well
:
O
Monachi
,
vestri
stomachi
sunt
amphora
Bacchi
:
Vos
estis
(
Deus
est
testis
)
teterrima
pest●s
.
3
As
for
those
silly
soules
the
singlesoled
priests
which
professe
not
so
austere
and
strict
a
life
,
being
onely
Masse-mongers
by
their
occupation
,
they
haue
great
reason
(
questionlesse
)
to
drinke
of
none
but
of
the
best
.
And
therfore
I
hold
a
certaine
Sir
Iohn
(
a
gentlemans
chaplaine
)
excused
,
who
●●siring
the
Butler
to
giue
him
of
the
best
wine
,
but
being
serued
with
the
worst
,
tooke
this
cast
of
his
office
so
to
heart
(
thinking
it
so
great
a
disparagement
and
so
hainous
an
indignitie
)
that
when
he
perceiued
him
on
a
time
at
Masse
,
he
grew
into
such
a
mad
mood
that
he
lost
his
voice
,
he
gentleman
on
the
other
side
being
in
great
hast
,
and
desiring
only
a
hunting
the
Masse
(
because
his
horses
stood
readie
for
him
at
the
Church
gate
)
fell
into
a
pelting
chafe
by
reason
of
so
long
a
pause
,
seeing
Sir
Iohn
protracted
that
which
he
desired
might
haue
bin
abridged
.
But
in
the
end
he
was
glad
to
send
his
page
to
aske
him
what
flie
had
so
sodainly
stung
him
.
Sir
Iohn
answered
that
there
was
one
in
the
company
that
was
excommunicate
,
which
hindred
his
proceeding
:
and
hauing
told
the
lacky
(
sent
vnto
him
the
second
time
to
know
the
party
)
that
it
was
his
butler
,
he
gentleman
was
easily
perswaded
to
send
him
away
:
which
done
,
he
went
on
roundly
with
the
Masse
.
Whereupon
the
poore
Butler
had
his
absolution
,
yet
vpon
condition
that
he
should
not
faile
to
giue
Sir
Iohn
of
the
same
wine
that
his
master
and
mistris
dranke
of
.
Now
the
reasons
for
which
I
say
they
will
be
sure
to
drinke
of
none
but
of
the
best
,
are
these
.
First
,
because
it
preuents
crudities
,
which
might
make
them
slauer
or
sniuell
whilest
they
are
deepe
in
their
deuotion
.
Secondly
,
for
that
deuotion
is
more
ardent
in
a
hot
stomacke
then
in
a
cold
.
Thirdly
,
because
they
are
about
to
sing
:
for
this
they
take
from
the
Poets
(
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifieth
chanters
or
singers
)
and
therein
they
follow
their
opinion
,
which
hath
bin
such
in
all
ages
,
that
a
man
cannot
sing
worth
a
button
,
except
he
haue
first
drunk
deepe
and
that
of
the
best
.
But
some
may
haply
say
,
that
by
this
meanes
they
are
in
danger
to
be
drunk
.
And
what
though
they
drink
till
they
be
drunk
,
so
they
do
it
for
a
good
intent
?
For
if
it
be
no
hurt
to
say
,
hoc
est
nasum
meum
,
in
stead
of
hoc
est
corpus
meum
,
so
it
be
done
cum
intentione
consecrandi
:
And
if
it
be
no
hurt
to
cast
a
child
into
a
well
,
so
it
be
done
cum
intentione
baptizandi
,
as
some
Glosses
affirme
;
what
great
matter
is
it
if
they
drink
themselues
drunke
cum
intentione
missificandi
?
And
therefore
they
had
reason
to
beare
with
a
poore
Curate
neare
to
Fere
in
Tartenois
,
who
intending
pleasantly
to
sing
his
Masse
,
and
to
sacrifice
his
breaden
god
the
next
morning
,
had
so
merrily
sacrificed
to
God
Bacchus
the
euening
before
,
that
whereas
he
should
haue
baptized
a
child
,
he
administred
extreame
vnction
.
In
like
manner
he
is
to
be
excused
,
who
hauing
taken
his
preparatiues
ouer
euening
,
when
all
men
cry
(
as
the
manner
is
)
The
King
drinketh
;
chanting
his
Masse
the
next
morning
,
fell
asleepe
in
his
memento
:
and
when
he
awoke
,
added
with
a
loud
voice
,
The
King
drinketh
.
Howbeit
the
Priest
of
S.
Mary
in
Paris
,
who
falling
asleepe
in
his
memento
,
had
his
challice
and
plattin
stolne
by
one
which
holpe
him
to
say
Mass●
;
and
awaking
ranne
into
the
street
,
crying
a
theefe
,
a
theefe
,
was
laughed
at
as
a
fond
foole
,
not
without
cause
:
for
he
should
first
haue
agreed
with
him
,
whose
helpe
he
desired
in
mumbling
ouer
his
Masse
.
But
it
is
to
be
noted
,
that
he
fell
asleepe
(
as
the
rest
did
)
through
the
great
deuoire
he
had
to
prepare
himselfe
to
sing
well
.
4
And
sith
I
haue
proceeded
thus
farre
in
speaking
of
the
iolly
gaudeamus
of
these
Church-men
:
I
will
adde
one
word
more
in
the
behalfe
of
these
poore
fiue-farthing
sacrificing
Massemonging
priests
,
not
for
any
great
good
will
I
beare
them
,
but
for
pity
and
compassion
which
I
take
vpon
them
,
viz.
that
if
they
knew
how
to
plead
their
owne
cause
,
they
might
shew
that
they
haue
great
wrong
done
them
,
in
that
they
are
cut
so
short
of
their
allowance
,
and
haue
such
small
pittances
,
in
comparison
of
Priours
,
Abbots
,
and
the
rest
of
that
rabble
.
For
if
the
sacrifice
which
they
dayly
offer
,
be
like
vnto
that
which
the
Priests
(
called
Salij
)
instituted
by
Numa
Pompilius
celebrated
,
(
as
the
author
of
the
booke
intituled
A
briefe
collection
of
sacred
signes
,
sacrifices
and
sacraments
,
both
learnedly
&
soundly
proueth
)
what
reason
is
there
that
they
who
performe
the
office
of
the
Salij
,
should
not
haue
Saliares
dapes
,
but
should
leaue
them
to
those
which
performe
the
dutie
but
once
in
the
yeare
?
But
I
will
leaue
them
to
pleade
their
owne
cause
.
CHAP.
XXIII
.
Of
thefts
and
robber
is
committed
by
the
Popish
Cleargie
.
IF
I
should
diue
deepe
into
this
argument
▪
I
should
but
plunge
my selfe
into
a
bottomlesse
gulfe
.
For
if
it
haue
bin
an
old
and
auncient
saying
,
The
Church
spoileth
both
quicke
and
dead
:
and
if
the
deuices
of
pilling
and
polling
haue
euer
since
increased
,
what
store
(
may
we
thinke
)
must
there
needs
be
at
this
day
?
Now
concerning
great
and
notorious
theeues
,
who
are
so
farre
from
hiding
their
heads
,
that
they
glory
and
take
a
pride
in
robbing
and
spoiling
,
and
exposing
their
robberies
to
the
view
of
the
world
,
my
purpose
is
not
to
intreat
at
this
present
,
but
onely
of
Priests
and
Monks
,
who
being
as
poore
as
Irus
,
notwithstanding
fare
like
Lucullus
.
For
if
the
Aegyptians
and
Solon
also
since
their
time
(
as
Herodotus
telleth
vs
)
hauing
enacted
a
law
,
that
euery
man
should
shew
what
trade
he
followed
,
and
what
meanes
he
had
to
liue
,
should
alleadge
no
other
reason
but
this
,
that
he
which
spent
freely
,
hauing
neither
rents
nor
reuenues
,
nor
any
meanes
to
earne
a
penny
,
nor
any
to
maintaine
him
,
must
of
necessity
be
a
theefe
;
what
would
our
Mendicants
(
trow
we
)
say
,
if
they
should
be
thus
examined
?
For
if
they
haue
not
a
foote
of
land
,
as
they
professe
they
haue
not
,
(
for
otherwise
they
should
do
ill
to
beg
)
and
if
they
know
not
how
to
get
their
liuing
;
whereon
then
do
they
liue
?
nay
,
not
onely
liue
,
but
fare
so
like
Epicures
?
If
they
shall
answer
,
that
they
liue
vpon
the
almes
of
well
disposed
people
;
that
is
cleane
contrary
to
the
complaint
which
they
commonly
make
,
that
mens
charity
towards
them
is
not
only
cooled
,
but
euen
as
cold
as
ice
.
If
they
shall
say
,
that
they
liue
vpon
borrowing
,
who
wil
beleeue
them
?
For
all
men
know
,
that
to
lend
to
those
who
haue
nothing
to
pay
,
is
all
one
with
giuing
,
according
to
the
common
saying
,
Where
there
is
nothing
to
be
had
,
the
King
loseth
his
right
.
Herein
therfore
I
appeale
to
their
owne
consciences
,
what
meanes
they
haue
had
now
of
late
time
(
since
they
began
to
complaine
of
the
want
of
charitie
)
to
make
their
kitchins
hot
.
But
because
I
should
stay
too
long
,
if
I
should
heare
their
confession
in
that
particular
,
I
will
vndertake
the
matter
,
and
answer
for
them
my self
,
or
rather
rehearse
some
of
their
subtill
deuices
,
which
shall
serue
in
stead
of
an
answer
.
Who
knoweth
not
then
,
that
they
haue
holden
the
world
in
such
seruitude
,
as
that
they
haue
violently
taken
not
onely
from
the
rich
,
but
also
from
the
poore
,
either
all
or
the
greatest
part
of
that
which
their
children
should
haue
inherited
?
Or
who
can
be
ignorant
that
the
reason
of
the
tragedy
acted
by
the
spirit
of
Orleans
,
was
,
for
that
these
rauens
saw
they
had
lost
the
prey
which
they
thought
they
had
seazed
vpon
?
And
doubtlesse
it
was
a
grea●
good
hap
the
matter
should
be
so
well
handled
,
that
it
could
be
got
out
of
their
clouches
.
For
when
they
came
to
shriue
silly
soules
that
lay
at
the
point
of
death
,
their
manner
was
to
put
them
in
no
other
hope
of
being
saued
,
but
by
making
S.
Francis
,
S.
Dominick
,
or
some
other
Saint
(
patron
of
the
Order
that
the
Confessor
was
of
)
their
heires
.
Nay
,
they
were
so
cunning
in
bewitching
the
consciences
of
those
whom
they
had
vnder
benedicite
,
that
they
did
not
onely
make
them
giue
the
moitie
or
two
thirds
of
their
goods
,
which
their
wiues
and
children
should
haue
enioyed
;
but
(
in
case
their
children
would
not
become
Friers
of
the
order
of
S.
Francis
,
S.
Dominick
,
or
some
such
sweet
Saint
)
these
iolly
Saints
knew
what
they
would
haue
.
So
that
if
children
after
the
decease
of
their
parents
,
refused
to
become
Monkes
,
those
holy
Saints
would
take
vpon
them
to
be
their
heires
,
defeating
them
of
all
.
Witnesse
mens
wils
and
testaments
which
are
to
be
seene
at
this
day
.
But
this
is
a
far
fouler
matter
,
in
that
they
made
such
hast
many
times
,
that
they
wold
not
tarry
for
them
whom
they
held
thus
insnared
,
vntil
they
were
neare
their
end
,
but
by
subtil
meanes
made
them
vndresse
themselues
before
they
went
to
bed
.
2
For
what
greater
or
more
cruell
theft
and
robbery
,
nay
what
more
cruell
rapine
and
rauening
can
be
imagined
,
then
that
which
they
call
the
Croysado
?
Did
euer
theeues
,
which
set
their
daggers
to
the
throates
of
passengers
to
make
them
deliuer
their
purses
,
vse
such
robbery
as
the
supposts
of
the
Croysado
?
For
doubtlesse
poore
men
who
haue
neuer
a
crosse
in
the
world
to
blesse
themselues
withall
,
are
in
no
danger
of
theeues
,
according
to
that
of
the
Poet
,
Cantabit
vacuus
coram
latrone
viator
:
whereas
a
poore
man
,
who
is
made
to
beleeue
that
if
he
giue
such
or
such
a
summe
of
mony
,
himselfe
,
his
father
,
mother
and
children
shall
be
saued
;
and
in
case
he
giue
nothing
,
all
shall
be
damned
,
is
in
farre
worse
case
then
if
he
fel
among
theeues
?
For
if
he
haue
no
mony
to
giue
,
rather
then
faile
he
will
pawne
himselfe
to
the
Sarracens
.
And
most
certaine
it
is
,
that
many
poore
people
haue
not
onely
pawned
,
but
euen
sold
their
soules
outright
to
the
diuell
,
in
getting
mony
by
vnlawfull
meanes
,
whereas
they
were
in
good
hope
by
this
meanes
to
deliuer
themselues
out
of
his
pawes
.
And
as
true
likewise
is
it
,
that
they
haue
long
since
proclaimed
to
the
world
,
that
they
had
power
and
authoritie
to
sell
euen
heauen
it selfe
:
(
witnesse
the
Latin
verses
in
S.
Steuens
Church
in
Bourges
,
written
vpon
a
pillar
in
tables
of
stone
,
beginning
thus
,
Hîc
des
deuotè
:
coelestibus
associo
te
.
)
Howbeit
they
inforced
none
to
giue
mony
for
it
,
as
they
did
in
the
time
of
the
Croysado
.
For
confirmation
and
authorizing
whereof
,
these
pelting
Preachers
alleadged
many
tickling
texts
to
this
purpose
,
not
taken
out
of
the
Bible
,
but
out
of
certaine
hypocriticall
Friers
:
interlacing
therewith
such
fond
fooleries
,
that
it
is
almost
impossible
posterity
shold
beleeue
them
.
One
amongst
the
rest
is
reported
of
a
ghostly
father
,
who
preaching
at
Burdeaux
,
auouched
that
when
any
mony
was
giuen
for
the
dead
,
their
soules
in
purgatory
hearing
the
sound
of
the
mony
falling
into
the
bason
or
box
,
crying
,
ting
,
ting
,
began
to
laugh
out
heartily
,
and
say
,
ha
,
ha
,
ha
;
hi
,
hi
,
hi.
3
Besides
,
they
haue
many
subtill
conueyances
equipollent
to
robberies
,
yea
some
worse
then
robberies
:
albeit
they
cease
not
to
commit
other
qualified
thefts
.
For
instance
wherof
,
one
at
Casal
(
about
ten
yeares
ago
)
finding
a
purse
with
three
hundred
French
crowns
in
it
,
reuealed
it
in
his
confession
to
a
Frier
;
who
told
him
that
in
conscience
he
ought
not
to
keepe
it
,
but
giue
it
to
a
third
person
,
till
such
time
as
the
owner
should
enquire
after
it
.
But
the
false
Frier
handled
the
matter
so
cunningly
,
that
in
the
end
himselfe
was
the
third
man
.
Not
long
after
came
the
owner
of
the
purse
,
repairing
to
him
that
found
it
;
who
sent
him
to
the
Frier
who
had
the
keeping
of
it
.
But
he
who
had
before
desired
onely
to
be
the
keeper
,
would
now
needs
be
the
owner
,
and
so
was
,
(
for
all
that
the
deceased
Monsieur
Brissac
could
do
,
being
then
the
Kings
Lieutenant
of
Piemont
)
seeing
there
was
none
to
depose
or
witnesse
against
him
,
but
he
that
gaue
it
him
.
And
what
should
we
call
that
tricke
of
conueyance
which
a
Frier-docker
(
one
of
those
which
asked
if
they
had
any
thing
to
giue
to
Saint
Anthonies
pigs
▪
)
played
with
a
butchers
wife
of
Calabria
,
when
for
two
acornes
which
he
gaue
to
two
of
her
swine
,
he
caried
away
a
whole
peece
of
linnen
cloth
?
But
I
will
reserue
this
narration
to
another
place
,
where
I
intend
to
speake
of
counterfeit
miracles
;
contenting
my selfe
for
this
present
with
one
other
theft
,
yet
such
a
one
as
cannot
easily
be
sampled
:
so
that
if
we
were
to
compare
Ecclesiasticall
theeues
(
if
I
may
so
speake
)
with
secular
,
the
Ecclesiasticall
for
this
alone
would
beare
away
the
bell
.
For
though
in
old
time
there
was
great
talke
of
such
as
went
to
robbe
dead
mens
tombes
(
called
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
man
would
say
,
tombe-diggers
,
)
yet
of
late
time
they
(
at
leastwise
the
seculars
)
haue
bin
content
to
rob
the
liuing
onely
.
But
the
Monkes
of
the
Abbey
of
Bourgmoyen
at
Bloys
haue
giuen
euident
proofe
,
that
they
would
not
yeeld
an
inch
to
their
auncestors
herein
,
when
they
digged
vp
a
womans
corps
interred
in
their
church
,
to
rob
the
coffin
of
the
lead
wherein
it
was
wrapped
.
Lo
here
how
these
false
Friers
verifie
the
common
saying
,
The
Church
taketh
both
of
quicke
and
dead
,
not
onely
in
the
hid
and
mysticall
,
but
in
the
literall
sense
also
.
4
As
for
great
Ecclesiasticall
theeues
,
that
is
a
case
by
it selfe
,
which
toucheth
their
head
principally
,
in
such
sort
,
that
any
scabby
Monke
or
fiuefarthing
Frier
reproued
by
him
for
such
a
legerdemaine
,
may
answer
him
as
the
pirate
answered
Alexander
the
great
:
for
the
theft
which
their
holy
father
(
as
they
call
him
)
committeth
vnder
the
colour
of
Constantines
donation
,
as
fare
exceedeth
the
petty
larrecine
and
pilfering
practised
by
his
imps
,
as
Alexanders
robberies
the
pirats
or
Sea-rouers
.
And
therfore
there
is
no
reason
why
such
as
are
chiefe
in
place
next
to
this
Arch-theefe
,
should
busie
themselues
about
pety
thefts
not
beseeming
their
greatnesse
.
And
hereof
(
doubtlesse
)
they
haue
great
consideration
(
as
experience
sheweth
)
:
for
the
least
which
they
commit
,
is
the
spoiling
of
Churches
of
their
relikes
;
I
meane
not
dead
mens
bones
,
but
gold
and
siluer
.
For
there
was
a
pamphlet
lately
published
(
intituled
Harengua
)
wherein
is
declared
how
certaine
Iacobins
summoned
a
great
Cardinall
to
restore
vnto
them
their
crowne
of
gold
.
5
But
in
speaking
before
of
the
Croysado
,
I
forgot
a
Franciscan
of
Millaine
,
called
Sampson
,
who
by
that
meanes
had
scraped
together
an
hundred
and
twenty
thousand
duckats
,
which
he
offered
for
the
Popedome
.
CHAP.
XXIIII
.
Of
man-slaughters
and
murthers
committed
by
the
Popish
Cleargie
.
I
Will
begin
this
Chapter
with
the
story
which
I
promised
to
relate
when
I
spake
of
the
Franciscan
,
whose
inordinate
lust
cost
three
persons
their
liues
,
one
man
and
two
women
.
For
then
I
promised
to
relate
a
farre
more
horrible
fact
committed
by
a
Frier
of
the
same
order
,
who
to
compasse
his
mischieuous
purpose
(
which
was
to
haue
his
pleasure
of
a
gentlewoman
of
the
house
)
committed
foure
murthers
with
his
owne
hands
.
The
story
is
this
:
In
the
raigne
of
the
Emperour
Maximilian
the
first
,
there
was
within
his
dominions
in
Flanders
a
very
famous
Couent
of
Franciscans
,
neare
to
which
dwelt
a
gentleman
who
exceedingly
affected
the
Monks
of
the
Couent
,
and
was
very
beneficiall
vnto
them
,
hoping
by
that
meanes
to
be
made
partaker
of
their
good
works
,
fasts
,
and
prayers
.
Among
the
rest
there
was
a
tall
proper
Franciscan
,
whom
the
gentleman
had
made
choise
of
to
be
his
Confessor
,
and
had
giuen
him
full
power
and
authoritie
ouer
all
his
houshold
:
whose
mind
was
so
inflamed
with
the
beames
of
his
wiues
beauty
,
that
he
was
almost
beside
himselfe
.
And
purposing
on
a
time
to
come
to
the
period
of
his
intended
purpose
,
he
went
all
alone
to
the
gentlemans
house
,
and
finding
him
not
at
home
,
asked
the
gentlewoman
whither
he
was
gone
?
She
answered
,
that
he
was
gone
to
see
certaine
lands
of
his
,
and
meant
to
stay
abroad
two
or
three
dayes
;
adding
withall
,
that
if
he
had
any
businesse
with
him
,
she
would
dispatch
a
messenger
after
him
.
He
answered
that
it
should
not
need
,
and
began
to
walke
vp
and
downe
the
house
as
one
that
had
some
waighty
matter
in
hand
:
which
the
gentlewoman
noted
,
and
perceiuing
by
his
countenance
that
he
was
mal
content
,
she
sent
one
of
her
maids
vnto
him
to
know
if
he
wanted
any
thing
.
The
ghostly
father
(
who
was
walking
vp
and
downe
the
court
)
answered
that
he
did
,
and
thereupon
leading
her
into
a
corner
,
took
a
dagger
out
of
his
sleeue
&
thrust
it
into
her
throate
.
In
the
meane
time
one
of
the
gentlemans
tenants
came
on
horsebacke
into
the
court
,
bringing
with
him
the
rent
of
his
farme
:
and
he
was
no
sooner
lighted
,
but
he
saluted
the
Franciscan
;
who
embracing
him
in
his
armes
,
stabbed
him
behind
with
his
dagger
,
as
he
had
done
the
maid
,
and
hauing
so
done
locked
vp
the
castle
gate
.
The
gentlewoman
wondering
that
her
maid
staied
so
long
sent
another
to
know
the
reason
why
she
made
no
greater
hast
:
who
was
no
sooner
gone
downe
into
the
court
,
but
the
Frier
tooke
her
aside
into
an
odde
corner
,
and
serued
her
as
he
had
done
the
former
.
Then
perceiuing
that
there
was
none
left
in
the
house
but
the
gentlewoman
and
himselfe
▪
he
went
vnto
her
and
told
her
that
he
had
bin
long
in
loue
with
her
▪
and
that
the
time
was
come
that
she
must
needs
yeeld
vnto
him
.
She
(
who
neuer
mistrusted
any
such
thing
)
answered
in
this
sort
▪
Father
,
I
perswade
my selfe
,
that
if
I
were
so
leudly
disposed
▪
you
would
throw
the
first
stone
at
me
▪
To
whom
the
Frier
replied
▪
Come
downe
into
the
court
,
and
you
shall
see
what
I
haue
done
.
Now
when
she
saw
her
maids
and
her
tenant
lying
slaine
before
her
eyes
,
she
was
so
aghast
,
and
striken
with
such
astonishment
,
as
if
Perseus
with
his
Gorgons
head
had
transformed
her
into
a
stone
,
and
was
not
able
to
speake
a
word
.
But
forthwith
this
wicked
wretch
(
who
meant
to
haue
his
pleasure
of
her
more
then
once
,
and
therefore
would
not
force
her
)
said
,
Mistris
be
not
afraid
,
for
you
are
in
his
hands
who
of
all
men
in
the
world
loueth
you
best
.
At
which
words
he
put
off
his
long
habit
,
vnder
which
he
had
a
shorter
,
which
he
offered
her
,
and
withall
told
her
that
if
she
refused
it
,
he
would
send
her
packing
to
Pluto
with
those
whom
she
saw
lying
before
her
eyes
.
The
gentlewoman
more
like
a
dead
then
a
liuing
creature
,
determined
to
make
as
though
she
would
obey
him
,
both
hoping
to
saue
her
life
,
and
to
protract
the
time
,
in
hope
her
husband
would
come
home
:
and
so
at
the
Friers
command
she
vndressed
her
head
,
making
as
litle
hast
as
she
could
.
But
in
the
end
hauing
her
haire
hanging
loose
about
her
eares
,
the
Frier
(
not
respecting
how
goodly
and
faire
it
was
)
hastily
cut
it
off
,
and
hauing
so
done
,
caused
her
to
strip
her selfe
vnto
her
smocke
,
and
arrayed
her
with
the
short
habit
which
he
had
about
him
,
and
after
put
on
his
other
againe
;
and
so
departed
thence
with
all
speed
possible
,
carying
with
him
his
yong
nouice
whom
he
had
so
long
desired
.
But
by
Gods
prouidence
the
gentleman
her
husband
hauing
dispatched
his
businesse
sooner
then
he
thought
,
returned
homewards
the
same
way
the
Franciscan
went
with
his
wife
.
Now
when
the
Frier
perceiued
him
a
far
off
,
he
said
to
the
gentlewoman
,
See
,
yonder
comes
your
husband
,
and
I
know
that
if
you
looke
vpon
him
he
will
rescue
you
out
of
my
hands
;
wherefore
go
on
before
me
,
and
see
that
you
turne
not
your
face
towards
him
;
for
if
you
giue
him
but
the
least
signe
,
I
will
cut
your
throate
before
euer
he
can
helpe
you
.
At
these
words
the
gentleman
drew
neare
,
and
asked
him
from
whence
he
came
?
Sir
(
quoth
he
)
from
your
house
,
where
I
left
my
mistris
your
wife
in
good
health
,
expecting
your
coming
.
The
gentleman
went
on
,
not
perceiuing
his
wife
.
Howbeit
his
man
(
who
was
wont
to
entertain
the
Friers
fellow
called
Frier
Iohn
)
began
to
call
to
her
,
thinking
it
had
bin
Frier
Iohn
.
The
poore
gentlewoman
(
who
durst
not
once
turne
her
head
aside
towards
her
husband
)
answered
not
a
word
:
wherupon
he
crossed
the
way
to
looke
her
in
the
face
;
where
she
speaking
not
a
word
,
gaue
him
a
twinch
with
a
weeping
eye
.
He
then
returning
backe
to
his
master
,
said
,
Sir
,
as
I
crossed
the
way
I
marked
the
Friers
fellow
,
who
(
questionlesse
)
is
not
Frier
Iohn
,
but
much
resembles
my
mistris
your
wife
,
who
looked
very
rufully
vpon
me
.
Tush
(
quoth
the
gentleman
)
thou
talkest
like
a
foole
:
and
made
no
more
of
it
.
But
his
seruant
persisting
in
his
opinion
,
intreated
him
to
giue
him
leaue
to
go
after
them
,
and
to
stay
a
litle
to
see
whether
he
mistooke
himselfe
or
not
.
At
his
importunate
intreaty
the
gentleman
stayd
,
to
see
what
tidings
he
would
bring
.
Now
when
the
Franciscan
heard
the
man
behind
him
calling
for
Frier
Iohn
(
doubting
that
the
gentlewoman
was
discried
)
he
came
running
vpon
him
,
and
with
a
long
pike
staffe
which
he
caried
,
tooke
him
such
a
blow
vnder
the
short
ribbes
,
that
he
strooke
him
off
his
horse
to
the
ground
,
and
presently
falling
vpon
him
,
cut
his
throate
.
The
gentleman
seeing
his
man
a
farre
off
falling
downe
,
thinking
that
he
had
fallen
by
some
mischance
,
went
backe
to
helpe
him
vp
:
whom
the
Frier
had
no
sooner
espied
,
but
he
strucke
him
with
his
pike
staffe
,
as
he
had
done
his
man
,
and
bearing
him
downe
,
fel
vpon
him
.
But
the
gentleman
(
being
lusty
and
strong
)
clasped
his
armes
so
fast
about
him
,
that
he
could
neither
stab
nor
hurt
him
,
causing
withall
his
dagger
to
fall
out
of
his
hand
:
which
his
wife
forthwith
tooke
vp
,
and
gaue
to
her
husband
,
holding
him
downe
by
the
cowle
with
all
her
might
,
whilest
her
husband
stabbed
him
in
diuers
places
,
vntill
he
cried
him
mercy
,
and
confessed
all
his
villany
.
The
gentleman
being
loth
to
kill
him
,
sent
his
wife
home
to
call
some
of
his
men
,
who
came
running
thither
in
all
hast
,
and
taking
vp
the
Franciscan
,
brought
him
to
the
gentlemans
house
,
from
whence
he
was
caried
to
the
Emperours
Deputie
in
Flanders
,
to
whom
he
confessed
this
his
notorious
and
felonious
fact
.
Where
it
was
also
found
partly
by
his
owne
confession
,
partly
by
proofe
and
information
giuen
to
the
commissioners
appointed
for
that
purpose
,
that
a
number
of
gentlewomen
and
other
beautiful
maids
had
bin
conueyed
into
that
monastery
,
after
the
same
manner
that
this
Franciscan
would
haue
caried
her
away
.
Whereupon
after
that
the
women
(
detained
by
them
in
the
monastery
)
were
had
out
,
both
they
and
the
Couent
were
burned
together
for
a
monument
and
example
to
all
posteritie
.
2
After
this
foule
fact
committed
by
this
Monke
,
let
vs
heare
how
a
Priest
of
Limoges
(
about
eleuen
yeares
ago
)
committed
sundry
murthers
one
in
the
neck
of
another
.
A
gentleman
of
Lymosin
,
Lord
of
S.
Iohn
of
Ligoures
(
kinsman
to
the
Marshall
S.
Andrew
)
hauing
committed
incest
with
his
wiues
mother
,
and
hauing
had
children
by
her
,
declared
it
to
a
shaueling
in
way
of
confession
.
Whereupon
the
Priest
(
who
was
a
false
coiner
)
tooke
occasion
to
perswade
him
(
as
hauing
him
in
his
lurch
and
at
his
lure
,
by
this
his
confession
)
to
play
the
knaue
as
he
had
done
,
and
to
become
a
false
coyner
with
him
.
Now
after
they
had
followed
this
occupation
for
a
time
,
the
Priest
perceiuing
that
the
gentleman
was
still
troubled
in
conscience
with
his
incest
(
notwithstanding
he
had
sundry
times
absolued
him
)
and
that
hee
affected
his
wiues
mother
more
then
his
wife
,
perswaded
him
,
that
the
mother
was
rather
his
wife
then
the
daughter
,
and
therefore
that
his
mariage
,
his
children
and
all
were
accursed
.
Whereupon
he
vndertooke
to
dispatch
them
out
of
the
way
,
whilest
the
gentleman
was
absent
,
yet
not
without
his
consent
.
For
comming
one
night
(
as
his
manner
was
)
into
the
Castle
(
with
certaine
cruel
cut-throates
which
he
had
brought
with
him
)
he
went
directly
to
the
chamber
where
the
gentlewomen
lay
,
and
murthered
them
all
in
their
beds
;
as
also
two
yong
children
,
one
of
which
called
him
by
his
name
,
and
held
vp
his
hands
vnto
him
,
as
the
Priest
executed
since
in
France
,
and
the
gentleman
at
Lauzanne
,
confessed
at
their
deaths
.
Neither
herewith
content
,
with
his
crue
of
cut-throate
companions
he
massacred
the
rest
that
remained
in
the
house
,
and
laying
all
the
dead
bodies
together
in
a
chamber
,
set
the
Castle
on
fire
,
thinking
by
that
meanes
to
couer
the
murther
.
But
(
as
God
would
)
neither
the
bodies
nor
the
chamber
wherein
they
were
,
tooke
fire
,
and
so
the
murther
was
detected
.
Whereupon
the
gentleman
knowing
not
well
what
course
to
take
,
nor
which
way
to
turne
himselfe
,
fled
into
Sauoye
,
where
passing
by
Geneua
he
was
discried
,
and
from
thence
pursued
and
apprehended
at
Lauzanne
,
where
he
was
executed
according
to
law
,
acknowledging
his
offence
and
Gods
great
mercy
towards
him
,
in
bringing
him
by
this
chastisement
home
to
himselfe
.
This
is
the
history
,
as
I
heard
it
credibly
reported
by
those
that
saw
him
arraigned
and
executed
:
which
albeit
I
haue
of
purpose
abridged
(
as
I
haue
done
also
the
rest
)
yet
I
could
not
omit
one
circumstance
,
how
that
euen
then
when
the
child
called
him
by
his
name
,
and
held
vp
his
hands
vnto
him
(
as
children
are
wont
to
do
,
smiling
on
those
they
looke
vpon
)
he
did
most
cruelly
murther
him
.
And
it
was
not
without
cause
that
God
would
haue
this
circumstance
freely
confessed
both
by
the
Priest
and
the
gentleman
,
which
otherwise
would
neuer
haue
bin
suspected
.
For
doubtlesse
it
doth
much
aggrauate
,
and
as
it
were
double
and
treble
his
offence
,
especially
if
we
compare
it
with
the
fact
of
heathen
men
,
as
of
those
ten
whom
Herodotus
mentioneth
in
his
fift
booke
,
who
being
sent
to
murther
a
new
borne
babe
,
were
so
moued
with
pity
when
the
child
smiled
vpon
them
,
that
their
hearts
relented
,
and
(
as
it
were
)
melted
within
them
.
Howbeit
,
there
are
so
many
circumstances
to
be
considered
in
this
abhomninable
fact
,
that
it
is
hard
to
say
where
a
man
should
especially
insist
.
3
But
because
the
naming
of
Lauzanne
(
where
this
execution
was
done
)
puts
me
in
mind
of
Geneua
adioyning
,
where
another
murthering
Priest
was
executed
,
I
will
here
relate
that
story
.
A
certaine
Priest
in
Foussigny
called
Dom
Iohn
(
vnder
the
dominion
of
Thiez
then
gouernour
of
Geneua
)
hauing
boared
out
his
brothers
eyes
with
an
awle
as
he
was
asleep
,
and
obtained
his
pardon
of
the
then
Bishop
of
Geneua
:
not
long
after
he
committed
him
to
a
gossip
of
his
,
to
the
end
he
might
drowne
him
,
by
casting
him
downe
from
a
bridge
into
the
water
,
vnder
colour
of
bringing
him
to
Chambery
to
S.
Suayre
,
a
Saint
then
in
great
request
.
Which
thing
the
assassin
knowing
not
how
to
effect
,
whilest
he
was
in
his
iourney
(
seeing
he
had
not
the
heart
to
commit
such
a
cruell
fact
,
)
not
long
after
vnder
colour
as
though
he
would
bring
him
to
S.
Claude
,
he
caried
him
in
the
night
into
a
barne
,
where
he
with
one
of
his
companions
murthered
him
:
and
hauing
so
done
,
cast
him
into
a
swift
streame
,
where
he
was
found
by
a
woman
which
sought
after
a
strayed
calfe
.
Whereupon
the
Priest
was
apprehended
in
his
bed
with
his
whore
,
and
brought
to
Geneua
,
where
his
hand
was
first
cut
off
,
and
after
that
his
head
;
hauing
before
confessed
the
fact
,
and
giuen
no
other
reason
of
the
hatred
which
he
bore
him
,
but
onely
because
he
was
a
great
spender
.
It
is
further
reported
,
that
this
kinde
Kit
hauing
pricked
his
brothers
eyes
with
a
nawle
,
and
perceiuing
that
he
was
not
stone
blinde
,
but
that
he
could
see
a
little
;
boared
them
the
second
time
with
a
woodden
pinne
.
This
punishment
was
inflicted
vpon
this
malefactor
shortly
after
the
reformation
of
religion
in
the
sayd
citie
.
4
But
among
other
murthering
Priests
,
I
may
not
omit
one
,
of
whom
mention
is
made
in
the
French
Chronicles
,
who
scaped
not
so
scot-free
as
the
former
.
In
the
yeare
1530.
the
nineteenth
of
Aprill
,
a
certaine
Sir
Iohn
comming
to
Autuns
Colledge
in
Paris
,
right
ouer
against
Saint
Andrew
des
Ars
,
to
visite
the
Parson
of
the
place
where
he
was
Curate
,
killed
his
man
in
the
night
,
and
after
cut
the
Parsons
throate
.
For
which
murther
he
was
degraded
in
the
Court
of
our
Ladies
Church
,
the
same
yeare
,
the
fourth
of
May
:
and
being
apparelled
in
a
fools
coate
,
was
sent
to
a
worshipfull
gentleman
,
one
Master
Iohn
Morin
(
then
Iudge
of
criminall
causes
)
by
whom
he
was
sentenced
to
haue
his
hand
cut
off
,
and
it
together
with
the
faulcheon
wherewith
he
had
committed
the
murther
,
to
be
nailed
to
a
post
before
the
said
Colledge
,
and
after
to
be
burned
quick
before
the
towne
house
.
This
sentence
being
giuen
in
open
Court
,
was
put
in
execution
the
fift
day
of
the
said
moneth
.
5
But
giue
me
leaue
to
speake
a
word
or
two
more
concerning
Paris
:
for
there
(
no
doubt
)
we
shall
find
sundry
other
examples
of
murthers
committed
by
Clergy-men
,
and
namely
by
Priests
.
But
for
this
present
I
wil
insist
in
one
onely
,
which
was
discouered
and
punished
by
order
of
law
,
as
followeth
.
In
an
Inne
at
Soyssons
called
The
great
head
,
the
good
man
of
the
house
his
daughter
played
a
slippery
tricke
with
one
,
and
was
deliuered
of
a
daughter
.
Her
father
,
who
could
neuer
abide
the
child
,
because
it
put
him
in
mind
of
his
daughters
shamefull
fact
,
sent
her
to
Paris
to
a
Sempster
to
learne
to
sow
.
And
coming
afterwards
to
Paris
himselfe
,
he
fell
in
acquaintance
with
a
priest
called
M.
Hector
,
a
bakers
son
,
borne
at
Noyon
;
to
whom
he
declared
that
he
had
a
daughter
about
seuen
or
eight
yeares
of
age
,
whom
he
would
gladly
haue
bestowed
in
a
monastery
or
some
other
place
,
he
cared
not
where
,
nor
how
,
so
that
he
might
neuer
heare
of
her
againe
;
telling
him
,
that
for
the
effecting
hereof
he
could
be
content
to
giue
an
hundred
crowns
.
The
Priest
being
greedy
of
gaine
,
vndertooke
the
matter
,
and
causing
the
girle
to
be
brought
vnto
him
,
together
with
the
mony
which
they
were
agreed
vpon
,
he
tooke
his
leaue
of
him
,
and
caried
her
home
to
his
house
.
Whither
he
was
no
sooner
come
,
but
he
cut
her
throate
▪
and
hauing
so
done
,
caried
the
corps
into
the
churchyard
of
S.
Nicholas
in
the
fields
,
where
hauing
cast
it
among
certaine
nettles
,
he
walked
vp
&
downe
as
though
he
had
bin
praying
on
his
Portuise
.
Shortly
after
came
a
Sexten
,
and
as
he
was
digging
a
graue
,
the
Priest
came
vnto
him
,
and
told
him
that
he
had
seene
a
pitiful
spectacle
,
to
wit
,
a
yong
maid
hauing
her
throte
cut
,
and
cast
among
the
nettles
;
and
desired
him
for
auoiding
of
offence
,
to
bury
her
,
promising
to
giue
him
a
teston
for
his
paines
.
The
Sexten
refused
his
offer
,
and
further
told
him
,
that
he
would
informe
the
Court
thereof
:
which
he
did
;
(
the
Priest
in
the
meane
time
flying
to
Noyon
.
)
The
Court
hauing
intelligence
hereof
,
caused
the
corps
to
be
caried
to
a
place
called
Chastelet
,
there
to
be
exposed
to
the
open
view
:
whither
(
as
God
wold
)
the
Sempster
(
her
old
mistris
)
came
to
see
her
:
who
knowing
her
wel
,
declared
to
the
Court
how
an
Inne-keeper
of
Soyssons
(
her
grandfather
)
had
committed
her
to
the
custody
of
one
M.
Hector
a
Priest
.
The
Sexten
also
informed
the
Court
of
the
conference
which
had
passed
betweene
M.
Hector
and
him
.
The
Court
taking
notice
of
these
informations
,
sent
his
brother
in
law
to
prison
,
hoping
by
that
meanes
to
learne
what
was
become
of
him
,
(
seeing
he
resorted
often
to
his
house
.
)
Now
during
the
time
of
his
imprisonment
,
(
they
dayly
pressing
him
with
interrogatories
,
to
the
end
they
might
learne
what
was
become
of
his
brother
,
albeit
he
knew
nothing
)
it
fortuned
that
the
Priest
came
to
S.
Denis
neare
to
Paris
;
from
whence
he
sent
a
messenger
to
his
brother
in
law
(
neuer
dreaming
of
his
imprisonment
)
to
request
him
to
come
to
him
,
and
to
informe
him
what
rumour
went
of
him
.
Where
the
messenger
coming
to
the
prisoners
wife
(
the
Priests
sister
)
was
presently
apprehended
and
brought
before
the
Court
;
and
hauing
told
them
where
M.
Hector
was
,
they
sent
a
warrant
for
his
apprehension
.
Where
,
after
he
had
confessed
the
fact
,
he
was
condemned
by
the
Court
of
Chastelet
to
be
degraded
,
to
haue
his
hand
cut
off
,
to
be
broken
vpon
the
wheele
,
and
after
to
be
burned
.
But
he
appealed
to
the
high
Court
of
Parliament
at
Paris
,
which
mitigating
the
sentence
,
condemned
him
onely
to
be
degraded
,
to
haue
his
hand
cut
off
,
to
be
hanged
,
and
after
to
be
burned
.
This
tragicall
euent
happened
about
fourteene
yeares
ago
.
But
I
may
not
forget
a
ieast
of
his
:
for
hauing
his
hand
cut
off
,
and
meeting
with
one
of
his
acquaintance
,
as
he
was
going
to
the
place
of
execution
,
he
said
,
Auise
vn
peu
,
Herry
men
ami
,
ie
ne
saurai
peu
canter
Messe
;
on
m'a
coupé
vne
main
:
That
is
,
See
here
friend
Harry
,
I
can
say
Masse
no
more
;
they
haue
cut
off
my
hand
.
The
man
to
whom
I
am
beholding
for
this
story
,
dwelt
in
the
same
towne
with
this
malefactor
,
and
told
me
that
he
heard
him
sing
his
first
Masse
,
with
all
the
ceremonies
and
solemnities
thereto
belonging
.
6
There
was
also
a
Priest
at
Orleans
(
about
37.
yeares
ago
)
who
being
iealous
of
a
whore
which
he
kept
,
brought
her
into
a
tauerne
,
where
leading
her
aside
as
though
he
would
haue
dallied
with
her
,
he
cast
her
on
a
bed
,
and
with
a
razor
(
which
he
had
in
his
sleeue
)
cut
her
throate
.
For
which
murther
he
was
only
condemned
to
perpetuall
prison
,
as
it
was
told
me
by
a
famous
lawyer
,
who
was
then
a
student
in
the
same
citie
.
7
As
for
cruelties
(
though
no
murther
be
voyd
of
crueltie
)
where
can
we
heare
of
a
greater
then
that
which
is
commonly
practised
by
Monkes
,
(
as
themselues
confesse
)
I
meane
their
vsuall
maner
of
pulling
men
ouer
the
pearch
in
pace
?
True
it
is
indeed
,
they
vtterly
renounce
and
disclaime
this
word
crueltie
:
for
they
will
not
grant
that
it
is
crueltie
to
send
men
into
another
world
in
pace
.
But
if
they
deny
it
to
be
crueltie
to
murther
a
man
in
pace
,
they
must
needs
deny
that
to
die
of
hunger
and
thirst
is
a
cruell
death
:
which
is
●
p●●gnant
to
common
sence
.
But
leauing
this
dispute
,
let
vs
come
to
other
notorious
cruelties
,
and
among
the
rest
to
a
kind
of
torment
which
lay-men
among
Christians
wold
neuer
haue
inflicted
vpon
Pagans
or
infidels
,
but
would
haue
left
it
for
Barbarians
,
as
being
too
barbarous
to
be
practised
by
them
.
It
is
that
which
Plutarch
(
in
the
life
of
Artaxerxes
)
calleth
Scapheusis
:
to
which
this
is
not
vnlike
which
I
am
about
to
relate
.
The
last
Duke
of
Lymbourgh
being
dead
without
issue
,
the
Princes
who
were
next
heires
(
as
being
nearest
of
bloud
)
viz.
the
Duke
of
Brabant
and
the
Earle
of
Guelderland
waged
warre
one
against
another
,
for
the
Dukedome
.
In
the
end
the
Duke
of
Brabant
got
the
victory
:
where
the
Bishop
of
Collen
(
who
had
aided
the
Earle
of
Guelderland
)
was
taken
prisoner
,
and
committed
to
the
custody
of
the
Earle
of
Mount
in
Haynoult
,
where
he
continued
for
the
space
of
seuen
yeares
,
till
he
had
agreed
to
all
such
articles
as
were
demaunded
of
him
.
Being
set
at
liberty
at
the
last
,
he
besought
the
Earle
of
Mount
to
beare
him
company
to
Tuits
(
a
towne
standing
vpon
Rheyne
right
ouer
against
Collen
)
whereunto
the
Earle
easily
condescended
.
Now
as
they
were
going
ouer
a
bridge
which
stood
vpon
the
riuer
,
an
ambush
of
horsemen
(
which
by
the
Bishops
appointment
lay
hard
by
)
rushed
out
suddenly
vpon
the
Earle
mistrusting
no
such
matter
:
and
thus
he
seized
vpon
him
,
and
kept
him
in
perpetuall
prison
:
and
to
the
end
he
might
giue
him
more
kind
entertainment
,
caused
an
iron
cage
to
be
made
,
which
in
sommer
was
annointed
ouer
with
hony
and
set
in
the
open
Sunne
,
lodging
the
poore
Earle
therein
,
there
to
be
assaulted
by
flies
(
you
may
well
imagine
how
.
)
Consider
here
(
gentle
Reader
)
this
Bishops
crueltie
(
ioyned
with
treason
)
coming
not
much
short
of
the
immanity
of
Busiris
and
Phalaris
.
For
doubtlesse
of
all
other
cruelties
those
are
the
greatest
,
which
cause
men
to
languish
and
pine
away
for
a
long
time
in
great
anguish
.
8
Moreouer
,
we
reade
of
two
Channons
of
Collen
,
who
vsed
the
like
trechery
:
for
hauing
inuited
a
bailiffe
of
the
towne
to
dinner
,
called
Herman
Grin
,
and
making
great
shew
of
loue
and
kindnesse
(
albeit
they
hated
him
to
the
death
)
they
led
him
out
to
see
a
Lion
,
(
which
they
kept
in
honor
of
their
Bishop
)
whom
they
knew
to
be
hunger-bit
:
and
he
was
no
sooner
come
into
the
place
,
but
they
shut
the
doore
vpon
him
.
The
man
seeing
himselfe
in
this
danger
,
plucked
vp
a
good
heart
,
and
winding
his
cloake
about
his
left
arme
,
thrust
it
into
the
Lions
mouth
as
he
came
rushing
vpon
him
,
and
with
his
right
hand
thrust
his
rapier
into
his
belly
,
and
slue
him
.
9
But
to
returne
to
Prelates
:
we
reade
how
one
Henry
Archbishop
of
Collen
most
cruelly
tormented
Earle
Fredericke
:
for
hauing
broken
his
armes
,
legs
,
thighs
,
back
and
neck
vpon
the
wheele
,
he
caused
him
to
finish
the
rest
of
his
life
in
lingring
paine
,
exposing
him
to
the
crowes
.
10
But
if
any
desire
to
heare
of
a
cruelty
not
proceeding
from
reuenge
,
but
committed
in
a
merriment
against
such
as
neuer
gaue
the
least
offence
:
this
it
is
.
In
the
raigne
of
the
Emperour
Otho
the
great
,
Hatto
Bishop
of
Ments
,
tooke
such
pitie
vpon
the
poore
in
the
time
of
a
great
dearth
,
that
he
got
a
multitude
of
them
together
into
a
barne
,
and
burned
them
all
therein
;
saying
that
they
differed
nothing
from
rats
which
deuoured
corne
,
and
were
good
for
nothing
.
But
obserue
the
fearfull
,
terrible
,
and
horrible
iudgement
of
God
which
befell
him
whilest
he
was
yet
liuing
:
for
he
sent
great
troupes
of
rats
,
which
after
they
had
grieuously
tormented
him
,
ate
him
vp
quicke
.
And
it
litle
auailed
him
to
go
vp
to
the
top
of
his
high
tower
to
saue
himselfe
:
for
the
rats
hunting
him
from
place
to
place
,
pursued
him
thither
also
;
whereupon
it
is
called
The
rats
tower
vnto
this
day
.
And
yet
notwithstanding
this
fearfull
example
,
Heribert
Archbishop
of
Collen
,
had
a
brother
who
vsed
the
poore
after
the
same
manner
,
in
the
time
of
a
dearth
.
11
But
what
shall
we
say
of
a
Iacobine
who
poisoned
the
Emperour
Henry
the
seuenth
with
his
breaden
God
,
which
he
gaue
him
in
the
consecrated
host
?
What
will
the
Friers
Diuell
do
(
trow
we
)
if
their
God
be
so
dangerous
to
deale
with
?
Vpon
which
argument
I
writ
this
sporting
[
*
](A68037-e45500-b)
*
A
staffe
of
eight
verses
.
huictain
.
Les
Payens
ne
vouloyent
mettre
au
nombre
des
Dieux
Ceux
qui
au
genre
humain
estoyent
pernicieux
.
Si
le
Dieu
de
paste
est
vn
Dieu
qui
empoisonne
,
(
Dont
l'Empereur
Henri
tesmoignage
nous
donne
)
Que
diroyent
les
Payens
de
ces
gentils
Docteurs
,
Qui
les
hommes
ont
fait
de
lui
adorateurs
?
Car
si
leur
Dieu
ne
fait
de
meurtrir
conscience
,
Entre
leur
Diable
&
Dieu
quelle
est
la
difference
?
That
is
,
Neuer
did
Pagans
mong'st
their
Gods
recite
,
Who
euer
mortall
wight
had
ill
bestead
:
If
then
the
God
of
bread
can
poison
hide
,
As
hath
bene
tride
by
Henry
to
his
bane
:
What
would
our
Pagans
faine
,
that
knew
of
yore
How
they
do
it
adore
with
bended
knee
?
For
if
their
God
be
free
to
worke
such
euill
,
What
difference
is
betwixt
their
God
and
Deuill
?
If
any
shall
haply
obiect
,
that
these
sauage
cruelties
were
not
committed
in
these
dayes
,
but
long
before
.
I
answer
,
that
seeing
the
world
hath
euer
growne
worse
and
worse
,
and
the
Cleargy
rather
then
the
Laity
(
as
the
three
Preachers
so
often
before
alleadged
do
sufficiently
testifie
)
those
cruelties
may
wel
be
accounted
but
small
and
tollerable
in
comparison
.
But
if
any
be
incredulous
or
hard
of
beleefe
,
he
may
reade
what
Cannibal-like
cruelties
certaine
Monks
and
Popish
prelates
haue
exercised
of
late
against
such
as
wold
not
embrace
the
Romane
religion
,
and
how
they
handled
them
when
once
they
came
within
their
walke
.
As
among
the
rest
,
the
history
of
Iohn
de
Roma
a
Iacobine
Frier
,
one
of
the
holy
house
of
Spaine
,
a
persecutor
of
the
poore
Christians
of
Merindol
and
Cabriere
,
who
neuer
left
beating
his
braines
,
how
he
might
inuent
new
torments
to
inflict
vpon
these
poore
people
and
their
confederates
:
one
of
which
was
to
fill
bootes
with
boyling
grease
,
and
to
pull
them
on
the
legs
of
those
whom
he
was
to
examine
,
that
the
extremitie
of
paine
might
so
distract
them
,
as
that
they
might
make
no
pertinent
answer
to
any
demaund
.
And
we
are
not
to
wonder
how
they
could
play
the
bloudy
butchers
,
and
exercise
their
tyranny
vpon
these
silly
soules
,
seeing
they
vsurped
almost
a
soueraigne
power
and
princely
authority
ouer
them
.
Not
to
go
farre
back
,
nor
farre
off
for
examples
,
we
reade
how
the
said
Frier
vnder
colour
of
his
commission
(
as
being
one
of
the
Inquisition
)
was
both
accuser
,
party
,
and
Iudge
;
&
how
he
caried
with
him
through
Prouence
a
number
of
vile
varlets
well
appointed
;
in
all
places
where
euer
he
came
(
especially
in
country
townes
)
breaking
open
chests
and
trunks
,
and
stealing
thence
gold
and
siluer
,
and
what
else
might
easily
be
packed
vp
,
and
caried
away
;
pilling
&
polling
those
whom
he
could
not
otherwise
spoile
,
either
by
impositions
or
amercements
,
or
confiscations
of
their
goods
.
12
I
was
here
purposed
to
haue
ended
this
Chapter
,
but
that
I
remember
I
haue
not
spoken
of
those
that
imbrue
their
hands
in
their
owne
bloud
,
and
sacrifice
themselues
to
their
owne
shame
:
which
I
had
rather
here
adde
(
though
somewhat
out
of
order
)
then
altogether
to
omit
them
.
Howbeit
my
meaning
is
not
to
busie
my selfe
with
the
examples
of
Clergymen
who
haue
layd
violent
hands
vpon
themselues
,
therewith
to
parallele
the
examples
of
Laymen
who
haue
bin
moued
to
do
the
like
.
I
will
onely
insist
vpon
one
,
which
is
proper
vnto
them
quarto
modo
(
as
Logicians
speake
.
)
For
all
the
former
examples
of
felons
de
se
,
are
common
as
well
to
the
Cleargy
as
to
the
Laity
.
But
this
which
I
am
about
to
relate
,
is
peculiar
to
Cleargy-men
,
and
Lay-men
haue
no
part
therein
▪
being
a
murther
committed
vpon
a
proud
conceit
which
popish
priests
had
of
their
merits
,
that
they
(
forsooth
)
did
as
farre
exceed
Lay-mens
merits
,
as
the
pillars
in
the
Church
do
their
shadowes
.
For
though
Laymen
put
great
confidence
in
them
,
yet
they
neuer
so
relyed
vpon
them
,
as
that
they
would
aduenture
to
cast
themselues
from
the
top
of
a
high
towre
,
or
into
a
deepe
well
:
which
befel
this
merit-monger
of
whom
we
speake
.
The
story
is
this
.
A
Monk
called
Heron
,
hauing
liued
fifty
yeares
in
an
Ermitage
,
and
strictly
obserued
the
rules
and
orders
of
his
founder
,
was
so
puffed
vp
with
pride
&
vaine
conceit
of
himselfe
,
in
regard
of
the
merit
of
his
works
,
that
the
diuel
appeared
vnto
him
&
tempted
him
,
to
take
trial
of
the
vertue
of
them
by
casting
himselfe
into
a
well
;
assuring
him
he
should
escape
without
harme
.
The
fond
Frier
thinking
it
had
bin
an
Angel
sent
vnto
him
from
heauen
for
this
end
,
cast
himselfe
into
a
well
of
that
depth
,
that
the
bottome
of
it
could
not
be
seene
;
whence
being
drawne
out
again
with
much
ado
,
they
could
not
perswade
him
that
it
was
the
diuell
which
appeared
vnto
him
and
tempted
him
:
and
so
he
died
the
third
day
after
,
persisting
obstinate
in
this
opinion
.
This
story
I
found
in
a
fragment
of
a
Latin
booke
(
the
author
whereof
is
not
knowne
)
written
faire
in
parchment
,
and
seemeth
to
be
of
great
antiquity
,
at
leastwise
of
as
great
as
such
Ecclesiasticall
records
may
be
.
But
who
euer
was
the
author
thereof
,
certen
it
is
,
he
was
a
fauourer
of
the
fraternity
.
For
he
speaketh
of
them
,
as
being
one
of
the
same
order
,
and
giues
them
brotherly
warning
to
looke
to
themselues
.
I
will
therefore
alleadge
the
Latin
story
word
for
word
,
as
I
copied
it
out
of
the
said
fragment
,
which
(
I
take
it
)
neuer
came
to
light
before
:
for
otherwise
I
would
haue
contented
my selfe
to
haue
aduertised
the
Reader
thereof
.
Howbeit
if
it
haue
passed
the
presse
,
I
shall
do
no
man
wrong
but
my self
,
sith
I
haue
eased
the
Reader
of
so
much
paine
in
the
copying
of
it
out
.
Certaine
of
mine
acquaintance
to
whom
I
shewed
it
,
are
of
opinion
that
it
is
to
be
found
in
a
booke
called
Vitae
Patrum
.
DE
MORTE
HERONIS
SENIS
.
Heronem
post
multorum
laborem
annorum
deceptum
,
quòd
non
habuit
discretionem
.
ET
vt
hanc
candem
definitionem
antiquitùs
à
sancto
Antonio
&
caeteris
patribus
promulgatam
,
recens
quoque
(
sicut
promisimus
)
confirmet
exemplum
,
recolite
id
quod
nuper
gestum
,
oculorum
vestrorum
vidistis
obtutibus
:
senem
videlicet
Heronem
ante
paucos
admodum
dies
illusione
Diaboli
,
à
summis
ad
ima
deiectum
,
quem
quinquaginta
anni●
in
hac
Eremo
commoratum
,
singulari
districtione
rigorem
continentiae
tenuisse
meminimus
,
&
solitudinis
secreta
vltra
omnes
hîc
commorantes
miro
feruore
sectatum
.
Hic
igitur
quo
pacto
quáue
ratione
post
tantos
labores
ab
insidiatore
illusus
,
grauissimo
corruens
lapsu
,
cunctos
in
hac
eremo
constitutos
luctuoso
dolore
percussit
?
Nónne
quòd
minus
virtute
discretionis
possessa
,
suis
definitionibus
regi
,
quàm
consilijs
vel
collationibus
fratrum
atque
institutis
maiorum
maluit
obedire
?
Siquidem
tanto
rigore
immutabilem
〈◊〉
continentiam
semper
exercuit
,
&
solitudinis
cellaeque
ita
iugiter
secreta
sectatus
est
,
vt
ab
eo
participationem
in●undi
confraternitate
conniuij
,
ne
veneratio
quidem
dici
paschalis
aliquando
potuerit
obtinere
:
in
qua
fratribus
cunctis
pro
anniuersaria
solemnitate
in
Ecclesia
retentatis
,
solus
non
poterat
aggredi
,
ne
quantulumcunque
,
perceptione
leguminis
parui
,
à
suo
videretur
proposito
relaxasse
.
Qua
praesumptione
deceptus
,
Angelum
Satanae
vel●ti
Angelum
lucis
●um
summa
veneratione
suscipiens
,
eiusque
praeceptis
prono
obediens
famulatu
,
semetipsum
in
puteum
,
cuius
profunditatem
oculorum
non
attingit
intuitus
,
praecipitem
dedit
:
de
Angeli
videlicet
sui
sponsione
non
dubitans
,
qui
●um
pro
merito
virtutum
ac
laborum
suorum
,
nequaquam
posse
firmauerat
vlli
iam
discrimini
subiacere
.
Cuius
rei
fidem
vt
experimento
suae
sospitatis
euidentissimè
comprobaret
,
supradicto
se
puteo
nocte
intempesta
illusus
iniecit
:
magnum
sc.
virtutis
suae
meritum
probaturus
cum
inde
exisset
ill●sus
.
De
quo
cum
penè
iam
exanguis
ingenti
fratrum
labore
fuisset
extractus
,
vitam
die
tertia
finiturus
,
quod
his
deterius
est
,
ita
in
deceptionis
suae
permansit
obstinatione
,
vt
ei
nec
experimentum
quidem
mortis
suae
potuerit
persuadere
,
quòd
fuisset
daemonum
calliditate
delusus
.
Quamobrem
pro
meritis
tantorum
laborum
&
annorum
numerositate
,
qua
in
eremo
perdurauit
,
hoc
miseratione
&
humanitate
summa
ab
his
qui
eius
compatiebantur
exitio
,
vix
à
Presbytero
&
Ab●ate
Paphnutio
potuit
obtineri
,
vt
non
inter
biothanatous
reputatus
,
etiam
memoria
&
oblatione
pausantium
iudicaretur
indignus
.
And
here
I
thought
it
not
amisse
to
alleadge
another
place
out
of
the
same
booke
,
where
mention
is
made
of
an
Abbot
,
who
was
in
like
sort
deluded
by
the
diuell
,
though
not
so
dangerously
as
the
former
.
DE
ILLVSIONE
ABBATIS
IOHANNIS
.
IN
quo
etiam
Abbatem
Iohannem
qui
*
lico
commoratur
,
nouimus
nuper
illusum
.
Nam
quum
exhausto
corpore
atque
defecto
,
perceptionem
cibi
biduano
ieiunio
distulisset
,
accedenti
ei
ad
refectionem
die
postero
,
veniens
diabolus
in
figura
Aethiopis
tetri
,
atque
ad
eius
genua
prouolutus
,
Indulge
,
inquit
,
mihi
,
quòd
ego
tibi
hunc
laborem
indixi
.
Itaque
ille
vir
tantus
&
discretionis
ratione
perfectus
,
sub
colore
continentiae
incongruenter
exercitatus
,
intellexit
se
ab
hoc
calliditate
diaboli
circumuentum
,
talique
distentum
●eiunio
,
vt
lassitudinem
non
necessariam
,
immò
etiam
spiritui
nocituram
,
fatigato
corpori
superponeret
:
&
paracharaximo
scilicet
illusus
numismatis
,
cum
in
illo
veri
regis
imaginem
veneratus
est
,
parum
discutit
an
esset
legitimè
figuratum
.
Vltima
verò
obseruatio
huius
probabilis
trapezitae
,
quam
de
inquisitione
ponderis
esse
praediximus
,
taliter
implebitur
,
si
quicquid
gerendum
cogitatio
nostra
suggesserit
,
omni
scrupulo
retractantes
,
atque
in
nostri
pectoris
trutina
collocantes
,
aequilibratione
iustissima
perpend●mus
,
an
plenum
honestate
communi
sit
,
an
timore
domini
sit
graue
,
an
integrum
sensu
,
aut
humana
ostentatione
,
aut
aliqua
nouitatis
praesumptione
sit
leue
:
an
meriti
eius
pondus
inanis
cenodoxiae
non
iniminuerit
,
vel
adroserit
gloria
,
&
sic
ea
protinus
ad
examen
publicum
trutinantes
,
id
est
,
ad
Prophetarum
&
Apostolorum
actus
,
ac
testimonia
conferentes
,
vel
tanquam
integra
atque
perfecta
,
&
illis
compensantia
teneamus
,
vel
tanquam
imperfecta
,
atque
damnosa
,
nec
illorum
ponderi
consonantia
,
omni
cautione
ac
diligentia
refu●emus
.
CHAP.
XXV
.
Of
Blasphemies
vttered
by
Popish
Prelates
.
THe
blasphemies
of
our
good
Catholickes
of
the
Popish
Cleargie
,
I
here
handle
apart
from
those
of
the
Laitie
:
not
intending
thereby
to
honour
them
,
or
thinking
it
more
fitting
and
beseeming
them
,
but
yeelding
rather
to
my
memory
,
which
doth
not
alwayes
furnish
me
with
fit
examples
as
often
as
I
could
wish
,
but
maketh
me
to
attend
and
wait
,
whereby
I
am
constrained
in
the
meane
time
to
intreate
of
some
other
argument
,
whereof
I
haue
examples
more
ready
at
hand
.
But
the
Reader
can
lose
nothing
by
the
bargaine
:
for
the
longer
my
memory
causeth
me
to
stay
,
the
more
examples
it
affoordeth
me
afterwards
,
which
I
communicate
&
impart
vnto
him
.
2
But
not
to
dwell
too
long
in
the
preface
,
we
haue
here
first
to
note
,
that
whereas
it
was
said
in
old
time
as
it
were
by
way
of
a
prouerbe
,
He
sweareth
like
a
gentleman
:
(
for
it
was
thought
a
thing
vnbeseeming
a
base
pais●nt
to
renounce
God
,
non
pertinere
ad
rurales
renuntiare
Deum
,
as
we
heard
before
out
of
Menot
)
others
were
wont
to
say
&
do
euen
at
this
day
,
He
sweareth
like
a
carter
,
or
he
sweareth
like
an
Abbot
,
or
he
sweareth
like
a
Prelat
.
But
leauing
the
discussing
of
this
question
to
others
,
(
viz.
which
of
all
three
is
grounded
vpon
best
reason
)
this
one
thing
I
will
say
by
the
way
,
that
gentlemen
and
carters
haue
learned
the
tricke
or
trade
or
art
of
blaspheming
of
Popish
Prelats
and
other
polshorne
Popelings
,
and
not
they
of
them
.
And
I
doubt
not
but
all
men
of
good
and
sound
iudgement
,
and
such
as
are
not
caried
away
with
preiudice
in
regard
of
partialitie
or
priuate
respect
,
will
iumpe
with
me
in
this
opinion
.
If
they
shall
say
that
Church-men
haue
bin
indeed
maisters
in
that
trade
,
but
that
their
schollers
haue
excelled
them
;
I
easily
accord
that
in
some
blasphemy
they
might
farre
exceed
them
.
But
two
sort●
of
blasphemies
there
are
,
which
are
proper
and
peculiar
to
them
alone
.
For
whereas
Lay-men
blaspheme
God
but
in
word
onely
,
Church-men
blaspheme
him
also
in
deed
:
for
they
both
dishonor
him
by
their
wicked
liues
,
and
teare
him
in
peeces
with
their
bloudy
oathes
:
(
for
I
take
the
word
here
in
a
more
generall
acception
then
it
is
commonly
taken
,
being
directed
by
the
Greeke
Etymology
formerly
spoken
of
.
)
And
though
we
should
but
speake
of
blasphemies
in
word
only
,
how
many
sorts
(
may
we
thinke
)
are
there
to
be
found
in
the
writings
of
these
Sir
Iohns
,
of
which
Lay-men
neuer
dreamed
?
3
First
therfore
to
begin
with
blasphemies
common
as
well
to
Laicks
as
Clericks
,
vttered
in
dishonor
of
God
by
these
swearing
swaggerers
and
fustian
fooles
,
it
will
not
sinke
into
my
head
,
that
secular
men
euer
rapped
out
such
wicked
and
wild
oathes
as
Church-men
haue
done
,
but
rather
the
contrary
.
How
euer
it
be
,
this
I
am
sure
of
,
that
though
I
continued
long
in
Italy
(
where
aboue
all
other
countries
blasphemy
doth
most
fearfully
abound
)
and
was
often
in
place
(
though
sore
against
my
will
)
where
I
heard
very
outragious
&
detestable
speeches
against
our
Sauiour
Christ
and
the
blessed
Virgin
(
whom
they
handle
after
a
farre
stranger
manner
then
they
do
in
France
,
)
yet
neuer
heard
I
such
a
blasphemy
as
this
,
which
was
vttered
by
a
Priest
at
Rome
,
Al
dispetto
di
quel
can
che
pendeua
nella
Croce
.
He
had
indeed
belched
out
sundry
other
before
he
came
to
this
which
he
reserued
for
the
last
to
make
vp
his
mouth
withall
,
as
being
most
horrible
of
all
the
rest
.
And
what
moued
him
(
may
we
think
)
to
breake
forth
into
this
blasphemy
,
but
a
strumpet
of
his
(
forsooth
)
who
had
playd
him
a
slippery
touch
,
as
himselfe
affirmed
.
As
〈◊〉
this
were
not
to
play
Will
Sommers
to
strike
his
next
fellow
:
that
because
the
curtizan
had
angered
him
,
he
would
reuenge
himselfe
vpon
God
,
and
so
despite
and
villanize
him
,
as
neither
Turke
nor
Iew
could
haue
done
worse
.
For
he
further
added
a
most
execrable
speech
,
which
I
will
here
omit
.
As
for
blasphemies
vttered
in
coole
bloud
without
choler
,
passion
or
heate
of
affection
,
our
good
Catholicks
of
the
Romish
hierarchy
are
so
far
from
being
indebted
to
the
Laity
,
that
(
except
they
will
be
very
vngrateful
)
they
must
needs
acknowledge
themselues
much
beholding
vnto
them
:
for
proofe
wherof
,
as
I
haue
alleadged
examples
of
the
blasphemies
of
the
one
,
so
I
wil
here
alleadge
some
few
of
the
other
.
And
first
I
wil
begin
with
that
which
is
spoken
in
way
of
a
prouerbe
,
Weepe
not
,
for
perhaps
it
is
not
true
.
Which
grew
(
as
it
is
said
)
vpon
speech
of
one
that
preached
of
the
passion
,
who
after
he
had
made
the
poore
people
shed
teares
by
the
pitifull
exclamations
which
he
made
vpon
the
cruel
death
which
our
Sauiour
suffered
vpon
the
crosse
▪
hauing
had
the
pastime
and
sport
he
looked
for
,
said
,
Weepe
not
,
for
perhaps
it
is
not
true
.
And
what
shall
we
say
of
the
ghostly
father
,
who
preaching
at
Tours
(
about
three
or
foure
yeares
ago
)
said
,
These
wicked
Huguenots
do
vtterly
renounce
the
Pope
,
and
say
,
that
we
are
onely
to
hold
that
which
Christ
hath
taught
:
But
I
tell
you
,
that
if
Christ
and
the
Pope
should
sit
here
either
of
them
in
a
chaire
,
and
the
one
of
them
should
enioyne
me
one
thing
,
and
the
other
another
;
I
would
obey
the
Pope
rather
then
Christ
.
And
this
agreeth
well
with
that
which
an
Italian
writeth
of
a
Cardinall
,
who
being
sick
vnto
the
death
,
and
desirous
to
be
shriuen
,
when
his
confessor
told
him
(
vpon
occasion
)
that
he
ought
to
worship
one
only
God
.
So
I
do
(
quoth
he
)
and
that
is
the
Pope
.
For
seeing
that
the
Pope
is
God
on
earth
(
and
that
both
are
not
to
be
worshipped
)
I
had
rather
worship
him
that
is
visible
,
then
God
who
is
inuisible
.
His
confessor
replying
againe
,
and
telling
him
,
that
the
Pope
was
neither
God
nor
Christ
(
albeit
the
simple
seduced
world
did
hold
him
for
his
vicar
.
)
How
(
quoth
he
)
can
it
be
said
,
that
the
Pope
is
Christs
Vicar
?
if
that
were
so
,
Christ
should
be
greater
then
the
Pope
.
But
I
would
thou
shouldst
know
,
that
if
he
should
come
in
proper
person
to
Rome
,
the
Pope
would
not
entertaine
him
,
except
he
would
submit
himselfe
and
kisse
his
pantoufle
.
Notwithstanding
Pope
Iulius
the
third
(
otherwise
called
Iohn
Maria
de
Monte
)
was
content
to
be
called
Gods
Vicar
,
when
●he
said
,
that
if
God
was
so
angry
for
an
apple
,
that
for
it
he
cast
our
first
father
Adam
out
of
Paradise
,
then
might
he
(
who
was
his
Vicar
)
wel
be
angry
for
a
Peacock
which
is
a
greater
matter
(
I
wisse
)
then
an
apple
.
This
he
meant
of
a
Peacock
serued
him
in
at
dinner
,
which
he
had
commaunded
should
be
kept
cold
for
supper
,
but
was
not
.
For
which
ouersight
being
in
a
wonderfull
chafe
,
a
Cardinall
sitting
with
him
at
the
table
,
told
him
that
he
ought
not
to
be
so
angry
for
such
a
trifle
:
to
whom
the
Pope
answered
as
is
aforesaid
.
The
same
holy
father
missing
his
dish
of
porke
,
which
was
wont
to
be
one
of
his
standing
dishes
,
(
for
he
loued
porke
and
peacock
exceeding
well
)
when
his
steward
told
him
,
that
the
Physition
had
giuen
order
there
should
be
none
serued
in
,
because
it
was
hurtfull
for
his
health
:
he
would
not
take
this
reason
for
good
payment
,
but
began
to
despite
him
whose
vicar
he
boasted
himselfe
to
be
,
saying
:
Porta
mi
quel
mio
piatto
,
all
dispetto
di
Dio:
Fetch
me
my
[
*
](A68037-e46260-b)
*
My
dish
of
meate
,
●●●lic●
.
Porke
in
despight
of
God
.
In
reading
of
which
story
,
that
came
to
my
mind
which
I
heard
reported
of
Pope
Paul
the
third
,
how
that
in
procession
at
Rome
,
where
the
Corpus
Christi
(
as
they
call
it
)
was
solemnly
caried
before
him
in
procession
,
he
should
say
,
that
if
the
company
which
went
before
staid
so
long
,
they
would
make
him
renounce
Christ
.
Wherupon
one
ranne
before
,
and
willed
them
to
march
on
faster
:
for
his
Holinesse
(
saith
he
)
is
in
such
a
rage
by
reason
of
your
long
stay
,
that
he
is
ready
to
renounce
Christ
and
all
the
Kirielle
.
Consider
(
gentle
Reader
)
how
handsomly
these
things
hang
together
,
that
he
which
went
in
solemne
procession
in
honour
of
the
body
of
Christ
(
as
they
would
make
vs
beleeue
)
should
deny
Christ
.
But
they
who
by
the
grace
of
God
haue
their
eies
opened
to
see
such
abuses
,
ought
to
consider
what
the
Greek
prouerb
saith
of
such
speeches
,
that
Often
when
the
tongue
trippeth
,
it
telleth
the
truth
.
For
(
considering
the
abuse
therein
committed
)
were
it
not
better
to
deny
Christ
,
then
to
make
him
such
a
morrice
dancer
in
a
May-game
?
An
example
of
this
tripping
we
haue
in
him
who
said
to
a
Priest
,
Come
and
say
Masse
in
an
hundred
thousand
diuels
names
,
for
my
maister
is
angry
.
Another
Masse-monging
gentleman
of
Lorraine
being
angry
with
his
sonne
(
who
was
a
Masse-maligner
)
said
vnto
him
,
Get
you
to
Masse
in
the
diuels
name
,
to
Masse
.
Whereof
his
sonne
tooke
aduantage
,
acknowledging
that
his
father
spake
truer
then
he
was
aware
.
But
to
returne
to
our
blasphemers
,
we
find
that
the
[
*
](A68037-e46350-b)
*
Popes
.
Vicars
aforesaid
made
no
conscience
to
appropriate
and
apply
to
themselues
(
some
in
earnest
,
others
in
sport
)
those
texts
of
Scripture
,
wherein
he
(
whose
vicars
they
pretend
themselues
to
be
)
speaketh
of
himselfe
.
Alexander
the
fift
lying
on
his
death
bed
,
vsed
the
same
words
to
those
that
stood
about
him
that
Christ
did
to
his
Apostles
,
My
peace
I
giue
vnto
you
,
my
peace
I
leaue
with
you
.
And
Pope
Paul
the
third
knew
how
to
apply
the
words
of
Saint
Paul
:
I
would
wish
my selfe
separate
from
Christ
for
my
brethren
,
which
are
my
kinsmen
according
to
the
flesh
.
For
being
told
vpon
a
time
by
certaine
Cardinals
in
open
Consistory
,
that
he
could
not
giue
Parma
and
Plays●nce
to
his
bastards
,
except
he
would
damne
himselfe
:
he
answered
them
in
this
sort
,
If
Saint
Paul
bare
so
tender
an
affection
to
his
countrymen
(
whom
he
calleth
his
brethren
)
that
he
desired
to
be
separate
from
Christ
to
the
end
they
might
be
saued
;
why
should
not
I
beare
so
tender
an
affection
to
my
sonnes
and
nephewes
,
as
to
labour
to
make
them
great
with
the
hazard
of
mine
owne
saluation
?
As
for
the
speech
of
Pope
Leo
the
tenth
,
it
suteth
better
with
the
atheist
call
speech
of
the
gallant
who
said
,
Weepe
not
,
for
perhaps
it
is
not
true
.
For
when
Cardinall
Bembus
alleadged
a
certaine
place
out
of
the
new
Testament
,
he
answered
him
in
this
sort
,
O
what
wealth
haue
we
gotten
by
this
fable
of
Christ
?
of
which
blasphemy
,
not
only
this
Pope
,
but
the
greatest
part
of
his
pu●-fellows
are
guilty
in
the
highest
degree
,
if
we
may
iudge
of
the
tree
by
his
fruites
.
4
There
are
also
sundry
other
blasphemies
vttered
by
these
Sir
Iohns
▪
as
well
in
their
disputations
as
in
their
sermons
and
writings
,
of
which
I
will
here
alleadge
some
few
examples
.
A
popish
Prelate
disputing
on
a
time
against
certaine
his
aduersaries
,
said
he
wondred
that
they
vnderstood
not
a
text
in
the
new
Testament
,
very
pregnant
to
stop
the
mouthes
of
the
Lutherans
in
the
matter
of
Iustification
by
faith
onely
.
For
marke
(
said
he
)
when
the
Apostles
were
on
the
sea
in
a
sm●ll
ship
▪
tossed
with
the
wind
,
Saint
Peter
(
being
a
Lutheran
,
and
bel●euing
that
his
b●●e
●aith
was
able
to
saue
him
)
said
vnto
Christ
,
Bid
me
come
vnto
thee
vpon
the
waters
.
And
(
he
hauing
bidden
him
come
)
leapt
into
the
sea
with
his
naked
f●ith
and
hardly
escaped
drowning
:
Nay
,
he
had
bin
drowned
out
of
question
,
if
Christ
had
not
miraculously
assisted
him
and
pulled
him
into
the
ship
,
causing
him
to
returne
to
his
worke
againe
,
viz.
to
his
rowing
.
Now
then
let
these
fellows
who
rely
so
much
vpon
their
faith
,
go
and
drowne
with
S.
Peter
if
they
wil.
For
my
part
I
am
not
determined
to
forsake
the
smal
vessel
,
but
to
abide
in
it
rowing
at
one
oa●e
or
other
,
still
labouring
and
exercising
my selfe
in
good
workes
.
If
we
had
no
other
example
,
this
alone
were
sufficient
to
shew
how
these
Sir
Iohns
dallied
with
the
Scriptures
.
Howbeit
there
are
infinite
like
to
be
found
.
Among
which
,
that
of
a
Popish
Prelate
is
very
common
,
who
was
not
ashamed
to
say
,
that
Saint
Paul
spake
many
things
which
he
might
well
haue
concealed
,
and
that
if
he
had
considered
the
offence
which
might
haue
bin
taken
thereat
,
he
would
haue
bin
better
aduised
before
he
had
spoken
them
.
But
what
greater
blasphemies
could
all
the
diuels
in
hell
deuise
and
forge
,
then
those
which
we
reade
in
the
booke
of
Conformities
,
printed
at
Millan
by
one
Gotard
Pontice
,
in
the
yeare
1510.
and
after
that
in
other
places
?
where
sundry
things
are
recorded
more
like
dreames
and
dotages
then
true
stories
.
For
though
the
world
in
old
time
was
maruailously
blinded
(
as
we
know
)
in
such
sort
that
a
man
would
haue
thought
they
had
(
through
the
iust
iudgment
of
God
)
shut
their
eyes
,
that
they
might
not
see
the
truth
:
yet
was
it
nothing
to
the
blindnesse
of
those
blind
bayards
,
who
published
the
book
of
Conformities
,
containing
such
horrible
,
hideous
and
hellish
blasphemies
,
that
it
is
almost
incredible
there
should
any
be
found
so
gracelesse
as
once
durst
breathe
or
belch
them
out
.
For
proofe
whereof
consider
these
particulars
:
Christ
was
transfigured
but
once
,
S.
Francis
twenty
times
.
Christ
changed
water
into
wine
but
once
,
S.
Francis
did
it
thrise
.
Christ
felt
the
paine
of
his
wounds
but
a
short
time
,
S.
Francis
felt
the
paine
of
his
for
the
space
of
two
yeares
together
.
And
as
for
miracles
,
as
giuing
sight
to
the
blind
,
restoring
limmes
to
the
lame
,
casting
diuels
out
of
men
possessed
,
and
raising
the
dead
,
Christ
hath
done
nothing
in
comparison
of
S.
Francis
and
his
brethren
.
For
they
haue
giuen
sight
to
aboue
a
thousand
blind
;
they
haue
made
aboue
a
thousand
lame
to
walke
,
as
well
men
as
beasts
;
they
haue
cast
diuels
out
of
mo
then
a
thousand
demoniacks
,
and
haue
raised
aboue
a
thousand
from
death
to
life
.
Is
it
possible
that
a
man
should
heare
these
false
Friers
teach
and
preach
such
stuffe
as
this
without
spitting
in
their
faces
?
what
say
I
,
without
spitting
in
their
faces
?
nay
without
tearing
them
in
peeces
?
True
it
is
indeed
,
they
durst
not
say
in
plaine
termes
,
that
Christ
was
not
worthy
to
wipe
S.
Francis
his
shoes
for
they
are
content
to
say
that
●e
excelled
the
Apostles
,
the
Saints
,
and
the
Angels
:
)
But
hauing
confidently
auouched
that
his
miracles
did
infinitely
surpasse
Christs
miracles
:
they
thought
there
was
none
so
simple
but
could
easily
inferre
the
conclusion
,
though
he
had
neuer
studied
the
principles
of
Logicke
.
But
I
shall
desire
thee
(
gentle
Reader
)
to
lend
thy
patient
eare
to
other
sayings
in
this
booke
,
Fol.
5.
of
the
foresaid
impression
:
Beata
Maria
,
vt
Franciscus
mitteretur
in
mundum
,
Patri
supplicauit
.
Item
,
Maria
Francisci
precibus
indulgentiam
pro
peccatoribus
in
Ecclesiae
Sanctae
Mariae
de
Portiuncula
impetrauit
:
that
is
,
The
virgin
Mary
prayed
to
God
the
Father
that
he
would
send
Saint
Francis
into
the
world
:
and
by
his
intercession
obtained
pardon
for
sinners
in
the
Church
of
Saint
Mary
de
Portiuncula
.
But
herein
consisteth
the
very
quintessence
of
impudency
,
in
that
they
make
the
Scripture
to
come
at
their
whistle
,
and
serue
their
diuellish
legendary
lies
,
which
they
haue
coyned
of
their
S.
Francis
.
As
when
they
say
(
in
the
same
place
)
Franciscus
est
in
gloria
Dei
Patris
,
Phil.
2.
that
is
,
S.
Francis
is
in
the
glory
of
God
the
Father
.
He
that
desireth
to
heare
more
of
such
abuses
,
deprauations
and
falsifications
of
holy
Scripture
all
on
a
thrum
,
farre
more
incredible
then
the
former
,
let
him
reade
that
which
is
written
fol.
4.
Christus
fecit
Franciscum
sibi
similem
:
primò
in
vita
virtuosa
:
deinde
impressione
stigmatum
.
Hinc
de
beato
Francisco
illud
Ecclesiastici
44.
dicitur
,
Non
est
inuentus
similis
illi
,
qui
conseruaret
legem
Excelsi
.
Quibus
verbis
,
beati
Francisci
celebritas
,
praeclaritas
,
sanctitas
,
&
fama
radiosa
declaratur
.
Fuit
enim
homo
syncerissimus
.
Item
,
qualiter
,
quomodo
,
&
ad
quid
Deus
fecit
Franciscum
,
ostenditur
Genesis
1.
&
2.
vbi
sic
scribitur
,
Faciamus
hominem
(
id
est
Franciscum
)
ad
imaginem
&
similitudinem
nostram
:
&
praesit
piscibus
maris
,
&
volatilibus
coeli
,
&
bestijs
terrae
,
vniuersaeque
creaturae
,
omnique
reptili
quod
mouetur
in
terra
.
Et
sequitur
,
Formauit
Deus
hominem
de
limo
terrae
:
&
inspirauit
in
faciem
eius
spiraculum
vitae
,
&
factus
est
homo
in
animam
viuentem
.
Sequitur
,
Posuit
●um
in
Paradiso
,
vt
operaretur
&
custodiret
illum
.
Et
ibidem
,
Ex
omni
ligno
Paradisi
comede
:
de
ligno
autem
scientae
boni
&
mali
ne
comedas
.
Et
subditur
,
quòd
Deus
ait
,
quòd
non
erat
bonum
esse
hominem
solum
:
&
fecit
ei
adiutorium
simile
sibi
.
Et
tulit
vnam
de
cos●is
eius
,
&
ex
ea
Euam
aedificauit
.
In
quibus
verbis
ostenditur
quòd
B.
Franciscus
fuit
homo
,
primò
singularissimus
,
&
à
Deo
in
mundum
destinatus
,
non
casis
fortuito
,
aut
hominum
consilio
:
sed
diuina
prouidentia
,
qua
regulantur
omnia
.
Ideo
ad
hoc
ostendendum
dicitur
,
Faciamus
.
Verbum
est
totius
Trinitatis
beatum
Franciscum
ad
mundum
dirigentis
.
Secundò
,
quod
fuit
homo
syncerissimus
,
&
à
corporis
brutalitate
segregatus
:
quia
homo
fuit
,
&
per
consequens
non
sensualis
,
aut
sensualitati
corporis
deditus
,
sed
ab
ea
separatus
,
rationabilis
,
&
rationi
subditus
&
subiectus
.
Sic
enim
motus
sensuales
refrenauit
poenitentia
arctiori
vt
hostem
domesticum
perfectè
subijceret
,
&
sine
difficultate
rationi
pareret
.
Tertiò
,
quod
fuit
homo
perfectissimus
:
quia
ad
imaginem
Dei
.
Quartò
,
homo
exemplarissimus
:
quia
ad
Dei
similitudinem
.
Quintò
,
in
vita
rigidissimus
:
quia
piscibus
maris
praefuit
.
Sextò
,
Angelis
dilectissimus
:
quia
volatilibus
coeli
iunctus
fuit
.
Septimò
,
cunctis
peccatoribus
amicissimus
:
quia
bestijs
terrae
.
Octauò
,
Deo
vnitissimus
:
ideo
praefuit
vniuersae
creaturae
.
Nonò
,
diabolo
infestissimus
:
quia
omni
reptili
terr●
.
Decimò
,
sua
reputatione
abiectissimus
:
quia
de
limo
terrae
.
Vndecimò
,
gratia
plenissimus
:
quia
inspirauit
in
faciem
eius
spiraculum
vitae
.
Decimosecundò
,
operatione
virtuosissimus
:
quia
factus
est
in
animam
viuentem
.
Decimotertiò
,
Dei
contemplatione
intentissimus
:
quia
in
Paradiso
semper
erat
.
Decimoquartò
,
verbo
efficacissimus
:
quia
operatus
est
salutem
multorum
.
Decimoquintò
,
in
omnibus
ordinatissimus
:
quia
custodiuit
se
&
alios
.
Decimosextò
,
imitator
Apostolorum
&
perfectorum
:
quia
ex
omni
ligno
comedit
.
Decimoseptimò
,
excecrator
scelerum
contra
Deum
commissorum
:
quia
de
ligno
mali
non
comedit
.
Decimooctauò
,
paupertatis
desponsator
,
&
abdicator
terrenorum
:
quia
adiutorium
simile
sibi
,
videlicet
,
contubernium
paupertatis
est
sibi
datum
.
Vltimò
,
ordinator
omni●
sanctitatis
&
religionis
:
quia
ex
eo
Ecclesia
quoad
tres
ordines
est
formata
.
Tres
enim
propagines
ex
ipso
sunt
,
velut
ex
lateris
costa
germinatae
&
productae
.
That
is
,
Christ
hath
made
S.
Francis
like
to
himselfe
:
first
,
in
his
vertuous
life
:
next
in
imprinting
his
wounds
in
his
body
.
Wherupon
it
is
said
,
Ecclesiast.
44.
There
was
none
like
vnto
him
in
keeping
the
law
of
the
most
high
.
Which
words
set
forth
the
fame
,
the
excellency
,
sanctity
,
and
glory
of
S.
Francis
.
Item
,
of
what
quality
,
how
,
and
to
what
end
God
created
S.
Francis
,
is
set
downe
Gen.
1.
&
.
2.
chap.
where
it
is
said
,
Let
vs
make
man
(
that
is
S.
Francis
)
after
our
image
and
similitude
:
and
let
him
haue
dominion
ouer
the
fish
of
the
sea
,
the
fowles
of
the
ayre
,
the
beasts
of
the
field
,
and
all
creeping
things
which
moue
vpon
the
earth
.
And
then
it
followeth
,
God
made
man
of
the
slime
of
the
earth
,
and
breathed
into
his
face
the
breath
of
life
,
and
man
was
made
a
liuing
soule
.
Item
,
the
Lord
God
took
man
and
placed
him
in
the
garden
of
Eden
to
dresse
it
and
keepe
it
:
and
commanded
him
,
saying
,
Of
euery
tree
of
the
garden
thou
shalt
eate
,
but
of
the
tree
of
knowledge
of
good
and
euill
thou
shalt
not
eate
.
After
it
is
said
,
It
is
not
good
that
man
should
be
alone
:
and
he
made
him
an
helper
like
vnto
himselfe
,
and
tooke
out
one
of
his
ribs
and
thereof
made
Eue.
By
which
words
it
is
manifest
,
first
that
S.
Francis
was
a
most
singular
man
,
one
whom
God
had
preordained
should
come
into
the
world
,
not
by
chance
,
or
by
the
counsell
of
men
,
but
by
his
owne
prouidence
,
whereby
he
disposeth
and
gouerneth
all
things
.
And
therefore
it
is
sayd
,
Let
vs
make
:
A
speech
vttered
by
all
the
persons
in
the
Trinity
,
appointing
S.
Francis
to
come
into
the
world
.
Secondly
,
that
he
was
most
pure
,
void
of
all
carnality
,
brutishnes
and
sensuality
:
for
he
was
a
man
,
and
so
consequently
not
carnal
nor
addicted
to
fleshly
lusts
as
beasts
are
:
but
exempt
from
it
,
as
hauing
an
vnderstanding
soule
,
obedient
&
subiect
to
reason
.
So
that
through
his
strict
penance
,
he
so
wel
curbed
and
kept
in
his
sensuall
appetite
,
that
he
perfectly
foyled
and
brought
vnder
his
intestine
enemy
,
obeying
reason
without
difficulty
.
Thirdly
,
most
perfect
,
because
he
was
created
in
the
image
of
God
.
Fourthly
,
a
most
perfect
exemplar
or
Idea
of
all
goodnesse
,
because
he
was
made
after
the
similitude
of
God
.
Fiftly
,
of
a
most
austere
and
strict
life
,
because
he
had
soueraignty
ouer
the
fishes
of
the
sea
.
Sixtly
,
most
beloued
of
the
Angels
,
because
he
was
ioyned
to
the
fowles
of
the
ayre
.
Seuenthly
,
a
great
friend
to
all
sinners
,
because
he
had
Lordship
ouer
all
the
beasts
of
the
field
.
Eightly
,
most
neerly
vnited
to
God
,
because
he
was
ruler
and
gouernour
of
all
creatures
.
Ninthly
,
a
mortall
enemy
to
the
diuel
,
because
he
had
power
ouer
all
that
creepeth
on
the
earth
.
Tenthly
,
of
all
men
most
base
in
his
owne
conceit
,
because
he
was
made
of
the
dust
of
the
earth
.
11.
Most
replenished
with
grace
,
because
God
breathed
into
him
the
breath
of
life
.
12.
Ful
of
vertue
and
operation
,
because
he
was
made
a
liuing
soule
.
13.
Rauished
with
the
contemplation
of
God
,
because
he
was
alwayes
in
Paradise
.
14.
Most
mighty
in
word
,
because
he
saued
many
.
15.
Most
orderly
in
all
his
actions
,
because
he
kept
others
and
himselfe
also
.
16.
An
imitator
of
the
Apostles
and
of
the
perfect
;
for
he
did
eate
of
euery
tree
.
17.
A
detester
of
all
wickednesse
committed
against
God
,
because
he
did
not
eate
of
the
tree
of
knowledge
of
euill
.
18.
One
that
had
(
as
it
were
)
betrothed
himselfe
to
pouerty
,
renouncing
the
world
;
because
God
gaue
him
an
helper
to
assist
him
,
viz.
pouerty
to
be
his
companion
.
And
lastly
,
a
dispenser
of
all
sanctity
and
religion
,
because
of
him
the
Church
was
formed
,
as
concerning
the
three
orders
:
for
those
three
branches
sprang
out
of
him
,
as
from
a
rib
taken
out
of
his
side
.
Nay
there
is
no
testimony
of
Scripture
from
the
first
chapter
of
Genesis
to
the
end
of
the
Apocalyps
,
which
is
not
vsed
or
rather
abused
to
magnifie
and
set
out
the
order
of
S.
Francis
.
Fol.
83.
Et
ideo
Iohannes
Euangelista
,
postquam
Apoc.
cap.
7.
descripsit
tempus
missionis
●
.
Francisci
,
scilicet
sub
apertione
sexti
sigilli
,
&
quomodo
est
missus
:
quia
vt
Angelus
habens
signum
Dei
viui
:
subdit
de
multitudine
,
Francisci
praedicatione
,
vita
&
exemplo
,
&
suorum
sociorum
,
ad
Christum
conuersa
&
conuertenda
.
Quum
dicit
,
quod
vidit
numerum
signatorum
,
centum
quadraginta
quatuor
millia
ex
omni
tribu
filiorum
Israel
:
hoc
potest
exponi
,
quod
in
hoc
ordine
tot
essent
futuri
fratres
,
siue
conuertendi
per
fratres
,
deducto
populo
ad
Dominum
,
&
hoc
in
ordinis
processu
.
Vel
tempore
Antichristi
,
quando
hic
ordo
,
destructis
aliis
ordinibus
,
praedicabit
contra
Antichristum
.
Et
tunc
iuxta
dictum
Apostoli
&
Scripturae
,
&
Apoc.
cap.
8
,
reliquiae
Israel
ad
Dominum
conuertentur
.
Vel
potest
dici
,
quod
per
numerum
certum
(
iuxta
modum
loquendi
Scripturae
)
accipit
incertum
:
vt
non
solùm
sint
signati
,
scilicet
habitu
Francisci
&
crucifixi
,
centum
quadraginta
quatuor
millia
,
sed
infiniti
alij
.
Et
hoc
videtur
Iohannes
innuere
,
quum
subdit
,
quod
vidit
post
praedicta
turbam
magnam
,
quam
nemo
dinumerare
poterat
:
ex
omnibus
tribubus
,
populis
&
linguis
,
&c.
Sic
ergo
multitudine
locorum
per
angulos
mundi
diffusorum
,
apparet
multitudo
fratrum
qui
sunt
istius
ordinis
.
That
is
,
And
therefore
Saint
Iohn
the
Euangelist
(
Apocal.
7.
)
hauing
set
downe
the
time
when
Saint
Francis
should
be
sent
into
the
world
,
namely
,
at
the
opening
of
the
sixt
seale
:
and
in
what
sort
,
viz.
as
an
Angell
hauing
the
signe
of
the
liuing
God
:
He
telleth
vs
of
the
multitude
which
should
be
conuerted
to
Christ
by
the
holy
life
and
doctrine
of
him
and
his
fellows
.
When
he
saith
,
that
the
number
of
those
which
were
sealed
was
an
hundred
fortie
and
foure
thousand
of
all
the
tribes
of
Israel
:
which
may
be
thus
expounded
,
that
there
should
be
so
many
Friers
of
that
Order
,
or
of
such
as
were
to
be
conuerted
by
their
meanes
,
(
the
people
being
brought
vnto
the
Lord
)
and
that
in
the
continuation
of
the
order
;
or
rather
in
the
time
of
Antichrist
,
when
this
order
should
preach
against
Antichrist
,
the
rest
being
abolished
.
And
then
(
according
to
the
saying
of
the
Apostle
,
the
Scripture
,
and
the
Apocalyp
.
chap.
8.
)
The
remnant
of
Israel
shall
be
conuerted
to
the
Lord
.
Or
it
may
be
said
,
that
by
a
certaine
number
(
in
the
Scripture
phrase
)
is
meant
an
vncertaine
:
to
wit
,
that
there
shall
not
onely
be
an
hundred
forty
and
foure
thousand
Franciscans
and
Crucigeri
sealed
,
but
an
infinite
number
of
others
also
.
And
this
seemeth
to
be
Saint
Iohns
meaning
when
he
saith
,
that
he
saw
a
great
multitude
which
could
not
be
numbred
,
of
all
tribes
,
people
&
tongues
,
&c.
So
that
the
multitude
of
Franciscans
may
be
gathered
by
the
multitude
of
their
Couents
in
al
quarters
and
corners
of
the
world
.
And
fol.
4.
in
the
same
page
before
the
former
place
,
we
haue
these
words
:
Quibus
&
alijs
quae
hîc
omittuntur
,
quanta
est
gloria
beati
Francisci
,
euidenter
astruitur
&
monstratur
:
&
consequenter
apparet
,
quod
beatus
Franciscus
in
coelo
praemium
habet
magnum
:
&
in
sede
celsa
sublimatur
:
vt
de
ipso
dicatur
Domino
Iesu
illud
Psalmi
octaui
,
Gloriâ
&
honore
coronasti
eum
,
&
constituisti
super
opera
manuum
tuarum
.
Dedit
enim
illi
gloriam
regni
qualem
nullus
ante
eum
habuit
.
1.
Paral.
29.
that
is
,
by
which
(
and
sundry
other
particulars
here
omitted
)
it
may
appeare
how
great
the
glory
of
Saint
Francis
is
,
and
consequently
how
great
a
reward
he
hath
in
heauen
,
and
how
he
is
exalted
and
set
in
a
high
throne
.
For
Psal.
8.
the
holy
Ghost
saith
to
Christ
concerning
him
,
Thou
hast
crowned
him
with
glorie
and
honour
,
and
hast
set
him
ouer
the
workes
of
thy
hands
.
For
he
hath
giuen
him
a
greater
measure
of
glory
in
his
celestiall
kingdome
,
then
euer
he
gaue
to
any
before
him
.
1.
Paralip
.
29.
And
fol.
14.
Fuit
etiam
beatus
Franciscus
ministris
pluribus
&c.
that
i●
,
Saint
Francis
was
also
manifested
to
many
prouinciall
ministers
,
when
he
established
the
last
rule
.
At
which
words
of
Saint
Francis
,
Christ
bowing
himselfe
,
said
,
that
that
was
his
meaning
touching
the
obseruation
of
the
rule
;
and
thereupon
cried
with
a
loud
voice
in
their
hearing
,
that
himselfe
and
not
S.
Francis
was
author
thereof
.
It
is
there
further
said
,
that
Saint
Francis
kept
euery
iot
and
●ittle
of
the
law
.
And
fol.
17.
that
he
was
Patriarch
,
Prophet
,
Apostle
,
Martyr
,
Doctor
,
Confessor
,
Virgin
,
Angell
,
nay
aboue
all
Saints
whatsoeuer
,
most
conformable
to
Christ
.
And
fol.
46.
he
setteth
downe
the
names
and
sirnames
of
his
twelue
Apostles
,
viz.
Petrus
Cathanei
,
Iohannes
de
Capella
,
Philippus
Longus
,
&c.
And
straight
after
he
saith
,
As
Iudas
Iscariot
wrs
cast
out
of
the
office
of
Apostleship
vnder
Christ
,
so
Iohannes
de
Capella
was
put
from
his
Apostleship
vnder
Saint
Francis
.
And
what
would
we
more
?
when
they
sticke
not
to
say
(
fol.
220.
)
Beatus
Franciscus
titulatus
fuit
titulo
IESVS
per
conformitatem
quam
habuit
ad
vitam
Iesu
:
NAZARENVS
quia
vigo
purissima
:
REX
,
sensuum
interiorum
&
exteriorum
custodia
&
regulatione
.
IVDAEORVM
,
quia
iubilo
&
gaudio
plenus
creaturas
omnes
ad
Deum
laudandum
solicitauit
:
that
is
,
Saint
Francis
was
called
Iesus
in
regard
of
his
conformity
with
him
in
his
holy
life
.
A
Nazarite
,
because
he
was
a
most
pure
virgin
.
A
King
,
as
hauing
power
and
dominion
ouer
his
inward
and
outward
senses
.
Of
the
Iewes
,
because
that
being
full
of
spirituall
and
heauenly
ioy
,
he
stirred
vp
all
creatures
to
praise
God
.
But
enough
of
these
diabolical
and
damnable
speeches
:
for
I
suppose
I
am
come
to
the
height
of
the
blasphemous
impieties
of
these
Monkish
miscreants
,
if
I
may
so
call
them
to
expresse
the
impietie
,
whereof
their
blasphemies
giue
sufficient
testimony
.
5
Touching
blasphemies
which
haue
bene
vttered
in
the
pulpit
by
Popish
Preachers
,
I
wil
here
alleadge
some
few
examples
as
an
additament
to
the
former
,
yet
so
as
if
I
haply
omit
any
which
shall
afterward
come
to
my
mind
in
the
second
part
of
the
Apologie
(
where
I
am
to
shew
how
our
auncestors
suffered
their
Preachers
to
leade
them
by
the
nose
)
I
will
not
misse
there
to
insert
them
.
For
the
present
,
I
remember
a
speech
which
Menot
a
French
man
,
and
Barelete
an
Italian
deliuered
in
the
pulpit
,
containing
such
a
blasphemy
as
were
enough
to
make
the
haire
of
a
mans
head
stand
vpright
,
viz.
that
rather
then
Christ
should
not
haue
bin
crucified
,
the
vi●gin
Mary
would
haue
crucified
him
with
her
owne
hands
.
True
it
is
,
they
alleadge
their
authors
,
and
further
adde
that
it
proceeded
of
an
earnest
desire
she
had
of
the
saluation
of
mankind
.
But
because
it
might
otherwise
haply
seeme
incredible
,
I
will
here
set
downe
their
owne
words
,
quoting
the
place
where
they
are
to
be
found
.
First
then
in
the
sermons
of
Menot
fol.
169.
col.
3.
towards
the
end
,
somwhat
before
these
words
,
Finis
euangeliorum
quadragesimalium
,
we
reade
as
followeth
:
Audiui
ab
ore
magistri
Huet
,
in
conuenta
Parisiensi
praedicantis
,
quod
si
non
alius
se
obtulisset
,
virgo
Maria
tanto
zelo
amabat
redemptionem
generis
humani
,
quod
proprijs
manibus
filium
crucifixisset
.
As
for
Barelete
,
marke
what
he
saith
of
the
blessed
virgin
,
fol.
115.
col
.
2.
Quia
tempore
passionis
,
quamuis
sui
dolores
essent
intensi
,
videndo
filium
affligi
,
tamen
volebat
filium
mori
pro
humanae
generationis
salute
.
Et
vt
dicit
Archiepiscopus
,
Si
alius
modus
non
fuisset
,
ipsamet
filium
proprium
occidisset
:
quia
non
minor
erat
charitas
sua
quàm
Abrahae
,
qui
filium
suum
erat
paratus
occidere
.
Moreouer
he
saith
that
the
Apostles
went
to
complaine
to
her
of
her
sonne
,
because
he
kept
not
touch
with
them
in
sending
the
holy
Ghost
:
and
that
there
was
a
dissention
betweene
the
Father
and
the
holy
Ghost
,
who
feared
to
come
into
the
world
,
lest
they
should
be
dealt
with
as
the
Iewes
dealt
with
Christ
.
Vnde
isto
mane
veniunt
ad
Mariam
,
dicentes
,
Heu
,
filius
suus
nobis
promisit
mittere
spiritum
sanctum
:
hodie
sunt
decem
dies
quod
ascendit
,
&
adhuc
spiritum
sanctum
non
misit
.
Et
virgo
,
Non
dubitetis
quòd
hodie
omninò
mittet
:
nec
a●●
mittere
debuit
.
Et
ratio
,
Quando
Deus
traxit
populum
de
captiuitate
Aegypti
,
quinquagesimo
die
descendit
in
forma
ignis
in
monte
Sinai
,
dando
legem
:
fuit
figura
,
quod
quinquagesimo
die
resurrectionis
suae
,
nos
liberaret
&
viuificaret
,
vnde
ponamus
nos
in
oratione
.
Petrus
cum
alijs
se
ad
vnam
partem
posuit
:
Lazarus
cum
Lxxij
.
ad
aliam
:
&
Magdalena
cum
alijs
mulieribus
ad
aliam
:
&
virgo
Maria
in
medio
.
In
coelesti
palatio
facta
est
dissentio
inter
Patrem
&
Spiritum
sanctum
.
O
pater
(
inquit
filius
)
promisi
Apostolis
meis
paraclitum
&
consolatorem
:
tempus
aduenit
vt
promissionem
attendam
.
Cui
pater
,
Sum
contentus
:
indica
●piritui
sancto
.
Cui
Spiritus
sanctus
,
Dic
mihi
quomodo
te
tractauêre
?
Cui
filius
,
vide
me
per
charitatem
:
ostendit
ei
latus
&
manus
&
pedes
perforatas
.
Heu
mihi
,
sed
vadam
in
aliam
effigiem
,
quod
non
audebunt
me
tangere
.
Qui
descendit
cum
maximo
strepitu
.
Factus
est
repente
de
coelo
sonus
tanquam
aduenientis
,
&c.
See
fol.
178.
col.
1.
6
But
let
vs
heare
another
discourse
of
the
same
Preacher
,
stuffed
with
farre
greater
and
more
incredible
blasphemies
,
especially
considering
that
the
chiefest
mystery
of
Christian
religion
is
thereby
prophaned
.
Fol.
229.
col.
4.
these
be
his
words
:
Quamuis
ab
aterno
Deus
praedestinauerit
,
&c.
(
which
because
they
are
somwhat
long
&
tedious
,
it
shall
suffice
to
translate
them
into
English
,
abridging
them
in
some
places
:
)
Though
God
(
saith
he
)
had
decreed
the
incarnation
of
his
Son
,
and
the
saluation
of
mankind
from
all
eternitie
;
yet
it
was
his
wil
and
pleasure
that
it
should
be
impetrated
by
our
prayers
,
and
the
prayers
of
holy
people
:
so
that
the
holy
fathers
euen
with
teares
desired
to
see
that
day
;
and
how
great
their
desire
was
,
the
Scriptures
declare
.
Now
Adam
,
Enos
,
Enoch
,
Mathusalem
,
Lamech
and
Noe
(
who
liued
so
long
)
seeing
they
could
not
obtaine
the
thing
which
they
desired
,
resolued
to
send
Ambassadours
.
First
Esay
,
saying
chap.
16.
Lord
send
the
Lambe
the
gouernour
of
the
land
(
Agnum
dominatorem
terrae
.
)
And
chap.
45.
You
heauens
send
downe
your
deaw
from
aboue
,
&c.
And
in
the
64.
chapter
,
O
that
thou
wouldest
breake
the
heauens
and
come
downe
,
and
that
the
mountaines
might
melt
at
thy
presence
.
After
that
,
the
Prophets
send
Moses
,
Exod.
4.
Obsecro
Domine
,
mitte
quem
missurus
es
:
that
is
,
I
beseech
thee
,
O
Lord
,
send
him
whom
thou
shouldest
send
:
that
is
,
thou
hast
sent
me
before
for
a
particular
deliuerance
,
now
send
for
the
generall
deliuerance
.
After
that
,
the
Kings
sent
Dauid
,
who
spake
thus
,
Lord
shew
vs
●hy
mercy
,
and
giue
vs
thy
sauing
health
.
After
all
these
came
Aaron
,
sent
by
the
Priests
,
who
said
,
Lord
bow
the
heauens
and
come
downe
.
In
the
last
place
came
the
Church
,
which
said
,
Stirre
vp
thy
strength
and
come
,
O
Lord
lift
vp
thy selfe
.
The
Patriarches
seeing
that
these
requests
tooke
no
place
,
sent
women
.
First
Madame
Eue
went
and
spake
thus
,
Thou
hast
condemned
vs
for
our
sinne
,
yet
remember
it
not
O
God
,
but
deliuer
me
out
of
this
darke
dungeon
.
To
whom
God
answered
,
Eue
thou
hast
sinned
,
and
therefore
art
vnworthy
my
sonne
should
be
sent
into
the
world
for
thy
sake
.
The
second
was
Madame
Sara
,
who
said
▪
O
Lord
helpe
vs
:
to
whom
God
answered
,
Thou
art
not
worthy
:
for
thou
didst
not
beleeue
that
thou
shouldst
conceiue
and
beare
a
sonne
.
The
third
was
Madame
Rebecca
,
to
whom
God
said
,
Thou
shewedst
thy selfe
partiall
betweene
Iacob
and
Esau.
The
fourth
was
Madame
Iudith
,
to
whom
God
answered
,
Thou
hast
bin
a
murtherer
.
The
fift
was
Queene
Esther
,
to
whom
he
said
,
Thou
louedst
vanitie
too
much
,
when
thou
deckedst
thy selfe
to
please
King
Assuerus
.
At
last
they
sent
a
maid
of
fourteene
yeares
of
age
,
who
with
a
deiect
and
shamefast
countenance
kneeled
downe
and
said
,
I
beseech
thee
(
O
my
God
)
that
my
best
beloued
may
come
into
his
garden
,
that
he
may
eate
of
his
apples
.
(
This
garden
was
the
virgins
womb
.
)
Which
when
the
sonne
heard
,
he
said
vnto
his
father
,
O
my
father
,
I
haue
from
my
youth
loued
this
maid
,
and
haue
laboured
to
haue
her
to
my
spouse
.
Wherupon
God
the
Father
presently
calling
the
Angel
Gabriel
,
said
vnto
him
,
Gabriel
go
quickly
to
Nazareth
to
Mary
,
and
carry
her
these
letters
from
me
,
and
tell
her
that
I
haue
chosen
her
to
be
my
wife
.
Then
said
the
Sonne
,
And
tell
her
from
me
,
that
I
haue
chosen
her
to
be
my
mother
,
and
that
I
will
be
incarnate
in
her
wombe
;
I
will
be
her
sonne
,
and
she
shall
be
my
mother
:
Deliuer
her
this
message
.
Then
spake
the
holy
Ghost
,
and
said
,
I
will
dwell
in
her
,
and
she
shall
be
my
Temple
;
Cary
her
this
message
from
me
.
Then
Gabriel
coming
to
her
▪
said
,
Aue
gratia
plena
,
Dominus
tecum
.
Ab
A
(
quod
est
sine
)
&
Ve
,
culpa
;
immunis
à
triplici
Ve.
De
quibus
Apoc.
12.
Ve
,
ve
,
ve
,
habitantibus
in
terra
.
Gratia
plena
.
Hieronymus
,
Benè
,
Gratia
plena
,
quod
caeteris
per
partes
,
&c.
At
these
words
of
the
Angell
she
was
sore
troubled
.
Now
she
had
three
gentlewomen
with
her
,
Prudence
,
Virginitie
and
Humilitie
.
And
first
she
went
to
Prudence
to
haue
her
counsell
,
saying
,
O
my
loue
,
tell
me
your
opinion
,
what
I
were
best
to
do
.
Prudence
answered
,
Mary
,
I
consider
that
which
is
written
in
the
29.
chap.
of
Ecclesiasticus
,
He
that
is
hasty
to
giue
credit
is
light
minded
.
And
therefore
it
is
well
said
in
the
Gospell
,
that
Mary
mused
in
her selfe
what
maner
of
salutation
that
might
be
.
Ecclesiasticus
32.
Audi
tacens
,
&
pro
reuerentia
accedit
tibi
bona
gratia
.
Giue
eare
and
be
still
,
and
for
thy
good
behauiour
thou
shalt
be
loued
.
The
Angell
seeing
her
thus
troubled
,
said
vnto
her
,
Feare
not
Mary
:
why
art
thou
afraid
?
After
this
she
asked
counsell
of
her
second
gentlewoman
Virginitie
,
who
said
vnto
her
,
Mary
aske
the
Angell
how
thou
shalt
conceiue
:
if
he
answer
and
say
,
By
the
seed
of
man
;
beate
him
away
with
a
cudgell
.
O
iuuenculae
,
quando
vestri
amatores
nominant
impudica
,
&c.
How
can
this
be
,
seeing
I
neuer
knew
man
?
The
Angell
answered
,
The
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
most
high
shall
ouershadow
thee
,
and
therefore
,
&c.
And
a
little
after
,
There
was
a
disputation
who
should
worke
this
redemption
,
whether
the
Father
,
the
Sonne
,
or
the
holy
Ghost
;
and
it
was
agreed
that
the
Sonne
should
be
the
Redeemer
.
And
the
reason
,
&c.
7
And
if
it
were
possible
for
thee
(
gentle
Reader
)
to
haue
so
much
patience
,
I
would
further
desire
thee
to
reade
this
other
discourse
of
the
same
Preacher
,
that
thou
mayst
see
how
he
is
like
himselfe
in
all
things
,
and
how
one
blasphemy
draweth
on
another
▪
For
fol.
168.
col.
4.
he
saith
,
Altercatio
facta
est
,
quis
debebat
ire
ad
matrem
,
nuntiare
hanc
resurrectionem
:
Adam
dixit
,
mihi
incumbit
,
&c.
The
meaning
of
which
words
(
as
also
of
the
rest
which
ensue
touching
the
same
argument
)
is
this
.
It
was
debated
amongst
them
,
who
should
go
to
the
blessed
virgin
Christs
mother
,
to
signifie
her
sonnes
resurrection
:
Adam
said
,
that
it
was
his
dutie
to
go
;
For
(
said
he
)
I
was
the
cause
of
the
euill
,
and
therfore
I
ought
to
be
the
cause
of
the
contrary
good
.
But
Christ
answered
him
,
Thou
wouldst
(
haply
)
tarry
by
the
way
to
eate
figs.
Abel
said
that
that
office
belonged
to
him
:
Christ
answered
,
No
verily
;
for
thou
mayst
(
perhaps
)
meet
thy
brother
Cain
by
the
way
,
who
wil
kil
thee
.
Noah
also
offered
himselfe
,
saying
,
that
that
honour
was
due
to
him
:
to
whom
Christ
answered
,
Surely
thou
shalt
not
go
;
for
thou
louest
drinke
too
well
.
Iohn
Baptist
said
,
I
will
go
:
Nay
said
Christ
,
thou
of
all
other
shalt
not
go
;
for
thy
garment
is
but
of
haire
.
The
theefe
said
,
that
that
office
belonged
to
him
:
but
Christ
reiected
him
;
For
(
said
he
)
thy
legs
are
broken
.
In
the
end
an
Angell
was
sent
,
who
began
to
chant
it
out
in
this
sort
,
Regina
coeli
,
laetare
:
Alleluiah
▪
Resurrexit
sicut
dixit
,
Alleluiah
.
And
straight
after
came
Christ
with
al
the
Saints
,
and
the
Virgin
,
&c.
There
are
also
sundry
other
blasphemous
speeches
as
wel
in
this
as
in
the
rest
of
their
iolly
Preachers
,
(
though
principally
in
this
:
)
but
because
those
(
which
now
come
to
my
remembrance
)
are
more
tollerable
,
and
for
that
I
am
not
at
leisure
to
seeke
after
others
,
I
will
content
my selfe
for
this
present
with
these
aboue
mentioned
.
The
texts
of
Scripture
I
haue
here
alleadged
,
as
they
are
to
be
found
in
the
vulgar
Latin
Bible
.
But
with
what
brazen-faced
impudency
they
were
wont
to
abuse
them
,
shall
be
shewed
hereafter
.
8
And
now
I
proceed
to
those
who
baspheme
God
indeed
;
which
vice
I
said
was
proper
to
Church-men
:
where
I
aduertised
the
Reader
,
that
I
tooke
the
word
blasphemy
in
a
more
generall
acception
then
it
is
commonly
taken
,
hauing
respect
to
the
Greeke
Etymology
.
For
as
he
that
vsurpes
the
Kings
crowne
(
being
but
his
vassall
)
or
sets
himselfe
in
the
throne
of
the
kingdome
or
chaire
of
estate
,
doth
commit
no
lesse
treason
against
the
maiesty
of
the
Prince
,
then
he
that
vttereth
some
contemptible
speech
derogating
from
his
soueraignety
,
crowne
and
dignity
:
so
(
doubtles
)
he
that
arrogateth
to
himself
diuine
power
in
word
or
deed
,
may
as
properly
be
called
a
blasphemer
of
God
.
But
forasmuch
as
the
signification
of
the
word
hath
not
bin
vsually
stretched
so
farre
,
I
wil
not
greatly
stand
to
argue
the
case
,
whether
it
be
lawful
to
vse
it
so
or
no
:
it
shal
suffice
that
I
haue
shewed
vpon
what
ground
I
thus
vsed
it
.
But
if
any
man
shall
think
that
it
may
more
fitly
be
called
high
treason
against
the
highest
Maiestie
,
I
will
not
greatly
contend
with
him
.
Now
I
would
here
instance
this
with
examples
,
but
that
they
are
so
obuious
and
ordinary
,
highwayes
so
plaine
,
that
a
guide
were
needlesse
.
For
,
to
say
nothing
of
that
man
of
sinne
,
who
calling
himselfe
God
on
earth
▪
causeth
(
as
much
as
in
him
lieth
)
as
great
homage
to
be
done
vnto
him
as
vnto
God
:
are
not
they
(
I
beseech
you
)
vsurpers
of
the
honour
proper
onely
to
God
,
who
take
vpon
them
to
consecrate
,
blesse
and
absolue
?
nay
to
open
heauen
to
some
,
and
shut
it
against
others
?
Notwithstanding
the
world
(
we
see
)
swarmeth
with
such
vermine
in
all
places
where
the
Church
of
Rome
hath
lost
nothing
of
her
credite
.
And
albeit
this
kind
of
blasphemy
be
peculiar
to
Church-men
(
as
hath
bin
said
)
yet
I
am
not
ignorant
that
Princes
also
(
who
of
their
humane
would
make
a
diuine
maiestie
)
may
wel
be
inrolled
in
this
register
.
But
to
shew
how
many
wayes
they
offend
in
this
kind
,
would
be
an
argument
no
lesse
odious
then
tedious
,
and
chiefly
for
me
,
who
by
all
meanes
labour
to
make
speedy
dispatch
of
this
present
treatise
.
CHAP.
XXVI
.
How
that
as
there
are
stranger
sinnes
committed
at
this
day
then
euer
before
,
so
God
inflicts
stranger
punishments
vpon
the
authors
and
inuentors
of
them
.
SAint
Augustine
among
many
his
memorable
sayings
,
hath
one
very
notable
and
worthy
so
excellent
an
author
,
viz.
that
if
God
should
openly
punish
euery
sinne
and
transgression
in
this
life
,
it
would
be
thought
he
reserued
no
punishment
for
the
last
iudgement
.
On
the
other
side
,
if
he
should
not
inflict
open
and
exemplary
punishment
vpon
some
offenders
,
men
wold
not
beleeue
that
there
were
a
diuine
prouidence
.
Therefore
when
we
see
any
breake
forth
into
hainous
enormities
,
and
yet
to
scape
scot-free
,
(
at
leastwise
for
aught
we
know
)
we
should
call
not
onely
our
religion
but
our
wits
also
into
question
,
if
we
should
hereupon
inferre
,
that
wicked
men
escape
the
heauy
hand
of
God
,
and
that
their
sinnes
remaine
vnpunished
.
And
verily
I
cannot
but
wonder
what
should
be
the
reason
that
this
point
cannot
sinke
into
the
heads
of
Christians
,
considering
the
very
heathen
haue
by
the
dim
candle-light
of
naturall
reason
attained
to
this
secret
of
Gods
prouidence
:
as
we
may
see
in
Plutarch
,
and
in
the
greatest
part
of
Poets
,
as
namely
in
certaine
verses
alleadged
by
Iustin
Martyr
.
Notwithstanding
there
is
a
further
point
to
be
marked
,
viz.
that
God
doth
not
onely
inflict
outward
or
ciuill
punishments
vpon
men
,
such
as
magistrates
are
wont
to
do
▪
but
reserueth
some
to
himselfe
which
the
bodily
eye
cannot
see
,
which
he
manifesteth
when
it
seemeth
good
vnto
him
.
These
are
the
exquisite
torments
and
tortures
which
wicked
men
endure
in
their
consciences
,
not
for
an
houre
or
a
day
,
but
for
many
yeares
together
.
Nay
he
suffereth
oftentimes
the
worme
of
conscience
to
gnaw
vpon
them
almost
al
their
liues
long
.
But
if
this
punishment
(
may
some
say
)
be
so
secret
and
hid
from
the
eye
of
man
,
how
can
we
reason
or
speake
thereof
?
Verily
to
omit
infinite
testimonies
as
well
in
sacred
as
prophane
stories
,
this
hell
of
conscience
discouereth
it selfe
in
sundry
persons
by
his
effects
,
as
Physitions
do
diseases
by
their
symptomes
,
though
neuer
so
secret
and
couered
ouer
with
neuer
so
faire
a
skin
.
And
as
great
men
in
times
past
were
more
obnoxious
and
liable
to
such
distresse
of
conscience
(
as
stories
record
of
sundry
tyrants
:
)
so
we
see
it
verified
at
this
day
▪
in
such
as
are
aduanced
to
the
highest
honors
,
and
set
(
as
it
were
)
on
the
top
of
fortunes
wheele
,
after
they
once
forget
themselues
:
and
how
they
are
necessarily
inforced
by
their
continuall
cariage
and
course
of
life
to
verifie
the
old
saying
,
Needs
must
he
feare
many
,
whom
many
do
feare
▪
whereof
we
haue
a
very
pregnant
proofe
and
notable
example
of
one
in
these
dayes
,
who
dealt
with
France
for
a
time
,
as
Diogenes
did
with
his
tub
,
when
he
rolled
it
,
tumbled
&
tossed
it
,
ouerturned
it
,
and
knocked
out
the
head
of
it
,
or
rather
played
at
tennis
with
that
kingdome
and
the
King
thereof
.
For
what
ioy
(
may
we
thinke
)
can
he
haue
to
liue
(
what
shew
soeuer
he
make
)
who
feareth
nothing
more
then
armes
,
and
yet
hath
nothing
wherein
he
may
put
more
confidence
then
in
armes
?
who
dare
trust
no
liuing
man
,
nor
yet
make
shew
that
he
distrusteth
any
?
Whose
feare
,
which
lodgeth
with
him
at
home
,
accompanieth
him
also
abroade
?
who
is
constrained
to
put
no
difference
betweene
friends
and
foes
,
but
equally
suspecteth
all
?
In
summe
,
who
the
more
he
thinks
vpon
the
occasions
of
his
feare
,
the
more
he
hath
cause
to
feare
?
May
we
not
well
thinke
that
such
a
man
beginneth
his
hell
in
this
world
,
in
stead
of
enioying
some
small
pleasure
in
the
remainder
of
his
life
?
Could
a
man
haue
desired
of
God
a
better
reuenge
for
his
Cretismes
,
Catelinismes
and
Phalarismes
,
then
this
?
But
to
come
to
other
wicked
men
,
who
are
not
aduanced
to
so
high
a
degree
of
honor
,
but
are
glad
to
crouch
to
such
gallants
:
All
men
might
haue
taken
notice
(
at
leastwise
heard
)
how
the
Lieutenant
who
was
graced
by
a
French
Poet
with
the
title
of
Radamanthus
,
and
(
who
deserued
in
a
double
respect
to
be
called
Lieutenant
criminall
)
was
seized
vpon
with
a
grieuous
disease
(
as
I
heard
it
reported
by
the
Colledge
of
Phisitions
which
had
him
in
cure
,
)
during
which
sicknesse
he
had
such
a
serious
consideration
of
his
life
past
,
that
he
lay
a
long
time
before
any
man
could
perswade
him
but
that
he
was
condemned
to
be
hanged
.
Alas
(
said
he
)
I
know
I
haue
deserued
death
:
for
I
haue
committed
such
and
such
extortion
:
I
had
a
hand
in
such
and
such
rapine
:
I
suffered
my selfe
to
be
bribed
and
corrupted
by
malefactors
,
to
the
end
they
might
escape
and
go
vnpunished
:
I
haue
too
roughly
and
rigorously
intreated
poore
innocents
:
to
be
short
,
I
haue
made
merchandize
of
my
conscience
euery
way
.
And
not
content
to
houer
thus
in
generalities
,
he
came
in
particular
,
to
name
those
of
whose
death
he
thought
himselfe
guilty
,
and
to
ask
them
forgiuenesse
.
At
last
he
remembred
that
the
King
had
often
shewed
mercy
on
malefactors
,
and
thereupon
conceiuing
some
wanne
hope
,
he
was
euer
harping
vpon
that
string
.
Now
albeit
they
laboured
to
confirme
him
in
this
conceiued
hope
of
pardon
,
yet
he
no
sooner
considered
the
hainousnesse
of
his
offences
,
but
he
was
straight
driuen
from
his
hold
againe
,
and
said
,
that
if
the
King
should
once
know
them
,
he
would
neuer
pardon
him
.
And
in
feare
of
this
accursed
death
(
whereunto
he
thought
they
were
ready
to
leade
him
)
had
this
poore
patient
died
,
had
it
not
bin
for
one
of
his
Phisitions
who
caused
a
man
to
come
booted
and
spurred
with
letters
patents
in
his
hand
,
and
to
knocke
boldly
at
the
doore
,
and
as
soone
as
he
was
let
in
,
to
cry
pardon
,
pardon
:
which
was
accordingly
performed
,
yet
not
without
putting
him
(
poore
soule
)
in
danger
of
his
life
;
for
hauing
heard
him
knocke
in
that
maner
at
the
gate
,
he
perswaded
himselfe
that
it
was
the
hangman
.
And
though
the
party
suborned
knew
well
enough
how
to
play
his
part
,
yet
could
he
scarce
make
him
beleeue
that
the
King
had
pardoned
him
.
But
being
brought
in
the
end
to
beleeue
it
,
&
so
to
pluck
vp
a
good
heart
,
he
liued
some
few
daies
after
.
Howbeit
ere
long
he
changed
this
miserable
life
into
a
more
miserable
death
,
as
we
shall
heare
in
the
sequel
of
this
discourse
.
In
the
meane
time
let
the
Reader
consider
in
what
misery
he
must
of
necessity
be
,
who
was
thus
assaulted
of
his
conscience
.
For
then
doubtlesse
by
reason
of
his
disease
which
distempered
his
braine
and
intoxicated
his
vnderstanding
,
he
shewed
himselfe
to
be
the
man
which
in
truth
he
was
.
And
we
may
well
think
that
the
Chancelour
of
France
felt
no
lesse
conflict
in
conscience
,
when
lying
on
his
death
bed
he
cryed
out
,
Ah
Cardinall
,
thou
hast
sent
vs
all
to
the
Diuell
.
2
But
I
passe
from
this
secret
punishment
(
which
we
may
assure
our selues
hath
seazed
vpon
many
)
to
that
which
we
see
dayly
before
our
eyes
.
First
then
,
the
holy
Scripture
teacheth
vs
to
acknowledge
the
hand
of
God
in
warres
,
pestilence
and
famine
,
executing
his
iust
iudgements
vpon
vs
for
our
sinnes
.
Whereof
the
preachers
(
before
alleadged
)
haue
not
bene
vnmindfull
to
admonish
vs
.
As
when
Menot
saith
,
Quae
est
causa
quod
●ames
toties
regnat
super
terram
,
nisi
peccata
&
iniquitates
enormes
quae
nunc
regnant
?
And
Barelete
,
Nonne
vidisti
temporibus
clapsis
,
Italiam
peste
percussam
?
Verè
hoc
totum
propter
peccata
inaudita
hominum
&
multerum
.
Further
,
Menot
saith
of
blasphemers
in
particular
,
that
God
sends
them
a
red
rose
of
Naples
.
Now
then
if
such
punishments
be
sure
and
certen
testimoners
of
sinnes
raigning
in
the
world
,
and
that
they
haue
increased
euen
in
these
dayes
:
we
may
hereupon
conclude
,
that
sinne
is
likewise
much
increased
.
Howebeit
,
my
purpose
is
not
to
insist
vpon
these
ordinarie
chastisements
,
but
rather
to
shew
(
as
the
title
of
this
chapter
occasioneth
me
)
that
as
our
Age
aboundeth
with
more
rare
villanies
then
euer
were
knowne
or
heard
of
in
former
time
:
So
God
inflicts
farre
stranger
punishments
vpon
men
for
the
same
.
For
proofe
herof
,
how
many
new
&
strange
diseases
are
there
at
this
day
raging
in
all
places
?
And
surely
great
reason
there
is
,
that
as
men
are
not
content
with
the
sinnes
of
their
ancestors
,
but
adde
new
to
the
old
:
so
God
in
like
manner
should
not
content
himselfe
with
ordinary
punishments
,
but
should
adde
vnto
them
extraordinary
plagues
.
As
he
hath
punished
whoredome
of
late
with
that
disease
which
the
Frenchmen
call
the
Neapolitane
disease
,
they
of
Naples
and
other
Italians
,
the
French
disease
:
But
such
hath
bin
the
frowardnesse
of
the
wicked
will
of
man
,
that
that
which
should
haue
bene
as
a
bridle
to
curbe
and
keepe
him
in
,
hath
bene
as
a
spur
to
prick
him
forward
,
especially
since
there
were
remedies
to
cure
such
maladies
.
And
now
the
report
goeth
,
that
there
is
a
new
kind
of
French
poxe
,
the
Quintessence
(
as
it
were
)
of
the
former
,
which
is
simply
incurable
;
which
if
it
be
so
,
we
may
assure
our selues
,
God
would
therby
teach
vs
how
dangerous
a
thing
it
is
to
harden
our
hearts
against
his
heauy
hand
.
And
may
we
not
well
thinke
these
so
many
strange
maladies
(
in
which
Physitions
are
not
onely
put
to
their
trumps
,
but
euen
at
a
non
plus
)
such
and
so
many
fearefull
iudgements
which
God
inflicts
vpon
the
meaner
sort
by
the
mighty
:
and
vpon
great
potentates
by
poore
paysants
:
so
many
sundry
sorts
of
death
more
sodaine
and
fearefull
,
yea
and
often
accompanied
with
greater
despaire
and
rage
than
our
Ancestors
euer
saw
or
heard
of
,
to
be
new
chastisements
or
rather
punishments
sent
of
God
?
Yes
doubtlesse
,
whereof
we
might
find
sundry
examples
if
we
would
but
open
our
eyes
to
behold
such
spectacles
,
as
often
as
they
offer
themselues
to
our
viewe
.
I
haue
heretofore
shewed
(
where
I
spake
of
such
as
made
away
themselues
)
how
Bonauenture
de
Periers
(
author
of
that
detestable
booke
called
Cymbalum
mundi
)
notwithstanding
the
pains
that
his
friends
tooke
in
keeping
and
watching
him
(
for
that
they
saw
him
in
a
desperate
moode
,
)
was
found
to
haue
run
vpon
his
sword
,
hauing
set
the
pomell
to
the
ground
,
the
point
running
in
at
his
breast
,
and
out
at
his
backe
.
I
haue
further
spoken
of
a
secretary
of
a
towne
of
Switzerland
,
who
pressed
with
a
sence
&
feeling
of
his
wicked
life
(
hauing
made
a
scape
from
his
keepers
)
cast
himselfe
(
with
Razes
)
from
a
high
rocke
and
so
dyed
;
since
which
time
sundry
like
stories
haue
come
to
my
mind
.
But
to
omit
those
who
by
Gods
iust
iudgement
haue
bene
their
owne
executioners
;
certen
it
is
that
there
are
many
who
dye
in
their
beds
,
in
no
lesse
despaire
&
rage
then
they
:
who
doubtlesse
,
would
haue
made
the
like
end
,
if
there
had
not
bene
a
narrow
watch
set
ouer
them
.
The
number
of
which
would
be
found
to
be
great
if
enquiry
were
made
.
But
I
will
here
onely
speake
of
certain
persecutors
,
who
in
the
end
haue
bene
pursued
(
as
I
may
say
)
and
persecuted
by
the
iust
iudgement
of
God
,
and
that
vpon
the
open
stage
(
as
it
were
)
in
the
view
of
the
world
.
And
I
will
beginne
with
the
Lieutenant
Criminall
(
mentioned
in
the
beginning
of
this
chapter
)
who
being
recouered
of
a
dangerous
disease
wherein
he
had
bene
sore
troubled
in
conscience
,
was
shortly
after
striken
with
another
in
his
legs
(
called
the
wolfe
)
in
such
sort
that
he
lost
the
vse
of
his
limmes
,
and
dyed
in
the
end
be●traught
of
his
wits
,
after
he
had
a
long
time
barked
(
as
it
were
)
at
God
,
as
the
dogge
at
the
Moone
,
hauing
nothing
in
his
mouth
but
wounds
,
blood
,
and
blasphemy
.
The
Chancellor
and
Legate
du
Prat
made
no
fairer
market
,
notwithstanding
his
braue
hospitall
(
of
which
king
Francis
the
first
was
wont
to
say
,
that
it
was
not
large
enough
to
lodge
so
many
poore
people
as
he
had
impouerished
.
For
he
died
at
his
Honor
of
Nantouillet
,
of
a
strange
disease
hauing
his
stomacke
eaten
thorow
with
wormes
,
not
without
fearefull
cursing
of
God
through
extreame
impatience
,
occasioned
aswell
by
extremitie
of
paine
,
as
through
spite
and
anger
to
see
all
his
coffers
sealed
vp
before
his
face
:
so
that
he
could
not
refrain
but
breake
forth
into
these
words
:
See
what
is
gotten
by
seruing
the
king
with
body
and
soule
?
This
du
Prat
was
the
first
that
put
vp
a
bil
in
the
court
of
parliament
for
the
detection
of
heresies
,
because
(
as
he
said
)
they
were
full
of
blasphemy
;
who
also
being
wearied
with
that
long
and
tedious
suite
in
the
cause
of
Berquin
,
gaue
out
the
first
commission
for
the
examination
,
arraignement
and
condemnation
of
such
as
should
speake
against
the
Romane
religion
.
And
what
befell
the
now
deceassed
Steuen
Poncher
Archbishop
of
Towres
,
whilst
he
laboured
for
the
erecting
of
a
new
court
,
called
the
burning
chamber
?
was
he
not
seazed
vpon
by
a
feareful
disease
called
Le
feu
de
Dieu
,
which
began
at
his
heeles
,
and
crept
along
to
his
head
,
so
that
he
was
constrained
to
cut
off
one
limme
after
another
,
and
in
the
end
dyed
miserably
,
vsing
no
better
language
then
his
fellowes
?
The
like
befell
one
Iohn
Ruzé
counsellour
of
the
Parliament
;
who
was
one
of
the
greatest
burners
in
his
time
(
I
mean
one
that
raised
the
hottest
persecution
against
the
professors
of
the
Gospel
,
that
they
might
be
brought
to
the
stake
)
For
as
he
returned
from
a
court
which
he
had
kept
against
them
,
he
was
taken
with
the
aforesaid
disease
in
his
stomacke
and
priuie
parts
,
so
that
he
had
much
ado
to
get
home
:
the
extremity
whereof
was
such
,
that
hauing
in
a
manner
burnt
vp
his
entrals
,
it
caused
him
to
end
his
daies
in
great
misery
,
the
rather
for
that
he
did
not
once
acknowledge
the
iust
iudgement
of
God
.
And
as
the
vengeance
of
God
was
speedily
executed
vpon
him
,
so
was
it
also
vpon
another
counsellour
of
the
same
court
called
Claudius
des
Asses
;
for
the
very
same
day
that
he
had
sentenced
a
Protestant
to
fry
a
fagot
,
as
he
was
playing
the
knaue
with
one
of
his
chambermaids
,
he
was
taken
with
an
Apoplexie
in
the
fact
,
and
so
dyed
.
Likewise
one
Iohn
Andrew
,
a
Stationer
(
who
serued
these
persecutors
and
their
complices
,
for
a
spy
)
as
he
was
walking
for
his
recreation
,
was
taken
with
a
frenzie
which
neuer
left
him
to
the
houre
of
his
deth
,
which
followed
shortly
after
.
We
reade
also
of
strange
iudgements
which
befell
those
that
were
the
chiefe
agents
in
the
persecution
raised
against
the
poore
people
of
Cabriere
and
Merindoll
;
by
all
which
we
learne
,
that
those
who
escape
the
hands
of
men
,
ought
alwaies
to
remember
the
old
Prouerb
,
He
is
not
escaped
that
traileth
his
halter
.
For
verily
such
wretches
(
though
quit
and
cleared
by
earthly
Iudges
)
if
we
respect
diuine
Iustice
,
draw
their
halters
after
them
,
not
onely
in
this
life
,
but
after
death
also
.
Which
I
speake
aswell
in
regard
of
Iohn
Menier
Lord
of
Oppede
,
as
of
others
,
who
were
so
sentenced
for
extortion
,
pilling
and
polling
,
spoiling
and
sacking
,
violence
,
and
all
manner
of
barbarous
and
sauadge
cruelties
which
they
exercised
vpon
the
inhabitants
of
those
places
,
contrary
to
their
oathes
and
promises
,
and
the
trust
reposed
in
them
;
that
whereas
it
was
expected
that
after
so
many
notable
pleas
&
orations
in
which
their
knaueries
were
excellently
displaied
and
laid
forth
(
as
it
were
)
in
orient
colours
,
such
exemplary
punishment
should
haue
bene
shewed
on
them
,
as
might
remaine
a
memorial
and
perpetuall
president
to
posterity
:
It
appeared
in
the
end
,
that
all
was
nothing
but
a
faire
florish
for
fashion
sake
.
Now
albeit
they
escaped
the
punishment
which
Iustice
allotted
them
,
through
the
iniustice
of
men
:
yet
escaped
they
not
the
hand
of
the
Iust
Iudge
,
as
hath
bene
said
.
Menier
and
the
rest
of
that
rout
felt
it
very
fearefully
,
by
a
strangury
and
a
disease
called
Le
feu
de
Dieu
,
which
burnt
him
from
the
nauel
vpward
:
which
grieuous
diseases
he
bare
so
patiently
,
that
from
the
time
they
seazed
vpon
him
till
the
last
gaspe
,
he
ceased
no
to
blaspheme
and
curse
his
creator
;
little
remembring
the
examples
of
many
holy
Saints
and
seruants
of
God
whom
he
had
heard
singing
Halleluiah
in
the
midst
of
their
torments
,
euen
then
when
he
most
cruelly
butchered
them
.
Neither
is
there
any
maruail
to
be
made
of
this
difference
,
considering
hee
suffered
as
a
fellon
and
a
murtherer
,
they
as
Martyrs
.
But
to
omit
these
cruell
cutthroates
of
the
Popish
Clergie
,
who
persecuted
the
poore
Protestants
of
Prouence
before
the
Lord
of
Oppede
came
amongst
them
;
there
was
a
Iacobin
Frier
called
de
Roma
(
of
whose
cruelties
I
haue
spoken
somewhat
before
)
who
felt
the
beauy
hand
of
God
as
well
as
his
fellowes
:
for
vnder
colour
of
his
commission
(
being
one
of
the
holy
Inquisition
)
he
tyrannized
as
well
ouer
the
bodies
as
the
goods
of
those
whom
he
had
found
to
swarue
from
the
Church
of
Rome
,
and
withdrawing
himselfe
to
Auinion
,
intended
to
make
merry
with
the
prey
and
pillage
he
had
brought
out
of
Prouence
.
But
the
polling
extortioner
was
spoiled
of
all
that
he
had
by
his
owne
seruants
,
and
brought
to
extreme
beggery
:
and
shortly
after
fell
into
a
fearfull
disease
vnknowne
to
the
Physitions
which
bred
vlcers
in
sundry
places
of
his
body
so
full
of
crawling
wormes
that
his
flesh
fell
away
by
peacemeale
,
stinking
so
intollerably
that
no
man
(
no
nor
yet
himself
)
could
endure
the
smell
therof
.
In
the
end
it
grew
to
that
extremity
that
he
desired
some
man
would
kil
him
;
and
perceiuing
that
al
was
but
in
vain
,
he
offered
to
lay
violent
hands
vpon
himselfe
,
but
finding
not
how
he
might
put
his
wicked
purpose
in
execution
,
he
was
constrained
to
vndergo
his
torments
vnto
the
end
;
not
without
many
outcries
or
rather
howlings
,
accompanied
with
cursing
&
blaspheming
the
name
of
God
:
the
common
and
ordinary
refuge
for
such
wicked
wretches
when
they
feele
themselues
ouerwhelmed
with
dolor
and
greefe
.
And
here
another
story
comes
fitly
to
my
mind
,
of
one
who
is
not
wont
to
be
forgotten
,
when
we
speake
of
the
iudgements
of
God
,
to
wit
,
Petrus
Castellanus
,
in
whom
we
haue
as
notable
an
example
of
diuine
Iustice
as
in
any
whosoeuer
.
For
hauing
bin
a
zealous
professor
of
the
Gospell
,
in
the
raigne
of
king
Francis
the
first
,
in
such
sort
that
he
incurred
the
ill
will
of
the
Sorbonists
(
which
he
then
litle
respected
,
by
reason
of
the
great
fauour
he
was
in
with
the
foresaid
Prince
)
he
turned
coate
in
the
raigne
of
king
Henrie
the
second
,
because
he
saw
the
professors
of
the
Gospell
had
no
countenance
in
the
court
:
in
such
sort
that
a
man
would
little
haue
thought
it
had
bene
he
which
professed
true
religion
before
;
and
not
content
to
temporize
and
turne
like
the
wether
cocke
with
euery
waft
of
contrary
wind
,
he
went
to
Orleans
(
hauing
bene
newly
installed
Bishop
of
that
See
)
to
preach
against
the
religion
which
before
he
had
professed
:
whither
being
come
,
he
gaue
them
two
or
three
strawbery
sermons
.
And
as
he
was
on
a
time
belching
out
his
blasphemies
against
the
truth
and
his
owne
conscience
,
he
was
taken
suddenly
with
a
disease
,
which
made
his
Lordship
come
downe
after
another
manner
then
he
went
vp
.
The
report
goes
,
that
one
halfe
of
his
body
was
as
hot
as
fire
,
and
the
other
halfe
as
cold
as
ice
,
ioyned
with
a
bloudy
flixe
,
whereof
he
died
not
long
after
,
not
without
many
throbs
and
fearfull
grones
.
I
am
here
to
intreat
thee
(
gentle
Reader
)
not
to
take
offence
that
I
point
out
some
men
in
particular
,
and
describe
them
by
their
names
,
contrary
to
the
course
I
haue
taken
almost
throughout
this
whole
treatise
;
desiring
thee
to
remember
that
I
am
not
the
first
that
haue
broken
the
ice
,
seeing
I
deliuer
these
things
but
at
the
second
hand
,
as
I
find
them
set
downe
in
three
seueral
books
lately
published
.
I
shall
further
desire
thee
to
consider
,
that
such
stories
as
these
,
seruing
so
notably
to
set
forth
the
iust
iudgements
of
God
,
ought
authentically
to
be
recorded
.
Notwithstanding
I
wil
spare
the
naming
of
two
others
,
for
that
I
find
them
no
where
named
.
One
of
which
(
I
take
it
)
is
yet
liuing
,
who
albeit
he
made
profession
of
the
Gospell
at
the
first
,
yet
after
he
had
courted
it
a
while
,
he
did
so
turne
and
temporize
,
so
apply
and
accommodate
himself
to
the
fancies
,
fashions
and
humors
of
the
Court
,
that
like
Hercules
enthralled
to
Queene
Omphale
,
or
Sampson
besotted
with
his
Dalila
,
he
was
so
lulled
asleepe
in
his
mistris
lap
,
that
he
quite
lost
his
former
credit
&
reputation
:
so
that
he
that
had
heard
him
,
wold
litle
haue
thoght
he
had
bene
the
man
whom
God
had
endued
with
such
exact
knowledge
in
the
tongues
and
arts
,
that
since
that
time
his
match
could
hardly
be
found
.
The
second
is
of
one
who
had
bene
Counseller
to
the
French
king
Henry
the
second
,
and
employed
by
him
in
sundry
Embassages
;
who
giuing
a
finall
farewell
to
the
truth
which
formerly
he
had
professed
(
fearing
lest
it
would
lie
as
a
blocke
in
the
way
to
his
preferment
)
lost
forthwith
his
sense
and
vnderstanding
,
in
such
sort
that
he
became
a
meer
sot
and
a
senslesse
thing
.
And
we
haue
had
within
these
few
yeares
such
rare
examples
of
Gods
iudgements
euen
vpon
Princes
themselues
,
and
of
so
late
and
fresh
memory
that
they
cannot
easily
be
forgotten
,
and
therfore
I
spare
to
name
particulars
.
3
Now
the
reason
which
moued
me
to
alleadge
such
examples
of
the
iudgements
of
God
as
haue
befallen
persecutors
rather
then
others
,
is
for
that
such
persecution
is
proper
and
peculiar
to
these
dayes
and
times
:
wherein
crueltie
and
all
kind
of
impietie
like
a
great
deluge
haue
broken
the
bankes
,
and
ouerflowed
in
more
fearfull
maner
then
euer
before
:
whereof
we
haue
seene
what
hath
bene
the
issue
and
euent
,
and
God
grant
that
it
may
be
both
the
beginning
and
the
end
of
all
such
tragedies
and
turbulent
garboiles
.