Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	child_n	sin_n	67	3	5.1636	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00659	Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.	Fenton, Geoffrey, Sir, 1539?-1608.; Guevara, Antonio de, Bp., d. 1545?	1575 (1575)	STC 10794; ESTC S101911	297,956	420

them his eares are open to heare them if they appeale to him in their aduersities and he accompanieth them wyth his holy Aungell to the end they erre not he beholdeth the calamities they endure and yéeldes compassion to the complayntes they make accordinh to the comfort of the Psalme O culi domini super iustos et aures eius ad praeces eorum Still touching the discourse of Religion and of the professors of the same ANd albeit these words of our Lord That who perseuereth not to the ende shall not be saued are generall to all Christians yet they concerne most chiefly such as be of the ministerie who being called to an estate so holy by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it Redite domino deo vestro sayth God by his prophet If you promise any thing to your God looke to offer it giue it For a man hauing once past his promise must consider that to doe any thing is an office and action of the will but the accomplishment therof is of necessitie The Church compelleth no man to take baptisme but after we be once receiued she hath power to constraine vs to liue like Christians Euenso there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery but being once possest of the orders we are bounde to kéepe our profession Yea it belonges to the ministers of the Church to know that the perfection of religion consists not onely to take the habyt to forsake the worlde and to be enclosed within the precinct of his vycarage and Churchyarde But with all to him appertaynes the passion of paines troubles and iniuries and to striue to resist his affections and lastely to be constant with his brethren For that to liue in order is a thing easie but to perseuer to the end is entangled with great hardnes Non cessamus pro vobis orare vt dignos vos faciat vocatione sua we pray to the Lord cōtinually saith the apostle to the end you may be made worthy of his ministery that is that you be thought méete to be called by him and that he call you as he is wont to call those whom he loueth God inuiteth all God calleth all and entreateth them to serue and follow him But amongest all others those whom hée calleth particulerlye those doth hée holde vp wyth hys hande and if hée suffer them to slyde hée is readie to helpe them vppe agayne Suche as bée called of God perseuere to the ende but those whom the Ennemie leadeth retourne eftsoones to the Worlde Great is the comfort of suche as are come into Religion guyded by the hande of God séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart and the wicked spirite caried him vp to the Temple not with intention that hée should Preache but rather to throw himselfe headlong from the place There were many other places in Jerusalem more high then that which the Diuell led Christ vnto but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple by that which we are instructed that greater vaunt doth the Diuell make to make one of those fal which are consecrated to Christ thē a hundreth of suche as Prophane and wander in the Worlde And therwithall we are taught that the fall which the seruant of God makes in the ministery is dangerous to the soule doubtfull to his conscience and most slaunderous to the common weale It is written in the discourse of the liues of the fathers of Egipt that one of those holy ancients saw in a vision the assemblie of Diuels and hearing euery one report the diuersitie of illusions wherewyth they had be guiled the worlde hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church then to al the rest sturring thousands to transgression sinne two of the childrē of the great sacrificator Aarō were burned for no other occasion then for that they had transgressed in one Cerimony of the Temple And albeit in the congregation there were no doubt greater sinners then those two Children yet God saw cause to punish them and dissemble wyth the others the better to make vs to know that the estate of the ministers is of such perfection that that which to the world is estéemed ceremony the same to men of the Church is rule and precept and the breache of it a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant of necessity drosse will be mingled with gold chaffgo with corne the thorne grow with the Roase marrow ioyned to the bones and good men be consociat with the wicked yea and this is no small wretchednes that many times it is more hard to endure a wicked man in the ministery then all the temptations which the illuding spirit can sturre vp there Vtinam recedant qui conturbant nos Would to God sayth S. Paule such as trouble our common weale were deuided from our company the man of the Church being wicked doth this hurt in the congregation either to prouok others to sinne by his example or at least to sturre them to murmure by his vile perswasions séeing the pot that boileth to much casteth out his fatnes the troublesom sea reuerseth the ships the vyolent winde renteth vp trées by the rootes and fluddes ouer flowing their chanels spoile the corne Euen so the minister which is not studious or géeueth not himself to praier or lastly occupieth not his mind with some exercise of the hand much lesse that he preuayleth in his function but is an instrument of euil to such as he can make like to himselfe the first curse that God gaue in the world was to the enuious Cayne saying Quia occidisti fratrem tuum eris vagus et profugus super terram Séeing I haue bestowed thée vppon the earth and thou hast there defyled thy selfe with the bloud of thy Brother thou shalt haue my curse to goe as a vagabounde in the worlde and lyue discontented according to which wordes of God to Cayne I say that for a man of order it is an other Paradise the tranquillitie that he findes in the exercise of the ministery But to him that hath a will corrupted it is a Hell to be subiect in that place Sewer in good consideration there is not vnder Heauen the lyke tranquillity as to be in companie of good men and to pray to God in societie of such as be vertuous And as Christ would neuer haue giuen to Cayne so great a curse if he had not committed so vyle a Treason agaynst his brother So the Lorde neuer suffereth that any minister or man of the Church wander or go as a vagabound through the world but for

discretion of the doers for that according to Aristotle all the operations and mocions of man procéede of the vnderstanding and will. And therefore it is hard to iudge of the workes and dispositions of litle children till by encrease of yeares they enter into the vse of reason a time when they haue habilitie to do well or ill The same béeing the cause why the Cannon speakes not indistinctly of all children but onely of such as are somewhat raysed into yeares and age For it impugnes nothing the opinion of such as saye that litle children are without sinne but meanes expressely of such as are ten or twelue yeares of age who in déede are not exempted from sinne Mans estate which is the third age begins at fiftene yeares and continueth till eight and twentie according to Isidores opinion This age the Latines call Adolescentia for two reasons the one for their possibilitie and nearenesse to engender the other for that they encrease and rise into strength Touching the first it is referred to the beginning of this age wherein young men approch the power of procreation which was further from them in their childhode as hath bene sayed The second consideration beholdes chiefely the end of that age according to the opinion of many who holde that man encreaseth till twentie or two and twentie yeares which is the end of Mans estate But Jsidorus sayth that Adolescentia lasteth till eight and twentie yeres notwithstanding man doth not alwayes rise in increasing till then and yet it séemes that that age tooke his name directly of encrease for that then man comes to his perfect growth In the ages afore rehearsed Jnfancie and Puerilitie man groweth still yea and in one part of the third age which is Adoloscentia But in the ages following he groweth nothing for that he hath taken his perfection afore And therefore seeing all growing endes in Adoloscentia for after that age man encreaseth nothing the name of encrease or growing doth most properly appertaine to him Youth which is the fourth age entreth at nine and twentie and endeth at fiftie as Isidore affirmeth The Latines call it Inuentus by reason of the helpes and aides that the world hath of men of that age as in deede that title is most proper to him by reason of the force and vertue which men of that age haue In the former ages men are not knit nor haue their forces accomplished But in this age they haue their full strength and are well hable to endure all impositions of paine burdens or trauell In this is discerned the difference of the two opinions the one establishing seuen ages and Isidore reckoning but sixe Such as make a nomber of seuen deuide youth adioyning vnto him an other part which they call Virilitie But according to Isidore there is but one age and that is called Youth which me thinkes is not to begin at the end of Mans estate at eight and twentie yeres as Isidore holdeth But it were better to determine Mans estate at one and twentie yeres a time wherein he hath taken his groath and thereto establish the beginning of youth which is to last vntill thirtie yeres or there about and after it may succéede Virilitie which may endure vntill L where Jsidore establisheth the end of youth According to this order the names of the ages may go properly with them For Junentus takes his name of this Latine Verbe iunare signifying to aide or helpe and in that age men are most conuenient to be employed and of most habilitie to giue aide And Virilitie deriueth from this Latine Noune Vires signifying strength as an age wherein men being compleate are in there greatest force And so as the youngman is good to minister aide and helpe so in the man accomplished is good habilitie to do things of himselfe For to haue necessitie of aide is referred to the forces yet weake and not accomplished but to do any thing of our selues is a true signe of strength fully furnished Besides it is of common proofe that a man comes not to his full strength till he be thirtie yeres olde and therefore by good reason that estate of age may be called Virilitie But Jsidorus thinking not to seperate virilitie from youth sets downe other termes and limits to ages establishing the end of Mans state at eight and twentie yeres and not at one and twentie and appoynting the begining of youth at nine and twentie a season that best makes perfect the strength of men he puts no difference betwene virilitie and youth The fifth age is called Grauetie or Vnweldinesse Touching this age the two opinions aforesayd do differ in name only Jsidore calling it vnweldinesse and the other giuing it no title at all They both séene to take the commoditie of the Latine word the one calling it senectus and the other seniam notwithstanding it concerne diuerse ages This age of vnweldinesse begins at fiftie yeres and ends at thréescore and ten as Jsidore holdeth who calleth it vnweldinesse because the qualitie of heauines or waight makes fall all things lower And as in the other foure ages afore men grow either in stature or in force so in this age their strength séemes to determine and their bodies and partes begin to decaye decline to debilitie For vntil fiftie yeres man mayntaines alwayes his strength and stature but after he begins to feint as one that had runne his course and doth nothing but heape infirmities and weaknesse euen vntill death According to the opinion of such as establish seuen ages this estate of yeres is called old age wherunto Isidore consents not but calles that old age which begins at thréescore and ten and continueth til death though man liue neuer so long So that all the other ages are restrained to certaine limits of yeares but this last age is subiect to no terme for that the day and houre of mans death are not knowne Jsidore speaking of this age sayth that old age béeing the sixth age can not bée limitted nor made subiect to terme for that there is attributed vnto it the residue of the life of man which passeth the first fiue ages But touching all that hath bene sayd heretofore that euery age of the life of man hath his certaine termes and limits except the last It is to be vnderstand that al is spoken of the ages of men of our time and not of such as were afore the floud since in those seasons the age of men were a thousand yeres Neither do we meane the men of the second age which begonne from the floud vntill Abraham for that in that age there were men that liued sixe hundreth yeares and some foure hundreth as appeareth by the Doctrine of Genesis And yet those men sayth Jsidore had no more age then we and all their yeares limitted to a certaine time and terme except the last age whereunto could bée ascribed no certaintie of terme for that as it is found in Genesis

what necessitie and profite to the lyfe of man. What meritte or estimation can be due to the impatient man what wealth hath he that hath not the riches of patience and how doth that man liue that liueth without patience The conuersation and lyfe of man hath often times néede of all the morrall vertues but the vertue of patience aboue all others and at all houres and momentes is most necessarie For that so many be the infelicities which surprise and trauell our humaine lyfe that if we make not as good custome to beare and suffer them as we doe to eate drinke we liue in vaine and shall assuredly fynde trouble in stead of true tranquiletie All which I applie to my selfe and there with all doe let you know that if it were not familiar with me to suffer dissemble with such as you are I had eare this in publyke sort defyed your malice and ministred reuenge to the iniurie you haue offered me The determination of enterprises of warre belongs to the Prince the affaires of the cōmon weale are referred to the Lawes al causes of controuersie are managed by iustice but quarrelles that impeach honor are tryed by the Sworde béeing albeit no lesse iust to chastice the corrupte Testimonies against our name and reputation then to wéepe and vse contrition for our proper sinnes yet in regarde I am Christian and no Pagan and that I professe religion and am a Gentleman I holde it more tollerable to forget this wrong then to reuenge it alowing the opinion of Alexāder the great that to him that is iniuried is more néede of vertue and courage to pardon his enemie then to kill him If you hadde charged me to haue taken away any trifle tending to recreation of pastime I would not haue denyed it for that I know how farre in all thinges stretcheth the office of frends but to say that I was so impudent to take your Pomander or so vaine to weare it you doe great wrong for that the one had bene against my Conscience and in the other had bene offence to my modestie and shame And therefore I saye that if to weare swéete smelles be no great sinne at least it cannot but encline to voluptuousnesse and partake wyth vanitie Such a young and valiant Knight as you are ought more to rayse his merit and renoume by actions of Chieualrie in forreine Warres then wearing Muske in the seames of his Garmentes at home To Women reteyning by nature many ordinarie infirmities which without the helpe of swéete smelles would often times appeare loathsome it is more tollerable to be perfumed then men and yet the good woman will rather labor to haue her vertues to shine then her Garmentes to smell of Muske Yea they are all bounde rather to liue well then to smell swéet A Pomander how well so euer it be tempered and how swéete so euer it smelles yet can it cast his sauour no further then the length of a streat Where a good renoume wil ring ouer a whole kingdome and the fume of a wicked lyfe will smoake ouer a whole Worlde So that whether she be maried or Wydow whether she be a Mayde or a Wyfe let her alwayes liue in feare of slaunder and thinke that the fame report of honor is the swéetest Insence to make her acceptable to all men being a thing most foule loathsome that her Garmentes should be perfumed with swéete odors and her lyfe putrifyed with euil conditions I neuer read that any Woman hath remained vnmaried for lacke of being well perfumed but many and many doe I sée refused for want of vertue for that the man inquiring of the conditions of his Wyfe will not so much care whether she smell swéete as examine if shée be of good Lyfe But let vs also speake of men to whom generally the Philosophers haue forbidden to weare perfumes or smelles By which occasion Rome remained almost thrée Hundreth yeares without eyther Spice to eate or perfumes to smell but after the Warres began to discontinue vices forgot not to réenter into custome By which we may inferre that if there were no idle men in the world there would be no such reckoning made of vanities and vice Cicero sayth that the fiue vices To erect Tombes to weare Golde ringes to vse Spice in Meates to allay VVine with VVater and to beare sweete Smelles The men of Asia sent as presentes to the Romanes in reuenge of the Cities and bloud that they had takē from them By which I gather that greater was the domage which Rome receiued by Asia then Asia by Rome For that the landes and Prouinces which the Romanes Conquered of the Asians were eftsoones reconquered and restored but the vices of them of Asia remayned as a perpetuall inheritance amongest the Posterities of the Romanes He that followeth the Warres to fight and he that laboreth the earth to liue by it hath more care to succéede his businesse then to smell to swéete odoures Yea it is familiar to vaine men to séeke to smell swéete and forget to liue well In Rome it was forbidden that neyther Mayd nor Wyfe should drinke Wine nor Man buye Muske Aumber or other perfuming smels And it was as ordinarie with the Magestrates to chastise men that boare perfumes as to punishe women that were founde Dronkardes The same being verifyed by the vertuous Emperour Vespatian who hauing the Penne in his hande readie to signe a dispatch which he had geuen to a Romane Knight and féeling him smell of perfume he did not onely reuoke his graunt but with many threates banished him forthwith his presence The Romanes persecuting Plutus a Conspirator with the Triumuirie founde him hid in a sellor by no other espiall or intelligence then by a swéete smel which he had scattered as he went Haniball a valiant and happie Captaine in his youth suffered his olde age to be seduced by the Dames of Capua and swéet oyntments of Asia who so effeminated the forces of his minde and body that he did neuer afterwardes any thing worthie of report The Romanes being in debate to chuse a Captaine to sende into the warres of Pannonia referred the resolution to Cato Censorius who of two that stoode in that adoption refused one of them béeing his nearkinsman for that saith he I neuer knewe him to retourne wounded from warres but I haue alwayes séene him go perfumed in the streates The great Numantia in Spaine could neuer be wonne notwithstanding fourtéen yeres séege of the Romanes till Scipio purged his Camp of loyterers perfumers and whores Licurgus a notable law reader amongst the Lacedemonians erected and institution vppon grieuous paines that no man should buie or sel any odiferous or swéete oyntments vnlesse it were to offer in the temples or to make medcines for the sicke By these examples may appeare how intollerable perfumes haue bene too wel ordered countreys and how hurtfull to many perticular personages it is a vice that slaundereth

guided by the hand of God that besides the large great testimonies annexed to the gospel it selfe yet the aduersaries beare with it such witnesse and authority to the dishonour of sathan his errours that by their owne confessions we sée that the cause why they remaine in their hardnes of hart without receiuing the light way that leades to eternal life hath proceded of their sinnes and blindnes making them subiect to the subtill suggestions and pollecies of the deuil wherein for a proofe I shal not so much néede to infer authorities of scripture and olde christian authors who notwithstanding are sufficient to verifie and confirme our faith as to take to my ayde the weapons of our enemies to the ende that by the testimony of their proper consciences wée may remaine absolued and they condemned The firste testimony I will produce shal be Tertulian a writer in the time of the primatiue church a man of greate knowledge maintayning the cause of the Christians against the Pagans and pleading and writinge publykely on the christians side And hauing as it were but sipped and tasted of christianity Hee had more fully surfeyted of the Pagan faith to whom he bare a resolute zeale hee was in the times of the Emperours Seuerus and Caracalla being about two hundred thrée score and ten yeares after the death of Christ All the argumentes which he inferreth against the Pagans he deriueth from their proper historyes and of thinges that were done in that tyme showing the reason why Christ was not worshipped at Rome The Romaines had this custome not to Canonize any newe God although the Emperour woulde haue it so without the approbation and consent of the Senate the same well appearinge in all the Romaine Edictes and histories wherein is defended to receiue any Straunge GOD wythout the authoritie of the Senate and that by reason of the great inconuenyences happening by the lybertie that euerie one tooke to patronise himselfe with one GOD a part as may be séene in the times of the Bachanales and other seasons It happened that Pilat who had giuen sentence of death against Christ notwithstanding he was stubburne in hys opinion yet being conuinced both by his conscience and the certainty he had of the restitution of him whom he had condemned to death Aduertised Tiberius the Emperour of all that had passed touchinge the death and resurrection of our Lorde The Emperour obseruing with this report the opinions and great renoune that went of his passion wrote to the Senate that it were good to canonize Iesus Christe for a God But the Senate whether it was for that they were not called to the first consult of this matter or that they would not make thinges so easie to the Emperour specially in a case of so great importance fearing it woulde growe to example and consequence helde opinion contrary to the Emperour and would not suffer that CHRISTE should be worshipped as god Whervpon the Emperour published an Edicte againste such as woulde accuse christians the deuill hauinge then stirred vp the Iewes and Gentilles to persecute those that had receiued the gospell by which it came to passe that in the time of Tiberius the christian church was somwhat in rest the gospell fructifiinge greatly amongest the gentiles Thus much for Tertulian who durste not haue written so in his time if thinges had passed otherwayes For then was Rome in her estate and statutes of the Senate were diligently preserued by registers where vnto Tertulian sendes the gentiles referringe them to their proper actes and ordinaunces wherein they may finde that the first persecution againste the christians was in the raigne of Nero In all these are ministred many thinges of consideration declaring that the affaires of the gospell haue bene managed by a special prouidence of God For firste GOD so wrought that Poncius Pilate who had passed CHRIST to execution bare witnesse to his Father of the greatnesse of him whom he had condemned Secondly the lawes of the Senate and contention that was betwéen the Emperour and the magistrates make good fayth and proofe that the refusing to canonize christ at Rome was not by any default that was founde in him but by reason of the vaine ordinances obserued there by the libertie of which they had power to accept for GODS such as they woulde and reiecte whom they helde not acceptable Besides the greate prouidence of GOD is knowne in this that the diuinitie of Iesus Christe being sufficiently iustefied as wel by his workes as by hys holy doctrine yea by the testymonyes of his enemyes yet he would not suffer him to receiue this dishonour to be accepted of the people of Rome for god and much lesse to be compared and placed amongest theyr false gods whom they worshipped he which was true God and had preached that there was but one God and that al others were nothing els but abusers and spirites of the Deuill This prouidence also shewed it selfe great in this that albeit the Emperour was no christian yet he forbad vppon great paines to trouble persecute or to accuse the christians the same being the cause that the gospell was published in his first age and that the gentilles and Pagans gaue eare to it to the end that when the great persecutions should happen the church might be found to haue some foundation and certaine troupes of christians vnited by the holy word of the gospell And therefore we haue to conclude that all these things and accidentes haue ben guided gouerned by the wisedome of God séeing they serue to the approbation of so high a mistery For our seconde testimony we will vse Plutarke a Pagan borne and of no small authoritie amongst them and at no time well disposed to the christians He thinking to set downe a reason why the Oracles of the gentilles had taken ende aledging many thinges according to his blindnes and without any knowledge in the affaires of God recites an historie by the relation of a frende of his of no small authoritie and knowledge as is suggested To this was referred so much the more stabilitie of faith and credit by howe muche he makes it to happen in hys time He saith that sailing into Italy and being in a shippe accompanied with his said frend and many others about the euening they fel with the coast of certain Ilandes now called Cuzolares confining vppon Italy There the winde failed them and by that necessitie were driuen to go on shoare in one of those Ilandes called Paff 〈…〉 e. Before the mariners had supped the Sea being at a softe and still calme they hard a voice comming out of the Iland which called one of the patrons of their ships beinge an Egiptian and had to name Tamus which was vnknowne to many of the company suffisinge to see him a Captaine and Gouernour amongst them This voice calling him thrée tymes he aunswered but to the thirde as kinge what it would to whom the voyce replyed aloude

hurts we haue by our enemies are causes to decrease our goodes the vices of our children bring losse and spoyle to our honour And where it may happen that an honest man may not receyne a blowe of his ennemie once in his lyfe the enormities of his owne children are sufficient to make him dye euery hower So that the perplexities wée haue sometimes by straungers are disgested as thinges happeninge by straungers as the wound that is outwarde may gréeue but not perishe the intrales But the displeasures passing in our house pearse déeper and as a martyr languishe the harte euen to death And therefore by howe much the Father beareth pittie to hys wicked Sonne by so much hee vseth extreame cruelty againste himselfe yea that day wherein he ministreth not correction to his Sonne that daye doth he iustice of hys proper person and sendes his renowne to question The Romaynes had a Lawe called Faelcidia by which the first offence of the Childe was pardoned the Seconde punnished and for the third he was banished which Law if it were eftsones reduced to practise in these tymes wée should not sée so many youth runne hedlong into vices nor so many Fathers suffer blame for their negligence But because Fathers doe not chastise and mothers too muche suffer the childe takes boldnesse in vice leauinge to the Parentes occasion to lament but no lybertye of remedie Where you wryte to me that you are old that your infirmityes make you weary as though you liued to longe I wishe you not to reckon your age so much by the nomber of yeares you haue lyued as by the many trauelles you haue endured For that to sensuallitie to liue a hundred yeares séemes but a short time and to the harte that is heauie and sorrowfull the lyfe of a hundreth momentes is too long and wearie It must not suffize you to séeme to bée olde but you must bée so in déede séeing he onely may bée called olde who puttes ende to his olde vices For little doth it profite to haue your head Graye and your Face Wrinckled if your lyfe follow younge customes and your minde Féede vppon Greene desyres the same béeing the cause why Olde men weakened wyth vice and Sinne are Subiecte to feare Death and to dye soone béeing wyth nothing so ill contented as to bée deuided from their vices The Author writeth to his Sister seruing in Court Partly hée instructes her how to liue in Court and partly satisfyeth her request vnder a short Discription of Loue. WEighing wyth the nature of the place where you are the qualetie of the affection I beare to you I dout whether it were better to vse playnesse according to good meaning or dissemble and so leaue you better contented For by the office of nature I cannot but warne you and yet to the place where you are nothing is lesse acceptable then to be instructed the Court béeing a place that sometimes couereth or séeth not the faultes in their frendes or else takes all thinges to blame and findes nothing in their foes that they may lyke But béeing my Sister I will vse my authoritie though not to please you yet to perswade you and acquite my selfe béeing farre from my profession to deale in matters of loue I that haue vndertaken the direction of consciences And albeit my other trauels priuat exercise make me very insufficiēt to debate with you to your ful satisfactiō yet taking the opportunity as it is I had rather put my imperfectiō vpōiudgment then leaue you not instructed hoping you wil no lesse answer for mine honor then for your sake you sée mée readie to hazarde it to Question Where you write to me that he that presented you wyth your laste Iewell was your frende and Louer I denye it since there is difference béetwéene him that Loues and one that is a Friende For a friende doth alwayes Loue but he that Loues is not alwayes a friende Which may bée well prooued in your Ladyes of the court For that in Seruice and Amarous deuotion you haue many that Serue you Follow you and desire you who may rather bée called your Louers then your Friendes since they intende no other thing then the practise of pleasure being as voyde of intent of mariage as they are of vertue Yea hauing not the Spirite to iudge of honest Loue nor true intention to follow it they bring oftentimes dishonor to their Ladyes whose simplicitie for the most parte falles into Slaunder by the Sutletie and malice of their Seruauntes Suche one I feare is hée that hath béestowed the Iewell vppon you which then you may best discerne when you finde him to Promise much and perfourme little assuring you that then hée vseth the Sleyght of the Fowler who wyth a Swéete Call bringes the Byrde to his Nette and deceaues her to her Destruction Consider therefore the place where you are the Race that you come of and what you pretende The Courte giues you Libertie to doe muche ill and little Instruction too Follow that is good And if you Stande not Faste vppon those Vertues you Learned in the House of your father the place it selfe will infect and change you since frequentation drawes into one felowship societie of Estate things that of themselues are different remēber also that to such as desire to be vertuous the house of the Prince is a schole house for their better instruction and a place helping to their aduauncement Wherein if any miscarie the falt may be more in their proper negligence then in the will of the Prince since to maydes of honor seruing in Court it is a greater aduauncement to be maried by the fauor consent of the Prince then by the patrimonies or portion which their parentes can leaue them I haue oftentimes written vnto you that if deuotion and conscience leade some women into Religion vertue and good name rayse others to preferment in court Therefore I aduise you lay not vp great confidence in your beautie much lesse presume vpon the greatnesse of your race For in Court for one Gentleman that makes loue to your persones you shall find twenty that spend the whole day to iudge of your liues since beautie without vertue and high kindred wythout good conditions is no other thing then as a goodly gréene Trée that florisheth with leaues and blossomes and brings forth no fruite or as a stately carued Image which men take great pleasure to beholde but are gréeued when they finde it dead and without qualitie You and the other Ladies your companions would haue me write what loue is wherein it consistes and what be the fignes and tokens of true loue estéeming me a man of studie and an auncient Courtier This office I might better tourne vppon your selues for that your beauties standing in the eyes of men leading them to sue to serue to solicit and to loue you mée thinkes it belonges to you to set downe the discription of loue and to me