The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

XIV. MAXIM. Of TRIBULATION.

THE PROPHANE COURT.	THE HOLY COURT.
That one must be evil to be happy, since the Just are most afflicted.	That all is happie for the Just, yea, even tribulation.

IT is a wonderfull thing how the Pro∣phane Court dares propose this maxim, refuted by the experience of all Ages, observations of all histories, understand∣ings of all people, and common voice of nature.

Camerarius in his Problems, wherein he pursueth the tracks of ordinarie life, without search into other considerations more Divine, makes a question, why those who are addicted to Religion, are alwayes most happy. And on the contrarie, from whence it is, that the wicked are most unfortunate: Affirming it to be observed throughout all histories. Now this Authour, who plainly sheweth in this Treatise he is none of the most Religious, gently toucheth some reasons, saying among other things, there is some power which plea∣seth to depress the wicked, because ordinarily they are of a spirit fierce and insolent; as if impiety alone were not sufficient for their infelicity. The punish∣ments of the wicked are so frequent in histories both Divine and humane, that in so great an Ocean of ex∣amples, which may take up more than fifty Ages, scarcely can we produce one sole notable felicitie, which felt not some great mishap. That we many times may have cause to make use of S. Augustines, and S. Eucherius argument, who say, that although God punish not a crime in this life, he doth it to assure us there is a great tribunal, and a puissant justice in the other world. It were a thing superfluous at this time to oppose this maxim by effects, which are so evident, and whereof I think I have produced sufficient ob∣servations in preceeding Tomes: I had rather here employ reason, and shew all to be happy to the just, yea, tribulation.

That the Providence of GOD excellently ap∣peareth in the afflictions of the Just.

MEn curious in their censures, and distrustfull in their actions, have never ceased in all times to argue with Divine providence about the afflictions of the Just, but I with the assistance of hea∣ven intend at this present to prove the eternal Wis∣dom maketh it self visibly appear, by the same things wherewith many think to overthrow it. Now I make it good by four reasons: the first whereof shall shew, worldly blessings cannot be great but by the expe∣rience of evils. Secondly, that tribulation is the nour∣sing-mother of all virtues. Thirdly, that there is no spectacle more glorious among the works of God, than an innocent afflicted for Justice, and patient in affliction. Fourthly, that it is a proof of beatitude.

We then deliver in the beginning of this discourse a notable maxim drawn out of Aeneas Gaza, an ancient Authour, inserted in the Bibliotheck of the Fathers: Never do we sufficiently know the sweetness of good, without the trial of evil. Joseph mounted upon the triumphant Chariot of Pharao by prisons and fetters: David to the throne of Saul by many persecutions: And their great prosperities were much more sweet unto them, because they were fore-gone by sharp af∣flictions. We see the same in nature; where the Sun is more resplendent after it's eclipse, the sea more calm after a tempest, and the air much brighter after a shower, which made a great States-man say: Storms and tempests contribute to the clearness of the heavens, and the smoothness of the sea. The condition of mortals hath this proper, that adversities grow out of prosperities, and prosperities from adversities. God hideth from us the seeds both of the one and the other, and many times

the causes of blessings and evils are covered under one and the same appearance.

One may here object, that if we must alwayes have evil to tast good, we might infer the Angels were not sufficiently happy, because they arrived at beatitude without passing through tribulations, these being the flower-de-luces of God's garden, which neither wrought nor took pains to be clothed with the robe of glorie: we might conclude, God himself had some defect in his felicitie, since he alwayes hath a most ac∣complished beatitude, with exclusion of all manner of evil. I answer to that, there is very much diffe∣rence between the condition of things eternal and temporal. Angels entered almost as soon into feli∣citie as into being, because they were placed in the upper region of the world, where miseries cannot ap∣proch, and who having besides a singular knowledge of God's favour, stood not in need to be aided by the counterpoize of adversities. But as for us, we are not onely born in a soil, which is as fertile in calamities, as forrests in brids, and rivers in fish; but besides, we are extream ignorant of God's grace, when we long enjoy prosperity; which is the cause that adversity, though necessarily tied to our condition, maketh us notably open our eyes to know the felicities which follow it, and to understand from what source they proceed. As for that which concerneth the Divinity, it cannot, to speak properly, endure any thing contrary by reason of the condition of it's essence, which is ful∣ly replenished with all sorts of beatitude. God (said Philon) is incommunicable to tribulations, he is alwayes vigorous, ever free from dolour or pain, perpetually in action without weariness, still plunged in a sea of most pure delights, as being the height, end, and aim of felicitie.

Thereupon unable to suffer, (as he is God) and and yet willing to undergo some special part in the great sacrifice of patience, which began with the world, he took a body, and in that body drank the cup of the passion, shewing evidently to all mortals, that tribulations by their darkness avail to the bright∣est rayes of glorie, which S. Augustine spake in very express terms.

The onely Son born of the substance of the Father, and equal to the Father in Divine essence; the Word, by which all things were created, had nothing to suffer, as God, and is clothed with our flesh to participate in our punish∣ments.

2. The second reason, which visibly sheweth the se∣cret of Divine providence in the tribulation of the Just, is, that God being the Sovereign Sanctitie, was necessarily to procure and plant it in the souls of his elect, by all the most effectual wayes which his wis∣dom had ordained. Now there is not any shorter way to virtue, than a well mannaged affliction, and therefore it was necessarie to maintain adversity in the world, as the nource of great and generous actions of Christianity. It was necessarie (saith the Scripture) to trie thee by tribulation, because thou wast acceptable to God.

It is a matter almost impossible to preserve a great virtue in perpetual prosperity; one must be more than a man, and to have a double spirit: which is excellent∣ly well observed by S. Augustine, upon the words of Elizeus: I intreat your spirit may be doubled in me. Eli∣zeus (saith he) begged the spirit of Elias might be double in him, because he was to live in the favour of Court and worldly prosperities, where the way is more slippery and dangers most frequent. His Master Elias had passed his life in many persecutions, where∣fore a single spirit was sufficient for his direction, ad∣versity being not so difficultly borne as prosperity. But insomuch as eminent fortunes are subject to deep drunkenesses, and supine forgetfulness of God, the Prophet saith by an instinct of the Divinity: Let your spirit be doubled in me.

Prosperity under the shew of felicitie deceiveth us; tribulation is ever true: the one flatters us, the other instructeth us; the one tied up our senses and reason, the other unbinds them; the one is windy, empty, giddy, ignorant, the other sober, reserved, and pru∣dent; the one withdraweth us from real good by the allurements of vanity, the other reduceth us by a wholesome way into the duty from whence we wan∣dered. S. Bernard saith excellently: Prosperity is in weak and inconsiderate souls, as fire to wax, and the sun's rayes to snow. David was very wise, and Solo∣mon much more, yet both charmed by the great suc∣cess of affairs lost understanding, the one at least in in part, the other wholly. We must affirm, there is need of a strong spirit to subsist in adversity, without change of reason or constancie: but it is much more hard to tast very pleasing prosperities, and not be deceived. This is the cause why wise providence, ever to keep virtue in breath, ceaseth not to excercise it in this honourable list of great souls and we behold, that fol∣lowing these proceedings, it thence deriveth great advantages and many beauties. The Scripture no∣teth that Job (a) returning into the lustre of his for∣mer state, gave titles to his three daughters, much ob∣served: for he called one by the name of Day, the other Cassia, or as some Interpreters say Amber, and the third Amaltaeas Horn, so the Septuagint translate it. We must not think so holy a man would herein do any slight thing, or not to some purpose. But if we believe Holy Fathers upon it, he meant by these three names to signifie the three conditions of fortune. The first, (which was before his great adversities) is compared to the day rejoycing us with the natural sweetness of it's serenity. The second, which was that of his calamity, to amber because it is properly in tri∣bulation, where virtue diffuseth her good odours. It resembleth aromatick spices, which more shew their virtue when they are pounded and brought into powder in a morter; or incense, which never lets it so much appear what it is, as when it is cast on coals: so that this motto of the Wiseman may be attributed to it: (b) A resplendent fire, and incense burning in the fire. In the end issuing forth of tedious tribulations, and having been hardened and fortified under storms, it openeth it's bosom, and unfoldeth admirable fruits, which fitly make it to be called the Horn of abun∣dance. Whereof we say with S. Ambrose (c) there is a certain beatitude in dolours, which virtue full of sweetness and delight represseth, from whence it ac∣quireth palms, and inestimable riches, as well for sa∣tisfaction of it's conscience, as the condition of glory.

3. For we affirm for a third reason, that God hath not a more glorious spectacle on earth; than a Just man afflicted and patient. Is it not that which God himself meant in the book of Job, where the Prince of darkness, telling he had gone round about the world, he said not to him: Hast thou seen the Mo∣narchies and Empires, which bow under my Scepter, and circumvolve under my laws? Hast thou seen Pa∣laces of Kings and Princes, whose turrets penetrate the clouds? Hast thou seen armies all enclosed with swords, making the earth tremble under the clashing of their arms? Hast thou beheld the theaters, beauties, and triumph of greatness? Hast thou considered all the wealth which nature reserveth for me in maga∣zins? He sayes nothing of all that. What then? (d) Hast thou looked on my servant Job, who hath not his like on earth? And what maketh him more admirable, than that which Cassianus (e) mentioneth? A man was seen abounding in all sorts of blessings, become very poor, having not so much as wherewith to cover his nakedness, fallen from a most perfect health into a prodigious malady, which disfigured his whole body, and having lost so many goodly

farms, reduced to the extremity of being the inhabi∣tant of a wretched dunghil: But he out-braving his miseries, and shewing himself to be nothing curious, took a rough stone to wipe his wounds, and putting his hand far into the bottom of his ulcers, drew thence the corruption and worms, which made him honou∣rable by the lights of his patience. Have we not cause to crie out with Tertullian: (f) Oh what a trophey hath God erected in this holy man! O, what a standard hath be advanced in the sight of all his enemies? I dare freely pronounce it, there is not any approcheth more near to God, than a man laden with afflitions, and become invincible in the arms of patience. And I ask of you what made Tobie to be called the Good God (g) but this admirable virtue? I say although many have been honoured with marks of the Divi∣nity, by reason of their favours and benignities to∣wards men, (there being nothing which so charm∣eth people as the profusion of benefits) yet interest was the cause great men were flattered with such titles above their deserts; whereas quite otherwise, praise rendered to patience is much more sincere, as being expressed by a certain veneration afforded to a virtue obsolutely heroick: which makes me conclude, that men, ravished with the sight of this notable patience which shined in Tobie, when having done well evil was retributed, surnamed him the Good God, not for any other reason but his admirable constancy, having this maxim well engraven in their hearts, that God hath not on earth a more perfect Image of his great∣ness, than a patient man. S. Denis (b) likewise plainly calleth patience the imitation of the Divinity, and ad∣deth, Moses was honoured with the rayes of Divine vision for his singular mansuetude.

4. Lastly I say tribulation confirmeth us in the faith of future things, as being a manifest proof of beatitude. For reasoning, though never so little by the light of nature, we judge if there be any justice in men, it is in God as in it's source, with an imcompa∣rable eminency, and therefore we cannot imagine a Divinity without the inheritance of goodness, and equity, which perpetually accompany it. Now when we see innocent men continually afflicted, who go out of this life by bloudy and horrible wayes, many times oppressed by the tyranny of men, and having none to revenge their ashes, we necessarily conclude, there is in the other life another justice, and another tribunal, where causes must be decided in a last Court of judicature. We say with S. Paul: (i) The expe∣ctation of the creature looketh for the revelation of Gods children: For every creature is subject to Nothing, not of his own liking, but by the ordinance of him, who hath subjected him with hope of rising again: For creatures shall be delivered from the servitude of all corruption into the liberty of the children of God. That was it, which comforted all the Martyrs in hydeous tor∣ments, when their souls were torn out of their bo∣dies with incomparable violence. For although mor∣tal members yielded to the sword of persecution, yet they beheld, though with an eye drenched in bloud and tears, the bright glorie which waited on them, and saw as in a mirrour the thrones of those prodi∣gious sufferings disposed all into Crowns. There S. Stephen, saw his stones changed into as many rubies to serve for matter of veneration to pietie, and an ex∣emple of courage for all posteritie. There S. Lawrence looked on his flames turned into roses and delights. There S. Felicitas, the mother of glories and triumphs, beheld seven sons, who received her with palms in their hands into the beautifull pavillions of heaven, where all torments made an end to give beginning to infinite comforts. That is it which animated all the just in so great a heap of tribulations, and which made them speak these words of Tertullian: (k) God is payable enough, in that he is the Arbiter and Feoffe, of your patience. If you commit an injury to him, he is the Avenger of it; if a loss of goods, he is the restorer; if a pain or malady, he is the Physician; since it makes God himself the debtor, who by the condition of his indepen∣dent nature, being not accountable to any, doth notwith∣standing particularly bind himself to patience.

Let us conclude with four excellent instructions to be observed in adversity, which are expressed in the book of Job; (l) for it is said: He rent his gar∣ments, and having cut off his hair, and prostrated himself on the earth, adored and said: Naked I came out of my mothers womb, and naked I return into earth.

Note, that rising up he rent his garments, to shew he couragiously discharged himself of all exteriour blessings, which are riches and possessions, signified by garments. He cut his hair, which was a sign he put the whole bodie into the hands of God, to dispose of it at his pleasure. For as those Ancients sacrificing a victim first pulled off the hair and threw into the fire, to testifie the whole bodie was already ordained to sacrifice; so such as for ceremony gave their hair to temples, protested they were dedicated to the ser∣vice of the Divinity, to whom the vow was made. In the third instance, he prostrated himself on the earth, acknowledging his beginning by a most holy humili∣ty. And for conclusion, he prayed and adored with much reverence. Behold all you should practise in tribulation well expressed in this mirrour of patience.

First, are you afflicted with loss of goods, either by some unexpected chance, or by some tyranny and in∣justice? Abate not your courage, but considering the nullity of all earthly blessings, and the greatness of eternal riches, say: My God, although I have en∣deavoured hitherto to preserve the wealth thou ga∣vest me, as an instrument of many good deeds, yet if thou hast ordained in the sacred counsel of thy pro∣vidence, that I must be deprived of them for my much greater spiritual avail, I from this time renounce them with all my heart, and am ready to be despoiled, even to the last nakedness, the more perfectly to enter into the imitation of thy poverty. Say with S. Lewis Archbishop of Tholouse: Jesus is all my riches, and with him I am content in the want of all other wealth. All plenty, which is not God is mere penurie to me.

If you be tormented with bodily pain, by maladies, by death of allies, say: My God, to whom belongs this afflicted bodie? Is it not to thee? Is not this one of thy members? It now endureth some pain, since thou hast so appointed, and it complains and groaneth under the scourge: where are so many pre∣cepts of patience? where is the love of suffering? where conformity to the cross? S. Olalla, a Virgin about thirteen or fourteen years of age, as she was martyred, and her bodie torn with iron hooks, beheld her members all bloudy, and said: O my God, what a brave thing is it to read these characters, where I see thy trophies and monuments imprinted with iron on my bodie, and written in my bloud. A creature so tender, so delicate, shall she shew such courage in the midst of torments, such transfixing pains, and can∣not I resolve to suffer a little evil with some manner of patience? If be the death of an ally, behold that bodie, not in the state wherein it now appears, but in the bright lustre of glorie, wherewith you shall behold it in the day of the Resurrection, wiping away your tears, say what Ruricius did: Let them bewail the dead, who cannot have any hope of Resurrection. Let the dead lament their dead friends, whom they account dead for ever.

In the third place arm your self with profound hu∣mility, and looking on the earth from whence your body came, say: My God, it is against my pride thy rod is lifted up in this tribulation. Shall such a crea∣ture as I, drawn out of the dust become proud against thy commandments, and so often shake off the yoke of thy Law? I now acknowledge from the bottom of my soul the abjectness of my nothing, and protest

with all resentments of heart my dependence on thee. The little hearb, called trefoyl, foldeth up the three leaves it beareth, when thunder roareth, thereby wil∣ling to tell us, it will not lift a creast, nor raise a bristle against Heaven. Lightening also, which teareth huge trees asunder, never falls upon it. My God, I hear thy hand murmuring over my head in this great afflicti∣on, and I involve me within my self, and behold the element whereinto I must be reduced, to do the ho∣mage my mortality oweth thee. Exercise not the power of thy thunders against a worm of the earth, against a reed which serves for a sport to the wind. Lastly, take courage what you may, in the accidents that happen, and by the imitation of our Saviour, re∣tire into the bosom of prayer, which is a sovereign means to calm all storms. Jesus prayed in his agony, and the more his sadness encreased, the more the mul∣tiplied his prayers. Say in imitation of him: My God, why are my persecutours so encreased? Many rise up a∣gainst me. Many say to my soul, there is no salvation for it in God. But Lord, thou art my Protectour, and my glo∣rie, thou art he who wilt make me exalt my head above all mine enemies.

The fourteenth EXAMPLE upon the fourteenth MAXIM. Of Constancie in Tribulation. ELEONORA.

WE are able to endure more than we think. For there are none but slight evils, which cause us readily to deplore, and which raise a great noise, like to those brooks that purl among pibbles; whilest great-ones pass through a generous soul, as huge rivers which drive their waves along with a peacefull majesty.

This manifestly appeareth in the death of Sosa and Eleonora, related by Maffaeus in the sixteenth book of his history of the Indies. This Sosa was by Nation a Portingale, a man of quality, pious, rich, liberal, and valiant, married to one of the most virtuous women in the whole Kingdom. They having been already some good time in the Indies, and enflamed with the desire of seeing their dear Countrey again, embarked at Cochin, with their children very young, some gen∣tlemen and officers, and with about six hundred men. The beginning of their navigation was very prosper∣ous; but being arrived at Capo de bona speranza, they there found the despair of their return. A westerly wind beat them back with all violence; clouds gather∣ed, thunders roared, Heaven it self seemed to break into fire over their heads, and under foot they saw no∣thing but abysses and images of death. If they would anchor, the Ocean tosseth them, if return to the Indi∣an coast, contrary winds blow to stay their passage. Their sayls are torn, Mast crack'd, Rudder broken, their Ship shaken with surges, beginning to leak, indu∣stry of men fruitless, and all let loose to the sway of tempests. To conclude their unhappiness, another Southern wind violently thrust them into the port, where they met with ship-wrack. They must avoid this counter-buff, if they would not be buried in the waves. They cast anchor to stay the ship, and leaped into cock-boats, to recover shore with the more safe∣ty. Sosa first of all saved himself, his wife, and chil∣dren, carried with him his gold, silver, and jewels, so much as so imminent danger would permit. The boats after a return or two, were scattered, the cable unto which the anchor of their ship was fastened, brake, the sides leaked, the keel opened, every man sought to save himself, many were drowned, other strugled with the Ocean, golden coffers, painted cab∣binets, and the goodly riches of the Indies swum with men half-dead, tossed by the waves amongst fardels and packs, and loosing life, lost not (as yet) the sight of that which made them live. Some became black with the buffets they received, others bedewed the sea with their bloud, yet all desired to reach the ha∣ven; so much desire of life possesseth us Scarcely got they thither, but they saw their vessel sink down to the bottom, leaving them not any hope of return. The dead bodies of their companions, with the dolefull baggage utterly spoiled with sea-water, were cast up at their feet. On what side soever they reflect, nothing is seen but calamity. Here the dead which begged burial, there the living all drenched in water, laden with wounds, overwhelmed with toyl, worn with hunger, to arrive in a savage Countrey, where having nothing almost to hope, they have all to fear.

All that poor Sosa could do, was to kindle fire, and draw out some tainted victuals, wherewith to take re∣fection; his heart was seized with apprehension of this disaster, in which he saw all he esteemed most preci∣ous involved, notwithstanding clearing his brow, he comforted this afflicted company, and said:

It was not time to think upon their losses, but to give God thanks he had saved their lives. That they were not so ignorant of the sea, as not to know full well, when one makes account to embark thereon, he must expect hunger, thirst, losses, ship-wracks, and all the miseries of mankind. And therefore when they happen, they must be regarded as things alreadie foreseen, and profit made of evils for expiation of sins. As for the rest, being so destitute of all things in a strange Countrey, there was no better riches than mutual correspondence, which would preserve the whole bodie adhering together, as discord infallibly ruin∣eth divided members. He added (fetching a deep sigh) They might behold their poor Ladie with their tender in∣fants, in the extremitie of peril, and that although both sex and age required they should be somewhat assisted, he would neither spare himself nor his, for the common safety.

All answered with tears in their eyes, he might confidently lead them where he pleased, and that they had no further hope of their lives, but in the obedience they resolved to yield to his commands. Having then remained thirteen days in this miserable Port, barri∣cadoed with huge stones and coffers, left as remain∣ders of their ship-wrack, to defend them by night from thieves and wild beasts, they put themselves in the way to bend towards the East, directly to a great river, which the Portingales had heretofore named the Holy Ghost. Sosa went foremost with his wife, who shewed a masouline courage in a tender constitution: she had her little children by her sides, whom turn by turn every one carried. Andrew de Vase the Pilot, was in the same rank, bearing the standard of the Cross, attended also by about four-score Portingales, and an hundred servants who bare arms. Then followed marriners poor creatures, and other inferiour people, who were not yet cured.

The good servants moved with compassion of Ele∣onora, whom they beheld walking on foot, framed her a kind of litter, and sought all they might to comfort her: but that lasted not long. Needs in the end must the poor Lady travel through places, where nothing was to be seen but wild beasts, and Cafres more inhu∣mane than beasts; over rocks inaccessible, mountains which raised their heads above the clouds, valleys not to be looked down into without horrour, torrents swoln with showrs, marishes cloyed with mud, and which was most irksom, they must go at random through ways of which every one was ignorant, nor could any direct them; so that they made an hundred leagues of thirty. Their little store of victual failing, they eat first pieces of rotten whales, and other garba∣ges of the sea, then wild fruits, leaves, and lastly spa∣red not the carcases of beasts, which they found in the desert. From that they fell into a great scarcity of water, and if they would have any something tole∣rable,

they must seek it among Moors and tygers, and buy it at eight crowns the pint. There were many, who over whelmed with these hydeous disasters, left the spoil of their bodies to cruel Aethiopians, to birds and beasts, bidding a sad adieu to their companions, with the last words they desired to be delivered to their friends and kinred. But the fears and present ca∣lamities of every one, made them to forget the dead with their requests. The unfortunate Sosa oppressed with sorrow, considering so many mishaps redoubled one upon another, and beholding his wife, who to comfort him, shewed her self indefatigable both in mind and body, she carrying her children in her turn, and encouraging all the rest, it most sensibly wounded his heart to see a Lady so tenderly bred, endure with such constancy the utmost of worldly miseries.

At last, after four moneths travel, they came to the river of the H. G. ere they were aware, where a petty King commanded, who very courteously received them, partly moved with the sight of so great a cala∣mity, and partly also desiring by this opportunity to make use of the Portingale's favour, whereof he stood in need for his affairs. He let them understand, as well as he could, his desire of their stay with him, in expe∣ctation of the commodity of re-embarking. Other∣wise, should they hazard themselves to proceed for∣ward on their way in this miserable equipage, they would be in danger to be robbed by a neighbour-Prince, one of the greatest thieves in the Countrey.

The more this Barbarian King shewed himself courteous, so much the more Sosa grew suspicious of his proceedings, and sinisterly judged, that such sweetness in a man unknown, was but the cover of an evil purpose. He thanked him for his favour, and ve∣ry earnestly besought him to accommodate them with boats to pass the river, which the other unwil∣lingly did, seeing the peril whereinto they hastened to fall. They went, there remaining not above six-score of five or six hundred men, and having been five days on the river, they landed at adventure, rather con∣strained by night, than invited by the commodiousness of place. The next day, they descried a squadron of about two hundred Aethiopians, who came towards them, which made them prepare for defence: but trou∣bled at their arms, they shewing themselves peacefull enough, the other by gesture and signs discovered their infinite miscries. These people wholly practised in tricks of deceit, and who would make benefit of this occasion, let them with much ado understand, they might pass along to the Kings Palace, where they should be very well entertained; which they attempt∣ed, but approching to the Citie in arms, the King of these Barbarians timorous, and wicked, forbade them enterance, and confined them to a little wood, where they remained certain days, passing the time in a poor traffick of knives and trifles, which they bartered for bread. But this treacherous Prince, who meant to catch them in the snare, seeing they had some commo∣dities, sent word to Sosa, he must excuse him that he denied enterance into the Citie, and that two causes had put him from it. The first whereof, was the dearth of victual among his people, and the other, the fear his subjects had of the Portingales arms, they never, as yet, being accustomed thereto. But if they would deliver their weapons, they should be received into his citie, and his people consigned to the next towns, to be well entertained. This condition seemed somewhat harsh, but necessity digested all. They agreed with one consent to satisfie the King, Eleonora onely excepted, who never would consent to betray their defences in a place where they had so much need of them. Behold them disarmed and separated, some dispersed into se∣veral villages here and there: Sosa with his wife, his children, and about twenty other brought to the re∣gal Citie. Scarcely was he arrived, but all his compa∣ny were robbed, beaten with bastonadoes, and used that very night like dogs; whilest himself had little better entertainment: For this Prince of savages took all his gold and jewels from him and drave him away as a Pyrate, leaving him onely life and his poor gar∣ments. As they went out of this calamity, deploring their misery, behold another troup of Cafres, armed with javelins, who set upon them, and let them know, they must leave their apparel if they meant not to for∣sake their skins. They were so confoūded, they neither had strength nor courage to defend themselves: be∣hold the cause why they yielded, what was demand∣ed, as sheep their fleece. There was none but Eleonora, who preferring death before nakedness, stood a long time disputing about a poor smock with these sava∣ges: but in the end, violence bereaved her of that, which modesty sought by all means to keep.

The chast and honourable Lady, seeing her self na∣ked in the sight of her domesticks, who cast down their eyes at the indignity of such a spectacle, present∣ly buried her self in sand up to the middle, covering the rest of her body with her dissheveled hair, and every moment having these words in her mouth, Where is my husband? then turning towards the Pi∣lot, and some of her Officers there present, she said to them with a setled countenance: My good friends, you have hitherto afforded to my husband your Captain, and to me your Mistress, all the dutie may be expected from your fidelitie: It is time you leave this bodie, which hath alreadie paid to the earth the moitie of its tribute. Go think upon saving your lives, and pray for my poor soul: But if any one of you return to our native Countrey, be may recount to those who shall please to remember the unfortunate Eleonora, to what my sins have reduced me. Having spoken these words, she stood immoveable in a deep silence some space of time, then lifting her eyes to Heaven, added: My God, behold the state wherein I came from my mothers womb, and the condition whereun∣to I must quickly return on earth, one part of me being al∣ready as among the dead. My God, I kiss and adore the rods of thy justice, which so roughly, though justly, have chastised me. Take between thy arms the soul of my most honoured husband, if he be dead. Take the souls of my poor children, which are by my sides. Take mine, now on my lips, and which I yield to thee, as to my Lord and Father. There is no place far distant from thee, nor any succour impossible to thy power.

As she spake this, Sosa her husband came, having e∣scaped out of the hands of these thieves who had rob∣bed him, and finding his wife in this state, he stood by her, not able to utter a word. The Lady likewise spake onely with her eys, which she sweetly fix'd upon him, to give comfort in the violence of the insupportable afflictions. But he feeling his heart wholly drenched in bitterness, hastened into a wood of purpose to meet with some prey, at least to feed his little childrē, which were as yet by their mothers side. Thence he ere long returned, and found one of them already dead, to which with his own hands he gave burial, immediate∣ly after he went again into the forrest, to hunt as he had accustomed, finding no other comfort. His heart was perpetually in Eleonora's, where he survived more than in his own body, & coming to behold her once again ▪or his last, he perceived she was already decea∣sed, with his other child, who died near her; there be∣ing onely left two poor maids, who bewailed their Lady, and made the wilderness resound with their sad complaints. He commanded them to retire a little a∣side, then taking Eleonora by the hand, he kissed it, standing a long time with his lips fixed unto it, & no∣thing to be heard but some broken sighs. That done, with the help of the maids, he buried her near his two children, without any complaint or utterance of one word. In a short space after, he returned into the thic∣kest of the forrest, where it was thought he was devou∣red. So joyning his soul at least to hers, who had tied her heart to his in death, with examples of her con∣stancie.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Maris Coelique temperiem, tur∣bines tempesta∣tesque commen∣dant: habet has vices conditio mortalium, u•• adversa secun∣dis, & adversis secunda na∣scantur. Oc∣cultat utro∣runque semi∣na deus, & ple∣rumque bono∣rum & malo∣rum causae sub diversâ specie latent. Plin. in Panegyr. Trajan.
• Ʋnicus ille de Patris substan∣tiâ Natus, ae∣qualit Patri in formâ Dei, Ver∣bum quo facta sunt omnia, non habebat ubi flagellaretur, ad hoc autem earne indutus est, ut sine fla∣gello non esset. August. Quia eras ac∣ceptus Deo, ne∣cesse fuit ut tentatio proba∣ret te. Tob. 12. 13. Reg. 4. 2. 9. S. Aug. l. 2. de mirab. Scrip. Obsecro ut siat in me duplex spiritus tuus.
• Fiat in me du∣plex spiritus. Boet. de conso. l. 2. pros. 8.
• Quando hoc incautis non fuit ad disci∣plinam, quod ignis ad ce∣ram, quod solis radius ad ni∣vem velgla∣ciem. Sapiens David, sapiens Solomon, sed blandientibus nimis secundis rebus alter de parte, alter ex toto desipuit. Magnus qui incidens in ad∣versa non ex∣cidit vel pa∣rum a sapien∣tia, ne minor cui praesens fae∣licitas si arri∣sit, non irrisit.
• (a)

  Job 42. Merserus in Job.
• (b)

  Quasi ignis refulgens, & thus ardens in igne. Eccles. 50. 10.
• (c)

  Est ergo beatitudo in doloribus, quos plena suavita∣tis virtus com∣primit, & coer∣cet, ipsa sibi domesticis opi∣bus abundans vel ad consci∣entiam vel ad gloriam. Ambro. offici. l. 2. c. 4.
• (d)

  Numquid considerâsti servum meum Job, quod non sit ci similis in terrâ? Job. 8.
• (e)

  Ex l••cuple∣te pauperri∣mus, nudus ex divite, ex va∣lido tabidus, ex in ••yto & glorioso 〈◊〉〈◊〉 il••••, st••r••uilinii factus habitator, & velut qu••••••m corporis sui sae∣vissi••us carnis••••, te••t•• rad•••••••• ••••••i••m & membrerum gle••••s, vermesque è profundis vul∣neribus ••anibus detrahebat. Cassia. Colla. 6. de nece Sanctorum.
• (f)

  Quale in illo viro fere∣trum Deus de diabolo ex∣truxit! quale vexillum dé inimico sue gloria extulit? Tertul. de pat. c. 13.
• (g)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Paedag 2.
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Dionis. Ep. 8.
• (i)

  Expectatio creaturae reve∣lationem filio∣rum Dei ex∣pectat: vani∣tati enim creatura sub∣jecta est, non volens, sed propter eum qui subjecit cam in spe: quia & ipsa creatura libe∣rabitur a ser∣vitute corru∣ptionis in li∣bertatem glo∣riae filiorum Dei. Rom. 8.
• (k)

  Satis ido∣neus patientiae sequester Deus, si injuriam deposueris pe∣nes eum, ult•••• est; si dam∣num, restitu∣tor est; si do∣lorem, medicus est, si mortem resuscitator. O quantum pa∣tientiae licet us Deum habeat debitore n! Tertull. de pat. 15.
• (l)

  Job 1. Tunc surre∣xit, & seidis vestimenta sua, & tonse capite corruens in terram adora∣vit, & dixit: Nudus egressus sum, &c.
• Divitia mea Christus, desixt caetera. Omnis copia qua Deus meus non est, mibi inopia est.
• Quam juvas bos apices le. gere qui tus Christe tro∣phea notant. Prudent.
• Fleant ••n∣tuos qui spom resurrectionis habere non possunt. Flems mortui mortuos suos, quos in perpetuim ex∣istimant in∣teriisse.
• Factus in ago∣nia prolixius erabat. Domine, quid multiplicati sunt qui tribu∣lant me. Multi insargunt ad∣versum me, multidicunt a∣nimae me•• non est solus ipsi in Deo ejus. Tu autem Domine susceptor meus, &c.
• Maffaeus hist. Indicar. l. 16.