whatsoever the cause was, or quarrel objected against her. First, her last words, spoken at her death, declared no less her sincere faith and trust in Christ than did her quiet modesty utter forth the goodness of the cause and matter, whatsoever it was. Besides that, to such as wisely can judge upon cases occurrent, this also may seem to give a great clearing unto her, that the king, the third day after, was married in his whites unto another. Certain this was, that for the rare and singular gifts of her mind, so well instructed, and given toward God, with such a fervent desire unto the truth, and setting forth of sincere religion, joined with like gentleness, modesty, and pity toward all men, there have not many such queens before her borne the crown of England. Principally, this one commendation she left behind her, that, during her life, the religion of Christ most happily flourished, and had a right prosperous course.
Many things might be written more of the manifold virtues, and the quiet moderation of her mild nature; how lowly she would bear, not only to be admonished, but also of her own accord would require her chaplains plainly and freely to tell whatsoever they saw in her amiss. Also, how bountiful she was to the poor, passing not only the poor example of other queens, but also the revenues almost of her estate: insomuch that the alms which she gave in three-quarters of a year, in distribution, is summed to the number of fourteen or fifteen thousand pounds; besides the great piece of money which her Grace intended to impart into four sundry quarters of the realm, as for a stock, there to be employed to the behoof of poor artificers and occupiers. Again, what a zealous defender she was of Christ's gospel all the world doth know, and her acts do and will declare to the world's end. Amongst which other her acts, this is one, that she placed Master Hugh Latimer in the bishopric of Worcester, and also preferred Dr. Sharton to his bishopric, being then accounted a good man. Furthermore, what a true faith she bore unto the Lord, this one example may stand for many: for that, when King Henry was with her at Woodstock,[25] and there being afraid of an old blind prophecy, for the which neither he nor other kings before him durst hunt in the said park of Woodstock, nor enter into the town of Oxford, at last, through the Christian and faithful counsel of that queen, he was so armed against all infidelity, that both he hunted in the aforesaid park, and also entered into the town of Oxford, and had no harm. But because touching the memorable virtues of this worthy queen, partly we have said something before, partly because more also is promised to be declared of her virtuous life (the Lord so permitting), by other who then were about her, I will cease in this matter further to proceed.
FOOTNOTES:
[24] From the "Book of Martyrs."
[25] At Woodstock was one of the residences of Henry VIII and earlier kings. The Black Prince was born there and Elizabeth was there imprisoned by Queen Mary. After the battle of Blenheim, the place was given in perpetuity to Marlborough, and his famous residence Blenheim erected there. It is about eight miles from Oxford.
SIR WALTER RALEIGH
Born in 1552, died in 1618; educated at Oxford; commanded an English Company in Ireland in 1580; a favorite of Queen Elizabeth; obtained a charter to colonize Virginia in 1584, and sent out several expeditions, none of which founded permanent settlements; introduced tobacco into Europe, and the potato into Ireland; took an active part against the Armada in 1588; explored the Oronoko in 1595; charged with having plotted to place Arabella Stuart on the throne in 1603, and sent to the Tower, where he wrote his "History of the World"; sailed again for the Oronoko in 1616; and on his return, the expedition having failed, condemned and executed.
THE MUTABILITY OF HUMAN AFFAIRS[26]
If we truly examine the difference of both conditions—to wit, of the rich and mighty, whom we call fortunate, and of the poor and opprest, whom we count wretched—we shall find the happiness of the one, and the miserable estate of the other, so tied by God to the very instant, and both so subject to interchange (witness the sudden downfall of the greatest princes, and the speedy uprising of the meanest persons), as the one hath nothing so certain whereof to boast, nor the other so uncertain whereof to bewail itself.
For there is no man so assured of his honor, of his riches, health, or life but that he may be deprived of either, or all, the very next hour or day to come. Quid vesper vehat, incertum est; what the evening will bring with it is uncertain.
And yet ye can not tell, saith St. James, what shall be to-morrow. To-day he is set up, and to-morrow he shall not be found, for he is turned into dust, and his purpose perisheth. And altho the air which compasseth adversity be very obscure, yet therein we better discern God than in that shining light which environeth worldly glory; through which, for the clearness thereof, there is no vanity which escapeth our sight. And let adversity seem what it will—to happy men, ridiculous, who make themselves merry at other men's misfortunes; and to those under the cross, grievous—yet this is true, that for all that is past, to the very instant, the portions remaining are equal to either. For, be it that we have lived many years (according to Solomon), "and in them all we have rejoiced"; or be it that we have measured the same length of days, and therein have evermore sorrowed; yet, looking back from our present being, we find both the one and the other—to wit, the joy and the wo—sailed out of sight; and death, which doth pursue us and hold us in chase from our infancy, hath gathered it. Quicquid ætatis retro est, mors tenet; whatsoever of our age is past, death holds it.
So as, whosoever he be to whom fortune hath been a servant, and the time a friend, let him but take the account of his memory (for we have no other keeper of our pleasures past), and truly examine what it hath reserved, either of beauty and youth, or foregone delights; what it hath saved, that it might last, of his dearest affections, or of whatever else the amorous springtime gave his thoughts of contentment, then invaluable, and he shall find that all the art which his elder years have can draw no other vapor out of these dissolutions than heavy, secret, and sad sighs. He shall find nothing remaining but those sorrows which grow up after our fast-springing youth, overtake it when it is at a stand, and overtop it utterly when it begins to wither; insomuch as, looking back from the very instant time, and from our now being, the poor, diseased, and captive creature hath as little sense of all his former miseries and pains as he that is most blest, in common opinion, hath of his forepast pleasures and delights. For whatsoever is cast behind us is just nothing; and what is to come, deceitful hope hath it. Omniæ quæ eventura sunt in incerto jacent. Only those few black swans I must except who, having had the grace to value worldly vanities at no more than their own price, do, by retaining the comfortable memory of a well-acted life, behold death without dread, and the grave without fear, and embrace both as necessary guides to endless glory. …
If we seek a reason of the succession and continuance of boundless ambition in mortal men, we may add, that the kings and princes of the world have always laid before them the actions, but not the ends of those great ones which preceded them. They are always transported with the glory of the one, but they never mind the misery of the other, till they find the experience in themselves. They neglect the advice of God while they enjoy life, or hope it, but they follow the counsel of death upon his first approach. It is he that puts into man all the wisdom of the world without speaking a word, which God, with all the words of His law, promises, or threats, doth not infuse. Death, which hateth and destroyeth man, is believed; God, which hath made him and loves him, is always deferred. "I have considered," saith Solomon, "all the works that are under the sun, and, behold, all is vanity and vexation of spirit"; but who believes it, till death tells it us? It was death, which,