¶ The firſt Chapter.

The definition of a King, and vvhat a Kingdome is, and hovv that in many inſenſible things and alſo in brute beaſts, vve shall finde certaine ſimilitudes and figures of Kingdomes and Common vvealthes.

ARISTOTLE in the third booke of his Politiques, The d • finitiō of a King. hath defined a King or a Prince to bée the puiſſance of one that gouerneth & ruleth any Region or Common welth, not ſerching therin his own particular profit, but the cōmoditie and common wealth of his ſubiects: and that Prince which doth ſo gouerne, foloweth not onely Nature for his guide, but euen the Aucthour of Nature himſelfe and maker therof, who commaundeth vniuerſally all the world and ſytteth as a King, prouiding for all, and dyſperſeth to eche one his gifts, according to his will and pleaſure, without looking for any profit againe, or hauing néede of any thing, but only hath regarde to the vtilitie and profite of thoſe which hée hath created and made. Kings & Princes haue then a maruellous preheminence and an excellent degrée of life amongs men, in that they reſemble ſo much their Lorde and Sauiour, hauing people vnder their rule and gouernement: and therefore they ought to bée the more curious and circumſpecte to do thoſe woorkes which ſeeme woorthie in the ſight of God: and ſéeing alſo that their profeſſion is ſo noble and ſo excellent,Kings and Princes are the •• nely Jmages of god that they do expreſſe and repreſent in them (as in a liuely Image) the example of their Lorde and maiſter, they ought ſo too indeuer and ſhewe themſelues towardes their ſubiectes, as hée hath done hymſelfe towardes his. This is the true Mirror and purtraicte whereby they ſhoulde frame their actions and order their lyues, without declining this way or that way as the Pſalmiſt doth exhorte them,Pſalm. 2. where it is ſayde: Bée wiſe oh yée Kings, bée learned you that are Iudges of the Earth. Enforce your ſelues therefore yée Princes,Kings and Princes are Gods Lieutenantes vpon the earth. too bée like him whoſe Lieutetenants you are, and whoſe place yée kéepe, and bée garniſhed with theſe goodly titles of iuſtice, gentleneſſe, clemency, wiſdome, and truthe: and ſtrayne youre ſelues to followe the ſame, and then you ſhall bée woorthie theſe names of Kings and Princes. And the Lords and Sauiour hath not only expreſſed and repreſented this dignitie royal in himſelf,Similitudes of kingdomes and common wealthes appeare in al things. but alſo hée hath grauen and imprinted the ſame in an infinit number of the woorkes of Nature, in the which as it were in a booke written with his owne hande, men may reade and bée inſtructed of thoſe things which are méete and agréeable for the maieſtie of a Prince. For let vs beholde with iudgement the vniuerſall order of Nature, and wée ſhall finde that in the creation of al things hée hath vſed a maruellous and gret wiſdome, not making therin all things to bée equal, but hath made a ſeparation and difference among them, and gyuen a certaine preheminence and notable mark, by the which they may bée diſcerned the one from the other, and that in ſuche ſorte, that if wée conſider al things vniuerſally, and their partes, beginning euen at the heauens, and runne thorow al the other elementes, wée ſhall finde a ſparke of Royaltie, and a certaine preheminence to appeare in all things: for amongs ſo great a number of heauens rehearſed by the Philoſophers and approued by the holy Scriptures,The imperial Heauen is cheefe of all the others. the imperiall Heauen is the chéefeſt and Prince of the others, and is withoute compariſon moſt excellent, bicauſe it is the Seate of God, of the Angels, Martyrs, and Prophetes, in the which they beholde continually that ſame great brightneſſe which they deſired to ſee when they were inueſted with this fleſh of oures. And let vs beholde the Sunne,The Sun is the cheefest and Prince of al the lightes in heuen. which is as it were a lampe burning in heauen, and lightneth all the worlde with his brightneſſe, and doth diſtribute his force and puiſſance to the Starres and planettes (which the Phyſitions haue called the heart of heauen, Heraclites, the fountaine of the celeſtiall light) hath it not a repreſentation of the chéef & King, ſeing that the Moone her ſelf borroweth her light of him, and that by his courſe all things that bée vnder the globe & circle of the ſame bée made cleare and bright, haue life and bée quickened, and being as it were dead and buried, be brought againe to their firſt being, ſtate, and ſtrength? Yea, and that in ſuch ſorte, that Sainct Dennis in his Booke Of the Deuine names, woondring at his greatneſſe and excellencie, was ſo bolde to call it a cleare Image, and next to the deuine power, King without life, of heuen and earth,The Fire is more excellent than all the other Elementes, although ſome be of contrarie opinion. which being without reaſon and vnderſtanding by nature, woorketh and exerciſeth his offices vpon the earth. Let vs looke a little lower and conſider the foure Elements wherof all things are compoſed, and wée ſhall finde (as all the Philoſophers doe ſay) that the fire is more excellent and noble than the others, and wée ſhal ſée in it a certain ſimilitude of Royalitie. Among the foure partes of the world, that is too ſay the Eaſt, Weaſt, North and South, the Eaſt taketh the firſt place of honour and Royaltie,The East part is more noble than the others. The temperat zone beſt Aſia better and more noble thā other parts of the earth. bicauſe that the Lorde there hath created his Paradiſe terreſtriall, and wylled hys Goſpell there firſte to bee preached, and woulde alſo there bée borne and ſuffer his bleſſed paſſion. Amongs the fiue Zones, with the which the earth is enuironed, the temperate is more holeſome than the others. Amonges the partes of the Worlde, as Aſia, Europa, and Afrike, the Geographers giue firſt place to Aſia, aſwell for the gretneſſe therof, as for the fertilitie, temperature and influence of all good things. Among ſo many diuers kindes of mettals Golde is the Prince, King and Chéefe: and amongs byrdes, the Eagle: amongs fyſhes, the Dolphin: amongs beaſtes, the Lion:Golde is the Prince of all mettals. to be ſhort, if wée will marke and ſearch diligently thorowe the whole frame of the world, wée ſhall finde nothing in the ſame, eyther aboue or beneath, wherin wée ſhall not acknowledge ſome ſhewe or ſimilitude of Royaltie. But what ſhal wée ſay of theſe little ſillie following beaſts, which wée call Bées,Bees haue their King. that haue their King, and ſéeme to kéepe a certaine forme of a Kingdome, in the adminiſtration of their little Common wealth, of whom, bicauſe their manner of life ſhal bée to vs the better knowne, wée will declare that which Plinie hath written in the eleauenth booke of his Natural hyſtorie, Plin. lib 11. where hée ſayth as followeth: The King of the Bées is alwayes of a faire forme,The king of the Bees exceedeth the other in gretneſſe and in beauty. and is bigger than any of the other two times. Hée hath wings leſſe than the others, & at the bowing of the knée, is ſtraighte, hée flieth more grauely, and hath a more cléerneſſe and brightneſſe than the others. Hée hath a little ſpotte or marke in his forehead like vnto a Diamonde. Afterwards hée addeth that the Authours bée of ſundrie opinions, whither hée hath any ſting or not: if hee hath (ſayth hée) it ſerueth him onely for armour and defence,The king of the Bees hath a Sting, not to hurte, but for defence. and if Nature haue giuen him any ſting, ſhée hath denayed hym the vſe thereof: but they do all agrée in this pointe, that if hée hath any hée hurteth no perſon withall. And it is a maruellous thing, to beholde and marke what obedience the others beare to him, for when hée flieth abrode, he is only alone, all the others bée about him, and compaſſe him in ſuch ſorte, that they will ſcarcely ſuffer him to bée ſéene, and whiles they are labouring hée viſiteth their woorkes, and beholdeth the ſame, and ſéemeth to giue his aduiſe therein, and hée only amongeſt the others is exempted from labour. You ſhall ſee rounde about him hys watche men and garde, who ſerue him by their preſence, for a defence. Hee neuer goeth abrode without hys garde: and it is eaſily knowne when hée will go, by a certain buzzing and noiſe which hée maketh a fewe dayes before hys departure, euen as it were for a warning to watch the houre and time of his going: and being abrode,A maruellous obediēce of Bees to their King. if it happen that hée faint in his flying, they lift him vp againe and ſupport him on their feeble ſhoulders: and if hée bée vtterly ouercome wyth labour in his trauail, they beare him: & if it fortune hée ſtray and go out of his way, they wander this way and that way, flying about to méete him againe, and whereſoeuer hée doth ſtay himſelf, all the reſt campe about him: if hée bée priſoner or captiue, they do alſo abide captiue with him, as thoughe it were a thing impoſſible for them to liue one houre wythoute their King. Afterwards hée addeth a thing more ſtrange and maruellous, how that they obſerue the rites and cuſtomes of the funerals in ſuch maner, that if one of them die, they draw him out of his place in their hiues,Funerals bee obſerued amongs Bees. and follow and accompany him, as wée commonly do at the funerall of the deade: and if it happen any of their Kings to die of any contagion or infection, theſe little worms ſorrow and lament, and haue no more care or thought to ſerch for their liuings or nouriſhment, but remain ſtil in their hiues round about the corps, making their heauie complaints and miſerable lamentatiōs, and that with ſuch extremitie, that if no man bring them aught to féede vpō, they will rather famiſhe themſelues than ſéeke their meate. S. Ambroſe that graue Authour and woorthy of credit, confirming the authoritie of Plinie in the fifth boke of his Hexameron, ſpeaketh in this maner: The Bées do chooſe and ordiane them a King, and when they are vnder his authoritie and gouernement they ſeeke not at any tyme to lyue at libertie, but haue a regarde to the prorogatiue and preheminence of their Prince and Iudge, and to the maruellous faith, feare and affection that they beare towards him, whom they haue elected and choſen. As touching his bodie (ſayth hée) hée hath an excellent beautie and worthineſſe of ſhape, in the which he doth excéede al others, with alſo a maruellous gentleneſſe & humbleneſſe in manners: for if hée haue any ſting (as ſome write hée hath) hée neuer vſeth it for any reuenge: for the lawes of Nature are not wrytten in letters, but are imprinted in mā nes heart and expreſſed in manners: for the more nobly any man is deſcended of bloud, and the higher in degrée of honour hée is placed, the more mercie and clemencie hée will vſe towardes thoſe that do offend him.

Bees if they any way offend the king they kil them ſelues.

The Perſiās kil thēſelues after they haue offēded

Afterwardes, continuing his diſcourſe of the Bées, hée addeth therevnto a matter moſt myraculous, which is: If they do at any time (ſayth hée) violate or tranſgreſſe the lawes of their Prince, they think they are condemned, and ſlea thēſelues preſently with their owne ſtings. The like thing at this day is vſed among the Perſians, who of their owne méere will and without conſtraint of any other, do ſacrifiſe thēſelues by death, if by chaunce they haue offended, or declined from their duties in any thing towards their Prince or otherwayes. For there is no nation this day vnder the Sunne, that obſerueth their lawes ſo ſtraightly & ſo ſeuerely as they do. And yet I dare aſſure you, that neither the Indians, nor the Samaites, nor the Perſians, haue not in greater eſtimation their Kings and Princes, than the lyttle ſillie Bées haue theyr Capitaine and Chéefe, who dare not preſume once to go out of their little cabinettes to ſearche for their meate,A maruellous affectiō of beaſtes that they wil die for their Kings. excepte their King goe before them. And finally they do put themſelues alwayes in defence for him, & thinke it a commendable thing to aduenture their liues and to die in the defence of their Prince: and they bée ſo confirmed and reſolued in good will and amitie towardes him, that as long as hée liueth, they will not render them ſelues ſubiecte to any other, but after that hée is deade to whom they did beare their firſt fayth, euen as altogether deſperat do preſently abandon their hiues, in token that hée who was their head and Chéefe hath taken his ende. Beholde loe the diſcourſe of S. Ambroſe vpon this matter. I could like wiſe bring forth the teſtimonie of Vergilius, Columellus, Conſtantinus, and a gret number of others. But I will ſtay and make an ende in rehearſing this one matter which Mapheus Vegeus Mapheus Vegeus. (a man of ſingular learning, and one that hath ſearched farre into the antiquities of the woorkes of Nature) wryteth in one dyſputation wherein hée doth introduce the Sunne, the Earth and Golde, in a controuerſie for their dignities and woorthineſſe, where the Earth in defence of her cauſe, doth ſet foorth very well the manners, nature and conditions of theſe Fées euen after the opinion of Plinie, Ariſtotle, and other Authours. Afterwards the ſayde Sainct Ambroſe ioyneth to it this that foloweth, which is muche to the purpoſe of our matter. It is a maruellous thing (ſayth hée) howe Nature ſheweth her puiſſance, namely in things ſo ſmall as theſe little beaſtes: by whoſe examples ſhée doth not onely inſtruct and teach Kings and Princes howe to indeuer themſelues in their offices towardes their Subiectes, but alſo their Subiectes with what fidelitie and reuerence they ought to honour and obey them. And it is no ſtrange thing therefore, if the wiſe man do ſende theſe lither and vnprofitable perſons to the little Antes, that they may learne of them and by their induſtrie,Men may receiue inſtruct •••• of Beaſ • es. howe to bée carefull, where hée ſayth, goe your wayes you ſlouthfull and ydle perſons to the little Antes, and marke well their doings and take good héede thereto, for they, althoughe they haue no Prince, Gouernour, or Ruler, yet alwayes they do prepare in the Sommer time their meat, and do during their harueſt lay vp great ſtoare for their liuings in the Winter. And in like maner wée are ſecretely taught by a hidden exhortation of Nature to beholde the conditions of theſe brute beaſts, and to take good héede to their order and manner of liuing, to the ende that wée endued with reaſon, may learne of them (that are without reaſon) how wee ought to leade this our humain ſocietie: and by what prouidence Kings and Princes oughte to gouerne their ſubiectes: and contrariwiſe what obeyſance and reuerence is due to them. For all men by nature & reaſon (although they ſometimes faile therin) are bound to loue and obey him that ruleth and gouerneth them: a puiſſance ſo great of nature, that ſhe extendeth her force likewiſe to brute and ſauage beaſtes. And Zenophon introduceth Socrates his maſter, that hée had in gret admiration why man was found more ingrate to hys gouerner and ruler than the brute beaſt, for it is not ſeene commonly (ſayth hée) that any other beaſt, how brutiſh ſo euer hée bée, to abuſe them that nouriſhe him, nor doth refuſe to obey to his paſtour and feeder,Man more ingrate vnto his Ruler than brute beaſts. as man doth. For the Shéepe folow the voice of their ſhepherd, the Swine followe their ſwineherde, the Birds loue them that féed them (although they bée inſenſible and fearful) and there cannot be ſhewed any other reſon why the dominion of the Perſians endured ſo long (as Socrates ſayeth) but bicauſe they aboue all people did alwayes honour the Maieſtie Royal, and had it in a moſt ſingular eſtimation and reuerence: and thus hée doth conclude, that ſometimes it is moſt méete for vs to endure & beare the imperfections of Princes, and that for a litle enormitie wee may not loſe ſo great a benefit. Wée will nowe make an end of thoſe things, bicauſe that wée do ſpeak more amply of them in our nexte Chapter. And it is not without great cauſe that I haue ioined theſe little Antes and Bées together, bicauſe amongs all other kinde of beaſts they bée the moſt induſtrious and moſt diligent, as Ariſtotle witneſſeth. Furthermore,Cranes haue their captens and leaders. the Cranes bee foules that flock and companie together (as S. Ierome writeth) when hée ſayth that inſenſible beaſtes followe their Captaines, as amongs the Bées there is an head, the Cranes followe their companions in good order. Whereby hée ſéemeth to proue that it is méete that there bée one chéefe and head among al creatures, as in a Ship, one gouerner. And Rome could not ſuffer two brethren to raign together, but by the effuſion of the bloud of the one the other tooke place. Likewiſe in the wombe of Rebecca, the two brethren Iacob and Eſau coulde not accord, but fought together.Geneſis. 25. And S. Ambroſe in his Hexameron, ſetteth out more at large this which S. Ierome hath ſayde briefly. The Cranes (ſayeth hée) chooſe themſelues one head or Captaine, and follow after him in the rearewarde: they doe appoynt certayne which by their crying ſhal ſtay the whole troup: they watch by courſe,The watche of the Cranes and they that watch do holde ſtones in their féete, to the ende that when they bée ouercome with ſléepe, the ſtones falling from them, they might awake by the noyſe therof: the others hauing theyr heads vnder their wings, do ſléep and take their reſt, ſtanding one while on one legge, and other whiles vpon the other: and their chéefe and Captaine being awaked, doth foreſée all daunger, and gyueth warning to the reſt. Thus it is nowe ſufficiently made playne and manifeſt vnto you, aſwell by the teſtimonie of the Eccleſiaſtical as the Prophane hyſtories, that Nature a moſt excellent woorker (whoo hath made nothing in vaine) hath giuen a certaine mark, caracter, and token of preheminence and Royaltie, euen among brute beaſts, to the end that being mooued and prouoked with the maruellous contemplation of theſe things, wée ſhould bée the more apte to receiue inſtructions how to yéeld obedience to our Princes, Superiours and Gouernours.

¶ The ſecond Chapter.

Hovve that the firſt beginning of Kings and Princes is very auncient, and that immediatly after the creation of the VVorlde, the people beganne to chooſe and elect Kings and Princes.

MEN being guided by nature, inſtructed by reaſon, and lead by deuine inſpiratiō, did elect and chooſe Kings and Princes ſhortely after the creation of the Worlde, to the ende to lead and continue the ſtate of their liues together wyth the greater felicitie, peace & tranquillitie.The first murder committed in the worlde. The firſt citie that was builded. Geneſis. 1. For wée reade that Caine after the murthering of his brother builded a Citie and called it Enoch, after the name of his ſonne, in the which as it is like to bée true, hée ordained one chéefe and Prince, who had the whole gouernement of the Empire, yet it may bée that hée was not called, a King, for that ſuche name was not then in vſe. But for as much as wée haue no certaine teſtimonie by the Scriptures, that Caine did inſtitute any King in his Citie, it ſhall bée neceſſarie for vs to examine and ſerch out more diligently,The beginning of kingdomes. thinges that paſſed after that time, by the diſcourſe whereof, the Beginning and Originall of Kings and Kingdomes ſhall bée more manifeſt vnto vs. A while after the Deluge, and that the greate aboundance of water was by God poured downe to waſh and purifie the earth,Narration. defiled and polluted by the wickedneſſe and abhominable ſinnes of mankinde, Belus the firſt king of the Aſſirians (in the time of Thares, the father of Abraham) did gouerne the earth (as Euſebius doth recount in his Chronicles) and during this age the force of Arms and mightineſſe of Kingdomes (wherof the hyſtories make mention) did beginne to appeare, as the Aſſirians, S ••• heans, What time the f •• ce of armour was firſt knowne Egiptian • and Bracteans, which doth giue vs certaine teſtimonie of the Originall and beginning of Kings and Kingdoms, that did increaſe after the floud: afterwards without any intermiſſion, were diſperſed vpon the face of the earth here and there, and haue ſo wel continued and proſpered hitherto, that the memorie of them is eternall. The holie hyſtories make mention, that in the time of Abraham there was a King of Salem, called Melchiſedech, after it maketh mention of foure Kings, whoo hauing vanquiſhed fiue other Kings and dyſpoiled them of their victualles and booties, were afterwardes againe vanquiſhed and deſtroyed by Abraham, who did ſet vpon them with a great number of his ſeruaunts. And ſo thys which wée do alleage héere concerning all theſe Kings tendeth to none other point, but to prooue and declare vnto you the antiquitie of Kings, which did appeare ſhortely after the creation of the world.Kings and Prince • w • re ordeined immediatly after the begī ning of the worlde. It nowe reſteth for vs to ſhew the cauſes why they were created and choſen to this dignitie royall, and although the hiſtories do affirm and produce diuerſe cauſes and many in number, yet it ſhall be ſufficient, to declare vnto you foure principall cauſes onely. The firſt and principal cauſe of the firſt creation, did procéede vpon the maruellous wiſedom (in the ordring and diſpoſing of things) which the people did perceiue to begin to ſhine and appeare in ſome one Citizen, at whoſe excellencie greatly maruelling, being caried away with the ſame, iudged him moſt woorthy the adminiſtration and gouernement of their common welth.The firste cauſe why Kings and Princes were choſen and inſtituted. Beholde loe, one of the chéefeſt reaſons of the inſtitution of Kinges, was (as I ſay) bycauſe that ſome one by his ciuil prudence and integritie of life, begoon firſt to exhorte and induce the people being yet rude and barbarous) to the obſeruation of certaine lawes and humaine pollicies, by whiche meanes they did ſée hée did the more happily eſtabliſhe their common wealth,Kings and Princes t • k • not the •• firſt beginning of glori • and ambition, as ſome iudge The ſecond cauſe. and the better rule and order the eſtate of their liues. Which Iuſtinus that graue hyſtorian did wel vnderſtād when hee writ that the firſt inſtitution of Kings and Princes did not take his beginning of a glorie or popular ambition (as ſome haue written) but of a maruellous excellent wiſedome, gentleneſſe and vertue, appearing in ſome one man. The ſeconde cauſe which did mooue the people to create their Kings and Princes, was a frée and louing affection which they had to acknoweledge the good actes that any one had done to their Commonwealth: as if any man by his magnanimitie, woorthineſſe and puiſſance of Armes had deliuered them from the ſeruitude and bondage of any Tyranne, or had any wayes amplified their limits, or broughte any other prouinces ſubiecte or contributorie vnto theirs, or by the inſtitution of any good lawes, had made their liues more happie and quiet, they not willing to ſhewe themſelues vnthankefull for the ſame, but rather to gratifie ſuch deſertes, alwayes aduaunced and called theſe to the Dignitie Royall, and by a common conſent and accorde, made them chéefe gouernours and miniſters of their prouinces. As it chaunced to Scipio Affricanus, Scipio Afrianus. who after that hee had deſtroyed and ouerthrowen new Carthage, and vanquiſhed their captaine Haſdrubal in Spaine, was called King (as Plutarch wryteth) although hée with a maruellous modeſtie refuſed it, knowing that that tytle among the R • maines was moſt odible.Rome deliuered from • he conspiracie of Cateline by Cicero. And in like manner Cicero hauing deliuered Rome from the conſpiracie of Cateline, was called Father and Patrone of the Common welth. And this hath not bene practized onely among Painims and Ethniks, but alſo among the people of God, who when they perceiued that ſame deuine myracle of Chryſt,Iohn. 6. of the multiplication of fiue loues and twoo fiſhes, would haue created and made him a king: but hée, whiche was not come to that ende, that any ſhuld miniſter to him, but that hée would miniſter to others, refuſed ſuch honor as they would haue giuen him.The third cauſe. The third reaſon wherefore Kings and Princes were firſt created and receyued vpon the Earth, grew vpon neceſſitie which did enforce the cōmon people to ſearch out a way and meane by the which they might correct the furious, and oppreſſe the violēce of the wicked, bicauſe that of nature wée are prompt and inclined to do euel: and always ſome there are found ſo far out of order, that by their wickedneſſe they confound and trouble al humaine deuiſe and policie, and ſpoile (contrary to al equitie) their neighbors of their goods: and therefore to reſtraine ſuch raſhneſſe, and to brydle ſuch outragiouſneſſe (to the ende to maintaine and conſerue the eſtate publike, in tranquillitie and peace) they were conſtrayned to make one chéefe & heade which ſhould cōmaund them all, maintayne the good in their wel doing, and likewiſe chaſtiſe the inſolencie of the wicked. And this ſelf reaſon hath cauſed vs to beleue that kings were firſt ordayned euen fro the beginning of the world, & euen as it were incontinent after our firſt father was caſt out of Paradiſe terreſtial:Nothing is auncienter than Sinne. for ſuch autoritie & preheminēce was more requiſite at that than any other time, bicauſe violence, opreſſion & couetouſneſſe began then to raign among men.Teſtimonie of Scripture for obedience of kings and Princes. And S. Paule that faithful trūpet and miniſter of the glory of Ieſus Chriſt, in his Epiſtle to the Romaines hath taught vs what obedience we owe to Princes and Kings, and to al our Superiors, where among other matters he giueth a reaſon for the ſame, that is, bicauſe they correct and puniſh the wicked. Let al perſons (ſaith hée) be ſubiect to the higher powers,Haue a good regard to the meaning of Paule for he is very obſcure in th • ſe wordes: I ha • e tranſ • ated this • c •• • in • to the Gr ke word. for there is no power but of god, & thoſe that be apointed of God: wherfore he that reſiſteth autoritie, reſiſteth Gods ordinance, and thoſe that withſtand the ſame, procure dānation to thēſel • es, for Princes are not to be feared for well doing, but for euell doing, & therfore if thou wilt not feare authoritie, do wel and thou ſhalt receiue prayſe of him: for the Prince is the ſeruant of God for thy commoditie: but if thou do euel, feare him, for hée carrieth not the Sworde in vaine, but is the miniſter of God to do iuſtice, to the terror of thoſe that do euel. And therfore wée ought of dutie to bée obedient to them, not onely for feare, but for conſcience ſake. Beholde loe, a maruellous doctrine of Sainct Paule touching the obedience we ought to haue towards Kings and Princes and other Superiors. Let vs alſo marke the teſtimonie of Sainct Peter, touching the ſayde matter, who doth wholy confirme the ſame that Sainct Paule hath ſayde before:1. Pet. ca. 8. Be you ſubiect to all maner of ordinances of man (ſayth hée) for the Lordes ſake, whither it bée vnto the King, as vnto the chéefe head, or to the Rulers, as to them who are ſent of him, aſwell for the puniſhment of euell doers, as for the laude and praiſe of that doe well. And Cicero the Ethnike in his ſecond boke of Offices hath ſhewed the ſame manner of Inſtitution of Kings, where hée ſayeth: It is not very like that Kings and Princes haue onely béene choſen and inſtituted out of the meaneſt ſorte as Herodotus hath written) but of others the moſt wiſe and aunciente,Herodotus reprooued. to the ende they might haue iuſtice the better exerciſed. For the meane people being vexed and oppreſt by the rych and wealthieſt, were conſtrayned to haue their refuge to ſome one that excelled the others in vertue, to this ende, that hée ſhould not onely defende them, the poorer and weaker ſort, from the iniurie and violence of the wicked, but alſo conſerue the one & the other in equitie and iuſtice. The fourth cauſe that hath moued the people to the Election of Princes and Kings, was for the great magnanimitie and woorthineſſe of Armes, they ſawe to appeare in ſome one that did deliuer them from their enimies,Reward promiſed & giuē for vertue or elſe it did procéede of ſome publike proclamation or edict, by the which it was ordayned that hée who could deliuer them out of ſome ſeruitude or tyrannie, ſhoulde for recompence thereof bée made King, which was the cauſe and meane to prouoke euery one to ſhew themſelues famous and woorthie,The fourth cauſe. to the ende that being ſtirred vppe with the hope of ſuche a name, as a King, they mighte trauaile to atchieue to the ſame, by ſome commendable actes or vertuous exploites. And of ſuch Edictes and Proclamations wee haue examples and ſufficient teſtimonie in the holie Scriptures. Caies in the booke of Ioſua made Proclamation,Ioſua. 13. that hée whoo would beſéege the Citie of Cariathstopher, and take it, hée woulde giue him his daughter Axam to his wife, which hée did accompliſh in Othoniel, who hauing taken the ſame Citie,Histories of the olde Teſtament. did receiue his promiſe. Wée haue an other like example in the fift boke of the Kings, where it is written that the ſame lump of fleſh Goliath the Philiſtine (who was of ſo monſtrous a bigneſſe, that all the armie of the Iſraelites did greatly feare) little Dauid did triumphe ouer him and retourned victor, hauing vnderſtanding before, that hée which coulde vanquiſhe hym ſhoulde bée honoured of King Saule, and receiue great riches, and ſhould haue his daughter to his wife,1. Reg. 17. and alſo his fathers houſe ſhould bée made frée in Jſrael. Wée haue likewiſe ſuch an other example of the ſame Dauid in the ſecond booke of the Kings. 2. Reg. 5. where hee promiſeth a great aduancement to him that ſhould ouerthrow the Jebuſites, that hée ſhoulde in conſideration therof bée made chéefe and Captaine of the armie. And bicauſe Iacob put to flight his enimies, and poſſeſſed Jeruſalem, hée gaue him the chéefeſt place in his armie. Now it reſteth for vs too prooue that the Lorde hath bene the authour of this royall dignitie,God the firſt authour of Kings. and that hée himſelfe hath confirmed the ſame, as it is manifeſtly ſhewed vnto vs in Deuteronomie, when hée inſtructed the people of Iſraell by what meanes they ought to inſtitute their Kings (wher it is writtē) When thou commeſt intoo the lande that the Lord thy God hath giuen thée, and that thou doeſt poſſeſſe it, and remaine there,The Lorde himſelfe dyd chooſe a king. 1. Regum. 9. thou ſhalt ſay: I will haue a King ouer mée as all the people haue that is aboute mée, then thou ſhalte chooſe ouer thée that King, which the Lorde thy God ſhall chooſe oute amongs the middeſt of thy brethren, & thou ſhalt not ſet ouer thée a ſtrāge man, which is not thy brother. Furthermore when the time of the Iudges was expired and that the people of Iſrael with great pertinacitie and ſtubborneſſe did demaund of the Lord to haue a King ouer them, hée himſelfe did chooſe and ordeine Saule, whom hée found a man according too his hearts deſire, which ſhould not haue bene thus auctorized and appointed, if Royall puiſſaunce had myſliked him. But why do wée bring forth any further matter to prooue the authoritie of Princes, ſeing Ieſus Chriſt himſelf was appointed King by his father vpon the holy hil of Sion, according to the Pſalmiſt. And S. Iohn in the Apocalips confirmeth the ſame, ſaying: Hée hath written on his thigh and in his garment,Apoc. 19. his name thus: King of Kings, Lord of Lords, Ruler of Rulers, and whoſe kingdō is eternall:Dani. 7. as it was likewiſe ſhewed too Daniel in his viſions. And all thoſe that are appointed & choſen into the dignitie Royal, be Lieutenants of the great Monarch Ieſus Chriſt, whoſe wil was to be knowne at that time, when the vniuerſall computation of the world was made by Auguſtus, to the ende that his parents ſhould pay tribute, and that they ſhould acknowledge the earthly Princes for their ſuperiors. S. Mathew doth write the like of Ieſus Chriſt,Math. 2. that when he & hys diſciples came into Capernaum, theſe that did receiue the • ol came to Peter & demaunded of him, doth thy maſter pay tribute?Chriſt payed toll. and he aunſwered and ſayd yea: & when he was in the houſe Ieſus Chriſt came to Peter & ſayd: Simon, the Kings of the earth, of whom do they take tribute or tol? is it of their children or of ſtrangers?Mat. 17. and Peter ſayd to him, of ſtrangers, the children then bée free (ſayd Ieſus Chriſt) yet bicauſe wée will not offend them (ſayd hée) go to the Seas ſide and caſt in thy booke, & the firſt fiſh that commeth, take him and open his mouth, & thou ſhalt finde a grote therin, take that & pay it for thée & mée.Mat. 22. As likewiſe in an other matter hée commanded to pay to Ceſar that which was due to Caeſar. And note Paul to the Romaines: Al perſons (ſayth he) are ſubiect to the higher powers, for there is no power but of God: after hée concludeth, pay to Princes their tributes, for they be the Miniſters of God, employing themſelues therein: therefore giue them all that which is due vnto them. To whome tribute belongeth giue tribute, to whome toll giue toll, to whome feare giue feare, and to whome honour giue honour. And Paule thought it not ſufficient onely to make mention of this in diuers and ſundry places, but to the ende hée woulde the better beate it into our heads, and that hée would not haue Princes defrauded of that which is due to them,Paule commaundeth to make prayer and ſupplications for kings and princes. hée chieefely recommendeth the ſame vnto Timothe, where he layth: I doe acmoniſh you aboue all things that there bée common prayers, ſupplication and thankeſgiuing made, for al thoſe that bee put in authoritie, that they may leade a peaceable and quiet life in all holineſſe and godlineſſe, whiche ſhall bée pleaſing and acceptable before God. And further Baruch the Prophete reciteth that the Iewes (being in captiuitie vnder the Babilonians) did write too their brethren that were at Ieruſalem,Baruch. 1. that they ſhoulde pray for Nabuchodonezer king of Babylon, and for the life of his ſonne,Paule pleads his cauſe before Nero. although they were both Idolaters. And S. Paule did knowe that Feſtus Prouoſt of Judea, did fauor the Iewes, in that hée brought his cauſe before Ceſar, when he appealed before too him, and being broughte before Nero, (then Emperour of the Romaines) Paule did ſo wel defende his iuſt cauſe, that hée was deliuered and ſet at libertie. And nowe therefore if the Iewes haue prayed for an Idolatrous Prince, and S. Paule hath bene deliuered from this miſcheuous enimie of our Religion by meanes of Feſtus principalitie, who will doubt then, but th •• our Lorde is author of principalitie, and would not haue inſtituted theſame, but onely for the comforte and profite of man. But to make an ende of this my long proceſſe, if you wil beholde and mark well the order of the Scriptures, aſwel in the olde as in the newe Teſtamentes, you ſhall fynde an infinite number of authorities, aſwell of the Prophets as Apoſtles, which do plainely wytneſſe howe Kings and Princes are inſtituted by the mouth of the Lorde our God, and by him ſelfe approoued, confirmed and auctorized.

¶ The third Chapter.

VVhat the Dignitie Royall is, and hovv the ſame cannot be ſupplied vvithout great trouble and danger: vvith a declaration vvhat kinde of gouernement is beſt for the people to liue happily and quietly.

BY theſe things before reherſed, wée haue declared and prooued, that the preheminence and Dignitie Royall is maruellous auncient, and that it was receyued of the people euen at the begīning of the world, and afterward approoued, authoriſed & confirmed by the teſtimonie of the olde & newe Teſtamentes: and that the ſame alſo dooth agrée and accord in many things with the Celeſtiall Kingdome,The earthly kingdoms in many things doe accorde with the heauenly kingdome. in ſuche ſorte, that there is left vnto vs certaine marks and caractes of the mightineſſe and woorthineſſe therof, aſwell in heauen as in earth, and generally in all beaſtes. Wée haue in like maner ſhewed foure reaſons which haue ſéemed vnto vs to be the moſt principall and chéefe, concerning the Beginning of Realmes and kingdomes: yet there is one fifth reaſon, which we find to bée of no leſſe ſtrength and force than the other to confirme that wée haue beforeſayde.A notable question. Amongs the moſt auncient and renoumed Phyloſophers that the Earth hath brought foorth, there hath bene great controuerſie and argument which was moſt méete and profitable for the people (to lyue happily and in moſt felicitie) either too bée ruled and gouerned by the prudence, authoritie and wyſedome of one Prince, and hym too obey in all things iuſt and vertuous (which the Greekes call Monarchia) or by the Democratian common welth, Monarchia, is the gouernment executed by one. Democratiā cōmonwelth. Ariſtocratiā cōmonwelth. which is the gouernment that the people had among themſelues with out hauing any other ſuperiour or Gouernour, but onely the Officers eſtabliſhed amongſt them: or elſe after the Aristocratian Common wealth, which is the gouernement by the moſt noble, moſt rich, and ſageſt ſorte of people: which controuerſie and diſputation, is no new thing, for it is more than thrée thouſand yeares ſince it firſt troubled & vexed the heads of the moſt excellent and fineſt wittes vpon the earth.The Ariſtocratian common wealth preferred by ſome opiniōs. Some haue thought it beſt to preferre the Aristocratian Common wealth, perſuading that there is no gouernment better (wel to maintaine a common wealth) that too bée ruled by the aduiſe and coūcel of many wiſe and ſage perſonages, who with wiſedome and diſcretion, for the eaſe and commoditie of the people, may reſolue all the differences and controuerſies that happen and come in queſtion amongſt them. And this kinde of gouernement of a common wealth, is authorized by many wiſe and great Clarks, as by Solon, Solon. Lycurgus, Licurgus. Demoſtenes, Demoſtenes and Cicero: Cicero. and yet they haue not ſo wel confirmed their argumentes by any ſuch probable reaſons, that their poſteritie haue receyued and allowed the ſame. For it is ſéen and found by experience, that there hath alwayes bene amongeſt ſuch Gouernours, malice, ſectes, ambitions, gathering of riches, ſeditions, with ſecrete enuie and hatred, whoo ſhould beſt bée eſtéemed, and who ſhould haue the higheſt place of honour: which often times hath cauſed many affections and parcialities to be ſhewed amongſt the people, in ſuch ſort that many Common wealthes haue bene thereby vtterly made ruinate and ouerthrowen,Many common wealthes haue bene ouerthrowne by the Ariſtocratian Gouernement. as it is manifeſt in a number of hyſtories as well of the Gréekes as the Latines: and wée haue in oure dayes experience thereof by many excellent and famous Cities in Italie, that are made deſolate, and bee nowe buried in euerlaſting forgetfulneſſe. Other ſome haue preferred the Democratian gouernment, which is the gouernement of the people, where all their councels and aduiſe is had togither in one, wherein euery man with all libertie, and without feare of tyrannie or other diſpleſure may vtter their reaſons without exception of perſons: but yet they do exerciſe their offices and dignities by courſe and mutuall order: and by ſuche manner of adminiſtration the Athenians Common wealth, and the Romains haue bene happily ruled and gouerned before they receyued the authoritie of Kings and Emperoures. And at this day ye ſée the moſt parte of the Germaines continue this antiquitie of Gouernement, and ſo do maintaine the ſame.The excellencie of the cōmonwealth of Venice. 1200. yeares ſince the Ʋenetians begā their first gouernement. And amongſt all other the Venetians, which is one of the moſt famous and moſt flouriſhing common wealths vpon the earth (which hath continued thus twelue hundred yeres ſithence the firſt foundation thereof) is not, nor hath not bene otherwiſe gouerned but after the Democratian gouernment: and for this cauſe Dioniſius Siracuſianus, Eufrates, Othanes, Herminius, Polidonius, and many other haue giuen place to this maner of Gouernement, and iudged it the moſt profitableſt way for the conſeruation of humaine ſocietie. But although this opinion hath outwardely ſome goodly apparance,The councell of Appolonius to Veſpaſianus. The councell of the cōmon people is like to a bruſhe that is vnbound and throwen abrode, or to a Riuer that is runne out of the chanel. yet it is reiected and contemned amongeſt the moſt parte of good authours. For Appolonius did dyſſuade Veſpaſianus from it, as pernitious and dangerous. Cicero likewiſe ſayth, that the common people haue neyther councel, reaſon, diſcretion, nor iudgement. And an auncient Poet affirmeth that the counſeil of the people is to be reſembled to a bruſhe vnbounde, whiche without any care therof, is caſte and ſtrewed abroade, or to a ſtreame of water, running out of his Channel that ſpreadeth and runneth euery way. Demonſthenes being aſked what manner a thing the people was, aunſwered, a cruell and a daungerous beaſt. Plato likewiſe named the people to be a monſter with many heades: and Phalaris writing to Egiſippus, did accuſe the people to be a cruell monſter, furious, flattering, mutable, incerteine, fraudulent, prompt to wrath, and ready to diſpraiſe, without conſideration or diſcretion. Ariſtotle in like maner in his Ethikes ſaith, that the people are the original of errours and fantaſies, author of al euel cuſtomes, and the very gulfe of all miſchéefe, & iniquitie: they be nothing inclinable to reaſon (as Plutarche ſaith) bicauſe the moſt part of them doe vnderſtand nothing, for they are void of al knowledge, they be vntractable & obſtinate, they couet and deſire greatly innouations & chaunges, and haue in hatred the ancient thinges, they are not moued neither by the diſcipline of their fathers, nor by the auctoritie of Maieſtrates, nor yet by the Doctrine of the ſageſt & wiſeſt ſort: and ſuch they be, that if many of thoſe who are now departed & repoſe themſelues in the bowels of the earthe, were raiſed againe, they would haue many maruellous quarels againſte the ingratitude of them, bicauſe that in ſatiſfaction of their deſertes, & the good ſeruices they had done their countries, were by them exiled, baniſhed, and cruelly killed:Such as haue bene euill enintreated in their owne Countries. Demoſtenes the prince of eloquence (amongs the Grecians) and the very defender of their Countrey of Athens, he coulde tell what to ſay, who was vniuſtly baniſhed by the Athenians, as thoughe he had committed ſome notable offence. Socrates Socrates. the moſte woorthyeſt of all the Ethnike Philoſophers, after he had conſumed the better parte of his age, for the ſeruice and commoditie of the Common wealthe, was condemned in the ende to die by poiſon. Metellus Metellus. named Numidicus, for a recompence of the victorie that he had againſte Iugurth, was baniſhed Rome bicauſe he woulde not conſents to a Lawe, whiche they woulde then haue eſtabliſhed. The renowmed Hanybal, Hanibal. who did (in the ſeruice of his Countrey) employ himſelfe euen to the effuſion of his bloude, was chaſed in the ende by the Carthagieus oute of the ſame, and conſtrained miſerably to ſtray and wander thorowe oute the worlde. The Romaine: did the like to that vertuous and Noble Captaine Camillus Camillus. And if euer the common welth of the Lacedemoniās were beholding or bound to any man, it was to Licurgus, Licurgus. & the Athenuns to Solon, Valerius. Solon. who although they were men of a moſte commendable and vertuous life, yet the one of them was with blowes of ſtones chaſed out of his Citie, & pulling out one of his eyes was baniſht as a murtherer: & the other after he had ſo wel put in order the cōmonwelth by his good councel & prouidence, that it was made eternal, was neuertheleſſe by them in his olde dayes baniſhed into the Ile of Cipres. And we might (without borowing any teſtimonie of the prophane hiſtories) bring forth many exāples of our own as of Euſtacius Pamphilius chéef Prelat of Antioch, that was banniſhed bicauſe he woulde not conſent to the hereſie of the Arrians. Pope Benedict the fifth was by the Emperor Anthonius banniſhed oute of Rome for the like matter. Moyſes did oftentimes eſcape the danger of ſtoning by his own people. And to be ſhorte, we haue many examples that giue vs ſufficient witneſſe and teſtimonie, how perillous the furie of the people is when they be out of order: by the which things it is moſt manifeſt vnto vs that the Commonwelth which is gouerned by ſuch monſters be no more aſſured of themſelues than the poore ſhéepe bée amongſt the wolues. Hauing nowe verie ſufficiently declared that theſe firſt two kinds of adminiſtrations of a Common wealth, are not méete nor conuenient to rule and well to gouerne any people in peace and tranquillitie: Monarchia preferred before any other common wealth. It reſteth nowe to conclude with Ariſtotle, Apolonius, S. Ierome, S. Cyprian and many others, that the Monarchia which is the gouernment that is abſolute, that is to ſay, by one only King or Prince, is the moſt excellent, the beſt approued and moſt receyued of all: for as Homere Homere. hath written in his Rapſide, nothing is wel done where many do commaund. And likewiſe Ariſtotle Ariſtotle. in his Politikes hath iudged this forme of a common wealth (where one ruleth only) to bee more noble than the others: which thing wée ſée and perceiue by ordinarie experience, in God our Lorde, who is the cauſe and mouer of al things, by whoſe only wil and pleaſure all the worlde is ruled and gouerned. And vnitie in all thinges hath ſuche a puiſſaunce and vertue, that it doeth conioyne, conſerue and knit altogethers: for all things in the worlde vniuerſally haue taken their beginning and original of one, be maintained and defended by one:All things ruled by one. Al numbers infinite that we haue dayly in vſe, take their beginning of one: All the number of Stars, which paſſe the capacitie of mānes vnderſtanding, are ruled and gouerned by one Sun: among beaſts there is one that ruleth and gouerneth: and for the gouernment and ordring of an Armie, it is méete to haue one to commaund, & vpon whoſe authoritie the reſt ſhould depende. And nowe to make an ende and conclude our purpoſe, like as al the partes that are contayned in the frame of our humaine bodies, be maintained, quickened and made to liue and beare life by one ſoule:The Prynce is the ſoule of the Citie. euen ſo one Prince giueth life and gouerneth all the Citie, wherof he is the ſoule. Ariſtotle in the .xij. Boke of his Metaphiſickes, doth reprooue the pluralitie of gouernours in one Citie, and willeth that it be gouerned, ruled and ordered by the authoritie of one onely Prince. And Nature the better to ſet forth the ſame to our eies, hath ordained that there be one preheminence in all kinde of things, as wée haue before ſayde: as amongſt the Stars the Sun, amongſt the Elementes the Fire, amongſt Mettalles Golde, amongſt Graine Wheate, amongſt Liquide things Wine, amongſt foure footed Beaſtes the Lion, amongſt Birdes the Eagle: and to be ſhort, if we will contemplate the whole order and courſe of Nature,A teſtimony of Nature. we ſhal find one excellencie of dignitie and preheminence in eche kinde: and therefore of theſe things aboueſayd wée may gather that the gouernment of any Common wealth that is exerciſed by one only King or Prince, is more woorthy and more commendable than the other kindes of adminiſtrations which are ruled and gouerned by many: but for a counterpoize of his mightineſſe and dignitie,The ſcepter and crowne accompanied with many thornes. he hath many thornes that do enuiron his Scepter and Crowne: for the aboundance of honours, the diuerſitie of delightes, and the number of pleaſures that he doth daylie enioy, bée vnto hym (as Ariſtotle wiſely writeth) great enticements and baytes to leade him to all euill, and ready meanes to caſt him down hedlonges into the bottome of all vice and wickedneſſe (if he ſet not God moſte chéefely before his eyes) and a King is like to a Lampe,A King is a lampe which ſhineth and giueth light vnto all the worlde. that ſhineth light to all the worlde: therefore if he be blemiſhed or blotted with any vice or crime, it is more Notable and reproueable in him, than in any other Priuate perſone: and therfore bicauſe he hath more occaſion of temptation to ſlide and fall than others haue, in that he is higheſt in place, without Bridel, ſet amonges ſo many pleaſures and delightes, (which be Flames to ſtirre and prouoke wickedneſſe,) ſo much the rather he ought to trauaile & labour to eſchue the ſame: for cōmonly, things lifted vp, & exalted on high, are ſubiecte to fall and ruine, and theſe things may be to vs ſufficiently knowne and manifeſt, by the recounting of many Kings and Princes, whoſe beginnings haue béene commendable: but their ends haue béene moſt abhominable and wicked.Saule a good man in the beginning of his kingdom For the woorthineſſe of Saule hath bene renoumed by the holy ſcriptures, who was choſen King, by the Lord our God: but by a little and little, he began to decline from the righte way, and becam a wicked man. The beginning of the reign • of Kinge Salomon, was meruellous, but after that he gaue him ſelfe in pray to Women,The raigne of Salomon. he was depriued of the grace of God. Ioab King of Iuda, was a good man for a time, but in the ende being ſeduced by his men, he fell to Idolatrie. Caligula, Caligula. Nero, Nero. and Methridates, Methridates did in the beginning geue a meruellous hope of their wiſedomes: but the iſſue was ſuche, that all the world was infected with theire tyrannie and crueltie, and if thou wilt haue rehearſed by order, all the whole adminiſtration of the Common wealth of the Romaines, thou ſhalt finde that the numbre of the wicked Kings, haue alwayes ſurmounted very much the good Kings. But bicauſe we ſhall not néede muche teſtimonie of prophane Princes, let vs nowe come to oure owne.Of .22. kinges of Iuda, there were but ſix good. Of twentie and two Princes of Iuda, there is not founde but only ſixe, that is to ſaye, Aſa, Ioſaphat, Ioacan, Ezechias, and Ioſias, which haue continued in vertue and goodneſſe. As touching of Kings of Iſraell, if thou wilt well ſearche out their lyues,The Kings of Iſrael wer wicked men: from Ieroboam the Sonne of Naboth, vnto the laſt King, which was the nynetéenthe in numbre, thou ſhalte finde that all they in generall were euill Miniſters of the Common wealth. And the Romaine gouernmente likewyſe which hath béene commended for one of the beſt and moſte flouriſhing common wealthes vppon the Earth. For a fewe in numbre amongeſt them, as Auguſtus, Veſpaſianus, Tytus, Good Emperors of Rome Anthonius Pius, Anthonius Verus, and Alexander Seuerus, whoo haue very well ſhewed them ſelues in their gouernementes, thou ſhalte finde a number of others all imbrued with vices, and tyrannies, and that ſo many, that the euell Princes haue muche ſurpaſſed the vertuous and good. And if thou bée deſirous to reade the geſtes of the Aſſyrians,The Aſſiriās. the Perſians,Perſians. Gréekes,Grekes. and Egyptians,Egiptians. there will appeare more of ſuch as were euil and wicked Princes, than of thoſe that were good and vertuous. I hope nowe that no man is of the opinion, that I doe pretende by theſe examples any thing to abaſe or diminiſhe the Royall dignitie of a Prince (vnto whoſe obedience I doe wholly yéelde my body and life, for the woorthineſſe and excellencie therof) but I deſire moſt chéefely therby to admoniſhe Kings and Princes in God of their duetes and office, and that principally in reſpecte of ſo many ſoules (ſo dearely boughte) of whome they bée protectoures and defenders: And I truſte no man will no more blame mée or thinke my good will ſtraunger héerein, than they will doe hys which doth admoniſhe any man (who is to trauaile thorowe ſtraunge Countreyes) that he ſhoulde take héede of the perillous and daungerous places which be in hys way, and of théeues that lie by the wayes to robbe and ſpoyle him: or to warne thoſe whiche doe committe them ſelues to haſarde of the Seas, that they ſhould eſchue and ſhunne certaine Rockes, vpon the whiche if by chaunce they ſhould fall they might bée in daunger of ſhippe wracke.The entent of the au • or. And ſo I haue none other meaning héerein, but onely to exhorte Kings and Princes and all others that be called to any dignitie and Gouernment,The doings of the publike members of the cōmon wealth, are more notable and perillous than of the cōmon ſorte. to haue their ſaluation in remembrance, and to be vigilant and carefull to order and directe all their actions and doings in the feare of God, bicauſe their dyſorders are more notable and more perillous than the common ſort of people. And that by theſe examples of the wicked ſorte which wée haue reherſed here in this booke, they ſhould haue good regard not to followe, euen as he that ſéeth another fall before him, ought to take good héede with all diligence to eſchue the lyke danger and peril. And contrary, the examples of the good and vertuous which wée haue alſo ſpoken of héere, may ſo induce them to vertue, that they may leaue an eternal memorie after them of their good and vertuous liues: Which we ought to leaue to our heires, rather than to leaue them great numbers of treaſure and riches (as the wiſe man ſayeth) the good renoume is more to be prayſed than precious oyntment. And likewiſe he ſayth in the booke of wiſdome, that the memorie of the good is immortall before God and man: But when hée maketh mention of the iudgement that the poſteritie ſhall haue of the wicked ſorte (he ſayth) they ſhall be cut of from al good reporte and fame, and ſhall be alwayes in opprobrie amongſt the deade, where they ſhall lamente and wayle, and the memorie of them and their ſéede ſhal be forgotten, as though they had neuer bene: but the good and vertuous (ſayth he) ſhall liue from generation to generation, their glorie ſhall be for euermore, and the ſame ſhall bée declared and manifeſt in their children.

¶ The fourth Chapter.

Hovve that thoſe vvhich shall commaund others, ought firſt to maſter them ſelues, and ſo ſuppreſſe and moderate their affections & paſſions, that by their good liues, they may induce thoſe that be ſubiect to them, to vertue and godlineſſe.

WE haue ſufficiently proued by the reaſons aforeſayde, that vertue was the chiefe and principall cauſe,Princes inſtituted chiefly for vertu. why Kings and Princes were in the beginning elected & eſtabliſhed: and therfore ſeing it is ſo, that they bée called to ſuche dignitie for the nobleneſſe and vertue whiche is founde in them, more than in others, they ought to labor and enforce themſelues to excel in that which is the cauſe of their honour and dignitie: for it is writen of Saule in the booke of the Kings,1. Kings. 9. yt he was in the beginning of his reigne both noble and vertuous, and there was not a better man to be founde among the children of Iſrael: although in the ende by his inſolencie and ambition hée loſte the grace of the Lorde his God. And Cyrus King of the Perſians, vpon a certaine time hauing conference with his wyſe and learned Phyloſophers, touching the vertues meete and requiſite for a King, ſayde vnto thē, that hée was vnwoorthy to bée an Emperour or King, whoſe vertues did not excel his ſubiectes.Plutarch in his Apoſth. Certain men being enuious of the honor that was giuen to Lyuie King of the Sparthians had him in diſdayne, and ſayd he was made of the matter and ſubſtance that they were, and was no better than others, and that hée deſerued not to haue any eſtimation in this worlde otherwiſe than in reſpect of his Royall dignitie.The Gouerner ought alwayes to be better than his ſubiectes. To whom he anſwered with a maruellous diſcretion and comelie modeſtie: If I had not bene better than any of you (ſayd hee) I ſhould not haue bene choſen vnto this dignitie Royall. And Solon one of the moſt renoumed for wiſedome in al Greece, being demaūded what maner of perſon ought to haue the Gouernement of the people, ſuch a one (ſayde hée) as knoweth howe to gouerne and ſubdue himſelf, before he take vpon him to rule ouer others. He that ſhall commaund others, ought firſt to knowe howe to commaund and rule himſelfe: for as the wiſe man ſayth, howe can he be good to others, that is euill to himſelfe? And Philip King of Macedon doth giue vs very well to vnderſtande what a Prince ought to bée, in the aunſwere that hée made to his ſonne Alexander (when he found himſelfe gréeued with his father for hauing the companie of ſo many women, and that he had by euery of them iſſue: fearing leaſte by the number of ſo many children hée might be defrauded of the kingdome) ſeing that thou knoweſt (ſayde hée) that there bée ſo many that deſire to ſuccéede me in my Empire, frame thy ſelfe to that good order in al thy doings,Kingdomes ought to be gottēly wiſ •• m, and not by ſauor and affe • tion. and vſe ſuch wiſdome and prudence therein, that by thy vertue and good deſertes, and not by my fauoure and grace, thou mayeſt bée founde méeteſt to bee Lorde and King: which Alexander (who afterwards not only ſuccéeded his kingdome, but alſo in his wiſdome) did kéepe well in remembrance this his fatherly doctrine: for being demaunded euen at the very time (when he felte in his bodie the moſt furious & bitter anguiſh of death, by one of thoſe whome he beſt loued and fauoured) whome he woulde after his lyfe to ſuccéede hym and inherit his kingdome, the ſame (ſayde hée) that ſhall bée moſt woorthieſt,Alexanders iudgement at his death. iudging by this anſwere, that hée is vnworthy to rule and gouerne, whoſe vertues are obſcure and vnknown: Al Princes therfore that deſire to rule and commaunde others, ought to haue this leſſon ſpecially in remembraunce, which ſhall ſerue them as a true mirror or glaſſe to loke in, and to bring them to vertue: for the firſt battell and triumph that they ſhould make entring into their kingdomes, ought to be againſt their owne proper luſts and concupiſcences, vtterly to repreſſe and beate downe the ſame, and wholly to cut off the cauſes whereof they growe, which if they leaue vndone, their ſtay and bridle ſhal be of ſo little force, that they wil bée caried away and ſodainly (vnleſſe they be very vigilant and haue good regard to themſelues) they wil be thrown downe headlong into a perpetuall Laberinth of vice & wickedneſſe. But to ye contrary, if in the beginning they ſtriue & manfully fight againſt the ſame, no doubt without any difficultie they ſhal become victors of their affections and paſſions, & hauing thus vanquiſhed them, they ſhall greatly triumphe that they haue ſo ſubdued and ouercome themſelues, & with gret felicitie and honor ſhall from time to time reioyce in that moſt excellent and glorious title & name of a King. The gret king Salomon doth likewiſe teach them in his Prouerbes,Prouerb 26. where he ſayth that the pacient man is better than the ſtrong, & hée that can rule himſelf is more worthie than he that winneth cities.Ageſilaus king of the Lacede •• mans. Ageſilaus King of Lacedemonia (as ye may rede in the Gréek hiſtories) ſayth oftentimes, that he which cōmandeth his owne affections, and doth know how to ſubdue them vnder the vſe of reaſon, is worthier cōmendatiō, thā if by force of armes he had brought vnder his obeyſaunce moſt famous cities. Afterwardes he addeth therevnto this reaſon: that it is more praiſe worthie for a man to maintaine himſelfe in libertie, than to take it from others, bicauſe (ſayth he) that the man which doth maſter his owne affections, and commaund his deſires, is the very defender of his owne libertie,He that ſinneth • 〈◊〉 a • bon •• 〈◊〉 and kepeth himſelfe that he fal not into the ſeruitude and bondage of ſin. And he that ſpoyleth people and ouerthroweth cities, doth nothing elſe but trouble the quiet & take fro them their libertie, gotten long afore by cōmon right & courſe of nature. And therfore what is he, that vnderſtanding the bloudie life of Nero Nero. (vnder whoſe gouernement the Romaines haue bene vnnaturally entreated) will not by and by haue him in horror, and iudge him vnworthy of the empire, whoſe life hath bene ſo farre out of order and ſo infamous, that in ſteade to haue made the Royall dignitie famous, it hath bene by him darkened and polluted. Who is hée that dare be ſo hardie by any reaſon to giue commendations to that great Alexander (who by an infamous and an inſatiable deſire had ſubdued and brought vnder ſubiection the whole worlde) & yet could not refraine from wrath and drunkenneſſe?Alexander a drunkarde. What ſhal we ſay further of the inuincible Hercules, Hercules ouercom with enuie and h • ordome. that hauing ouercome the dreadfulleſt and moſt monſtrous things of the erth, was in the ende vanquiſhed with malice and hooredome: beholde loe theſe our domeſtical enimies which daylie do make war with vs, they holde vs beſieged round about, and be encamped in the inner parte of our ſoules. They be thoſe whiche the Prophet Micheas ſpeaketh of when he ſayth our chiefe enimies bée the domeſticall enimies,Micheas 7. and they be thoſe which we ought firſt wholly to deſtroy before wée enter into the campe to aſſayle our forraine enemies: they be thoſe things alſo (wherof Xenophon ſpeaketh) which will take from vs our moſt deſired libertie,In his Economiques. and bring vs into perpetual ſeruitude and bondage. Let vs hearken therfore a little vnto the inſtructions of that diuine Philoſopher S. Auguſtine, Our ſinns be our ch • efe enimies. in the fourth book De Ciuitate Dei, who after hée hath made a long dyſcourſe of that matter, hée concludeth in the ende as followeth: if thou arte a good man (ſayeth hée) although thou arte bounde in bodie, yet thou doeſt enioy all libertie: but if thou bée a wicked man, althoughe thou were Lorde ouer all the worlde, thou arte bonde not only to one man onely, but to as many maiſters as thou haſt vices:Pet. cap. 2. and S. Peter giueth vs good teſtimonie thereof, when he ſayth that hée which ſuffereth himſelf to bée vanquiſhed of any thing is bonde to it. S. Iohn likewiſe ſayth, he that committeth ſinne is bond to ſin. That Ethnike Cicero did well vnderſtande the ſame, although he was not illuminated with the light of the goſpell: but onely guided by a certaine inſtinction of nature, when he ſayd in his Paradoxes, Howe ſhall it be poſſible for any man to commaund others, that can not rule and gouerne himſelf, and that can not firſt bridle his owne deſires, concupiſcences, pleaſures, frowardneſſe, couetouſneſſe, and ſuche other like infections of the minde: therefore (ſaith he) he that will take vppon him the gouernement and rule ouer others, let him firſte abandon himſelfe of ſuche paſſions, whereunto he is moſt ſubiecte, and then he may the better afterwards frankly and boldly commaund others. Iſiodorus that graue author ſaith, that the name of Kinges hathe taken his firſt denomination of this world to rule, and gouerne, but when they doe forget them ſelues, and omit to do their indeuor, or that they do defile this dignitie royall with wickedneſſe, they be vnworthy the name of ſuche honoure. And Boetius Boetius. in his conſolation of Philoſophie, by theſe verſes which folowe, (doothe teache vs very wel the ſame) which I do ſet forthe in Miter, to the ende I would the better confirme the grace of the Authour, who hath a better apparance thus, than in proſe.

He that deſires to be esteemed and had in greate renowne, His carnall minde must ſtill ſubdewe, and wanton lustes beate downe: For thoughe his power extende ſo farre, as vnto INDIA lande, And of his lawes, (as they are bounde) They ſtill in awe doe ſtande, And that the farthest ile, by ſea, which THILE hath to name, Should vnder his ſubiection be, and he to rule the ſame, Jf he can not his vice repreſſe, and wicked thoughtes restraine, Hee hath no power on himſelfe, nor might in him doth raigne.

Horace in his Odes. Horace likewiſe that great learned Poet ſayth in his Odes, that the regiment of him who doth commaunde and ſubdue his owne affections, is more triumphant than his that hath the monarchie of the whole earth.

Thou ſhalt of thy ſelfe a greater conquest make, To ſubdue thy fleſh, and lustes therof forſake, Than if by all thy mightie force and powre, Thou ſhouldest of the whole worlde become Emperour.

And Claudius that excellent Poet, wryteth to the Emperor Theodoſius as followeth.

If thou wilt mightie bee, flee from the rage Of cruell will, and ſo then keepe thee free From the foule yoke of ſenſuall bondage: For though thine Empire ſtretch to Indian ſea, And for thy feare trembleth MEDE and ARABIE, If thy deſire haue ouer thee the power, Subiect then arte thou, and no Gouernour. Jf to be noble and high thy minde bee mooued, Conſider well the grounde and beginning: For he that hath in heauen eche Starre fixed, And giues the Moone hir hornes and eclipſing, Hath alſo made thee most noble in his working, So that wretched no way may thou bee, Except foule lust and vice do conquere thee. Thy rebellious hart therefore ſubdue, Suppreſſe the vain paſſions of thy minde, Pull vp vice by the roote, thy harte renue, So ſhalt thou great rest and quietneſſe finde, And let not that euill thought poſſeſſe thy minde, Bicauſe thou arte a Prince and Gouernour, That the Lawe of thee ſhould haue no power.

Plutarch the moſt excellent Philoſopher,Plutarch mayster to Traiane the Emperour. being Scholemaſter to the Emperour of Rome Traianus (borne in Spain) in whoſe time the Romaine Empire was of greater poſſeſſion than it had béen euer before, or hath béen ſince: fearing that the Emperor ſhould fall into ſome vice, and might therby ſomething ſtaine and blemiſhe the excellencie of his Empire, vpon a time ſent him a letter, wherein was conteyned that which foloweth. Foraſmuch (ſayth hée) as Rome can not endure, a wicked and cruell Emperour,Plutarch • epistle. and that the people are accuſtomed to attribute the offences of the Schollers to the Maſters (as we haue in example of Seneca, againſt whō they did murmure for the iniquitie of Nero: and of Quintilian that was reproued for the diſorder and boldeneſſe of his Schollers) I will frankely exhorte thée, that the firſt thing that thou oughteſt to do, for the conſeruation of thy Empire, is to refourme thy ſelfe, and to enter into the inner partes of thy ſoule, and to pull out by the rootes the vices that are there remaining beſieged, and them by violence to euerthrowe and beate downe. For if thou do not foreſee the ſame in time, in ſtead of commaunding thou ſhalt become a bonde man all the dayes of thy life: for the victorie which we haue of our ſelues (without all compariſon) is more worthy than that which is gotten of others: and then after thou haſt ſubdued and beaten downe thine owne affections and deſires, thou mayſt fréely take vpon thee to commaunde others. By which ſaying & others before, are manifeſtly declared that it is not the chiefe poynte that belongeth to a Prince (onely to rule or commaunde men) but it is requiſite that if he will be obeyed of others, firſte to maiſter him ſelfe, and ouercome and vanquiſhe his owne deſires and affections, otherwiſe of hee geue him ſelfe ouer as a pray vnto wickedneſſe, he ſhalbe thought as farre vnworthy the Scepter and Crowne, as he in no poynte dothe merite to be called a man.

¶ The fifth Chapter.

Hovv that if the Prince deſire to haue his Common vvelth to be vvel gouerned, it is moſte meeteſt and neceſſarie, that he him ſelfe obey and obſerue the lavves, that by his good examples he may teache the vulgare and common people to do the like, and liue in feare and obedience tovvardes him.

IF the Prince doe deſire to haue the cōmon welth wel ruled and gouerned, it is neceſſarie that he render himſelf obedient and ſubiect, aſwell to his owne propre lawes,The Prince ought to obey the lawes. as to others ordayned and eſtabliſhed by his aunceſtors, and namely to ſuch as do concerne the reformation of manners, which ſhal no wayes derogate his dignitie Royall: For there is nothing that doth further ſo much, or better induce the people to make themſelues obedient to the lawes, as when they ſee their Prince firſt of all endeuour himſelfe to obſeruation of thoſe things which he hath ſtraightly commaunded. And therefore Solon that great lawmaker of the Athenians, being demaunded what was beſt for the gouernment of a city, he anſwered redily, That the Prince ſhould obſerue & kepe his owne lawes. Ieſus Chriſt perceyuing the Scribes and Phariſies to burden the pore people with rigorous commandements (of the which they them ſelues did not obey one) did reproue them grieuouſly, and ſayd to them: You bind heuie and vnſupportable burdens vpon other mens ſhoulders, but you your ſelues will not once put to your finger. And for as much (as Cicero ſayth) that the heart, that minde, the oracle and anſwer of the common welth is placed in the lawes and ordinances which are made for the publike adminiſtration, and do contayne as it were the ſeat and manſion houſe of the ſame, it is moſt neceſſarie that the Prince do render himſelf obedient to the lawe: for the authoritie and force of a Prince doth depend vpon the conſeruation of Iuſtice: and ther is nothing that doth more ſet forth the maieſtie of a Prince, than that hée do ſubmit himſelfe to the reaſon of the law written. Auguſtus Ceſar Emperor of Rome, Auguſtus Ceſar an erneſt obſeruer of Law • . had the lawes in ſuch eſtimation and reuerence, that hauing on a time broken the ſame (being ouercome with choller for a iuſte cauſe) was ſo ſorrowful for the ſame, that he thought he ſhould haue died. The ſame Auguſtus on a time made a very ſtraite and rigorous lawe for the puniſhment of adulterie, after which lawe made, he had a daughter named Iulia, whoſe chaſtitie was in ſuſpition, and in the ende for hir incontinencie exiled: but afore hir offence might be well verified, there was a Gentleman ſuſpected to haue had the companie of hir in dyſhonour: which thing the emperour vnderſtanding, as well by the cō mon brute as by other coniectures that he had gathered, was conſtrayned to diſſemble the matter for auoiding the ſlander of his ſayd daughter: but as fortune gaue occaſion, the gentleman by chaunce encountred the Emperor, and hauing no way to eſcape but muſt néeds méet him, Ceſar being pricked by iuſt indignatiō to ſée before him the violator of his daughters honour, toke him by the haire of his head, ſaying:A iuſt cauſe of anger of in Ceſar. thou vile traytour haſt diſhonored mée and my daughter: but this bolde villaine knowing the honour and bountie of this good Prince, ſayd vnto him with a ſtoute countenaunce: Ceſar, wherfore doſt thou condemn mée, & thus execute Sentence without any manner of proces ſerued vpon mee, as though I were condemned of the offence? thou doeſt contrary to the lawes and ordinaunces made by thy ſelfe. Then this good Emperor being amazed in himſelf and aſhamed of this light faulte that he had committed againſt his lawes, went home to his Pallace, and continued two dayes without eating of any thing, ſo that hee was neere deade for ſorrow. We haue alſo an other maruellous example (which may ſeeme hard of diſgeſtion to thoſe who haue not knowledge to vnderſtande what perſon he repreſenteth that ſitteth in the chiefe place of dignitie, nor knoweth not what diſcretion and duetie oughte to be obſerued towardes the ſuperiours) of Fabius that yong man, who exercyſing the Conſulſhip, ſeeing one daye his father comming on horſback approching nere the Conſiſtorie, commaunded ſodaynly one of his officers, that he ſhould go and will him to lyght of his horſe and go on foote, which this good olde man did with muche payne (for he was ſo olde and croked that he could ſcarcely hold himſelfe vpryght) whereat all the reſt of the Councell were aſhamed for the inſolenly of this yong man, that ſéemed to beare ſo ſmall reuerence and honor to his aged father: but the good olde man made ſo good an interpretation of this his Sonnes doinges (knowing that he which kept that place ought ſtraightly to regarde the lawes and ceremonies obſerued of olde cuſtome to the Senate) that incontinently after hée was out of that place, with a ioyful countenance in the preſence of the Senate went vnto him,A great loue of the Father towardes the Sonne. being as it were halfe deade, and embraced hym in his armes, ſaying vnto him: My ſonne, I doe accept thée for my deare childe, for I know and ſee thou art worthy to exerciſe the Conſulſhip of Rome, bicauſe thou haſt ſo good knowledge to defende the maieſtie of an Emperour (which thou doeſt repreſent,) and alſo the auncient ſtatutes of our predeceſſours, which will that the Emperor himſelf ſhal obey the lawes made and ordained by his forefathers. The memorie of Zeleucus Zeleucus. King of the Locreſians, ſhal alſo be had in eternal memorie among al men: who after he had made and inſtituted many good & vertuous lawes for the gouernement of his common wealth, among others he ordayned one, that he who ſhould bée bée taken in Aduoutrie, ſhoulde loſe both hys eyes: His owne ſonne by euill Fortune within certayne dayes after, was taken offending in the ſame, and being condemned for it (according vnto the Lawe and ordinaunce made by his father) was adiudged to loſe both his eyes: but the people hauing a regarde vnto the deſerts of his good Father the King, woulde haue dyſpenſed with the Sonne, and made humble requeſt vnto him, that it would pleaſe him to remitte his offence. This good olde man did all that he could by extremitie to reſiſte their requeſt, ſhewing them that according to his lawes he ought to haue both his eyes pulled out: but in the ende being ouercome with the importunate deſires of the people, minding to ſatiſfie them in ſome parte, (and yet to kepe his lawe inuiolate) hée cauſed a Theatre to be erected in all their preſence, and him ſelfe and his ſonne being mounted vpon it, with an inuincible conſtancie,Valerius Maximus firſte pulled out one of his owne eyes, and after incontinently pulled out one of his ſonnes. So in vſing this maruellous kind of equitie, hée was mercifull to his ſonne, and very ſeuere to himſelfe, and all to the ende hée woulde giue a teſtimonie to thoſe that ſhould ſuccéede him, howe Princes ought firſte to put to their owne hands to the worke, and to obſerue their lawes, as thou mayſt ſée in theſe verſes following.

Zeleucus gaue lawe to his Subiectes all, That taken in aduoutrie who ſhould be, Should looſe his eyes: but loe, ſuch happe did fall, The Kings owne ſonne, into that ſnare came he: Zelencus bids that lawe be done ſtraight way, Without regarde: The people pardon pray: The King that woulde his lawe in force to ronne, One eye from him, another from his ſonne, He takes, deſeruing thus the rather, Name of iust Iudge, and pitifull Father.

And Licurgus the lawmaker to the Lacedemonians (ſo much commended in the hyſtories) neuer made any lawe, wherevnto he did not firſt render himſelf obedient. And Ageſilaus king of the Lacedemonians likewiſe, among his moſt cōmendable Sentences, was accuſtomed to ſay that he deſired no other commoditie of his kingdome, but wholly the aduauncement of his cōmmon welth, and that it ſéemed (to his iudgement) more profitable for the ſame to be ruled and gouerned by good and holeſome lawes, than by good Princes: bycauſe Kings being ouercome by their affections, may erre and goe aſtray as wel as others, of whoſe doings the lawes wil take ſmal place: And it is moſt certain (as the deuine Plato ſaith) that as the Prince is, ſuch is the people:Such Prince ſuche Subiect •• . And alſo Eccleſiaſticus ſayth, as the Iudge of the people is, ſuch are the Miniſters: And in the booke where Cicero doth interprets thoſe Lawes which the .xij. tables doe containe, there is one laws written that doth ſtraightly commaunde all Magiſtrates to liue diſcretely without offence, to the end they may be examples to guide and ſhewe the wayes to others, where afterwardes he addeth to theſe woords: Euen as (ſayth he) by the viciouſneſſe and couetouſneſſe of Princes the city is infected, ſo likewiſe by their continency it is reformed and amended: after he concludeth: If thou wouldeſt ſearch (ſayeth hée) the doing of the old world paſt, thou ſhalt find that as the princes did always change their maners, ſo did alſo the inhabitants of their prouinces.Antigonus writeth to Zeno. Antigonus King of the Macedonians. writing to Zeno (as Laertius teacheth) after many purpoſes alleged of doctrine and felicitie, he brought in for his concluſion, that like as the Paſtor ſhal be brought vp and enriched with vertues, euen ſo ſhall his flocke be. And it is euen very ſo,Herodianus for Herodianus writeth that the citizens be but as the fignets of the Prince, for they doe nothing but as they ſée them do. Ageſilaus aforenamed (the very mirrour and paterne of vertue) although he was King of the Lacedemonians. yet neuertheleſſe he would be ſéen oftentimes in the mids of winter (being olde and crooked) go rounde about the towne without hauing any apparell vppon him, and many one maruelling that he could endure it, did demaund curteouſly of hym, wherfore he did ſo: to this ende, ſayd he, that youth ſhoulde learne by mine example to harden themſelues to labor, and paciently abide all aduerſities that ſhall happen vnto them. We reade alſo in auncient hiſtories, that the ſame ambicious Monarch Alexander being in the fartheſt part of Afrike, was conſtrayned to be thrée dayes togither himſelfe and hys whole armie without anie thing to eate or drink: afterward hauing gotten vittuailes,A meruelous abstenence of Alexander. he would ſée that all his ſouldiours ſhould firſt be ſatiſfied before him ſelf would once touch any meate: His great frende Parmenio being aſtoonned at thys his great pacience in forbearing to eate, demaunded of him the occaſion why he did ſo, to this end (ſayd he) that my people ſeing a proufe of my pacience in ſo daungerous a place. ſhould bée ſharpened hereafter the more pacientely to beare and endure the rigoures and extremities of the Warres. But why doe we conſume ſo muche time to rehearſe the examples of the Ethnikes,Act. cap 1. ſeing that Ieſus Chriſt himſelfe (a witneſſe irreproueable) did firſt begin to put the ordinaunce of the lawe in exerciſe, before he toke vpon him to teache others, as he ſayde he came not to breake the law but to fulfil it. Hearken a litle to that which that zealous man of Iuſtice S. Paule hath written,Math. cap. • . ſpeaking to thoſe that were the brekers of the lawes which they themſelues had made and eſtabliſhed: thou (ſayth hée) that teacheſt others, doeſt not thou therin teach thy ſelfe, and yet thou doeſt preache that a man ſhal not rob and thou thy ſelf doſt rob: thou ſayſt that a man ought not to cōmit adultry,Roma. 2. and thou thy ſelf doſt break wedlock: thou hateſt Idols, and yet thou committeſt ſacrelege: and glorifying thy ſelf in obſeruing the law, thou doſt diſhonour God in breking the ſame. Ariſtotle Ariſtotle. maketh none other d • fference betwéen a King and a Tyrant, but that a King obeyeth the lawes, & leadeth the courſe of his life after the ordinance therof,The Tyrant gouerneth none otherwayes but by his vnbrideled deſire. Ariſtotle in his politiques and a Tyrant folowing the fraileneſſe of his owne wil, breketh and violateth the Law, and is not gouerned by any other puiſſance, than by his vnbrideled deſire and apetite, by the which being prouoked he peruerteth and corrupteth al order of Iuſtice. After he ioyneth that which foloweth, worthy certainely of perpetuall memorie. And if thou wilt (ſayth he) conſider Man in his dignitie and perfection, he is the moſt meruellous, moſt excellent, & moſt noble of all other creatures: but if thou wilt conſider him being at libertie and without the vſe of the law, thou ſhalt find him the moſt monſtrous and abhominable of al others. And Cleobolus one of the wiſeſt men of al Greece, ſayth, he ought to vſe leaſt libertie that hath more than another. A Philoſopher of Perſia by a briefe anſwer that he made to King Cambiſes, giueth a worthy example of the difference betwene a King and a Tirant, King Cambiſes aſked him if it were lawefull for hym to ioyne in mariage with his Syſter, there is (ſayde he) no Lawe that doth permitte it, neuertheleſſe Kings and Princes do what pleaſeth them. An other Mynion of the Courte, deſyrous to flatter and pleaſe King Antigonus, (ſayde vnto hym) that all thynges were lawefull and honeſt for Kings, yea (ſayde the King) verye well, to the barbarous and ignorant people,A vertuous aunſwere of A exander in a Flatterer. but to vs that haue pollytike knowledge, apt vnderſtanding, capable of Prudence and Iuſtice, and that are inſtructed and nouriſhed in good letters, there is nothing lawefull to vs which ſhall not be both good, honeſt and vertuous. I will tell you one notable thing more of this King, ſeeing it is in purpoſe to ſpeake of him: being a puiſſant Ruler in Aſia and the ſucceſſor of Alexander, on a tyme he fell ſicke & was ſo euil handled by the rygour of his diſeaſe, that there was thought no hope of his life, but after that he was amended of his ſickneſſe, hys friendes began to reioyce of his health, to whome he ſayd: well my friends, let no man lament the euill lucke of my ſickeneſſe, for amongſt other incommodities whiche it brought me, it dyd me one ſpecyall good turne, in making me to know that I am a mortal man, and ſo farther it hath made me to vnderſtande that for that greate proſperitie and puiſſance that I haue had,Sickneſſe is the cauſe oftē times that mē do knew thē ſelues. I ought not to looke ſo hyghe, nor to exalte my ſelfe as I haue begon, bicauſe that this proſperitie is no permament thing. But to returne againe to our purpoſe, Kings ought to be the firſt to put to their handes vnto the worke, and giue vs example by their good liues in what reuerence and eſtimation we ought to haue their Lawes & ſtatutes: for in ſo dooing, they ſhalbe honored and feared of their ſubiectes, & they will haue them in ſuch greate admiration for their good works, that they wil not be ſo hardy to offende or commit any notable crime: for there is nothing that dothe more prouoke and ſtyr the common people to vertue, than when they do ſée their chiefe and Prince the firſte that putteth himſelfe in exerciſe of well doing,There is noth • ng that do the more ſtir and prouoke the common people to vertue thā to ſ • e the Prince the first to put it in execution. Eccle. • 0. who is as it were a Theatre and glas that al the world ſhould behold, or as common fountaine wherat al the world ſhould drawe water: or as a lampe that ſhould giue lighte to al men. But to thend that we ſhuld not ſéeme to ſpeake theſe things without authority, mark the ſayings of the wiſe man in the Eccleſiaſtiques, who ſayth: as the Gouernour of the citie is, ſuch are the inhabitants therof, the fooliſh King ſhall looſe his people, and the Cytie ſhall be well inhabited when it is gouerned by the wiſe, & if we wil enter into the ſecretes of the Scriptures, we ſhal finde that there haue beene many wicked Kings which haue béen cauſe of the ruine & deſtruction of their people. And that this ſhal be found true, you may read that Ieroboam, king of Iſrael ſetting vp calues of gold, did cal his people from the honoring of God, and cauſed them to commit Idolatrie, by meanes whereof theſe poore people became wicked, and for the ſame his wickedneſſe his owne houſe was pulled vp by the rootes, and vtterly made ruinate vpon the face of the erth,1. Kings. cap. 13. and ſo the people of Iſraell walked in al thoſe ways of wickedneſſe that Ieroboam did ſet forth. Let vs go a little farther, we ſhal finde that many Kings of Iuda,Euil & wicked Princes haue alwayes ouerthrowne their people. 4 Kings cap 25. as Achas, Manaſses and Amon, by their euill example cauſed the people to commit Idolatrie, and for their execrable offences the Lorde promiſed them to diuert and ouerthrowe Ieruſalem, and to ſende grieuous perſecutions vpon the people of Iſraell, which he did afterwards. Beholde loe how euill guides be as the trumpets that do ſtirre al ſtrife, and the torches that do ſet on fire the poore people to all vice and wickedneſſe. And if by chaunce there be any founde amongs the people which are not ſo far gone aſtray as others bée, and that will not be induced to wickedneſſe by the euill conuerſation and example of their Prince, yet neuertheleſſe perceiuing their King and Prince to be a vicious and wicked perſon, they will not giue him the obeyſance and honor that is due to him: for wickedneſſe and ſinne carieth ordinarily with it this commoditie, it will cauſe him that doth commit the ſame to be counted an abiecte, and to be contemned of all men. But to the contrarie, there is neyther Scepter, Diademe, Purple, or other worke of Nobilitie that ſhall make the Prince to be more eſtéemed, and his ſubiectes to bée more prompt and apte to obey him, than the integritie of life, temperature of manners, and brightneſſe of vertue.

¶ The ſixth Chapter.

Hovve that a Prince for his better perfection in the ordring and directing of his life, ought ſpecially aboue all other things to be learned and alſo to haue continuall conference and Counſel vvith ſage and vviſe mē, vvhich shalbe as the ſinnevves and life vvherby his Realme shal be ſuſtained and maintained: vvherin alſo is made diuers and many diſcourſes, of the honour and reuerence that Princes in the olde time haue borne tovvardes learning and knovvledge.

EVen as we for our part deſire & wiſh that the Prince for his better perfectiō ſhuld be endued with vertue and godlyneſſe, alwayes embracing the ſame as a dayly cō panion: So is it expediente for him that he be enriched & beutified with Lerning and ſcience, that by the aide therof he may be made more apt and méet to rule and gouern his Subiectes. Vegeſius in his booke of the Arte of warre, (among other things) willeth that a Prynce ſhoulde haue ſingular knowledge and vnderſtanding in all Sciences and learning:VViſed. 6 and the ſame is confirmed by the wiſe man where he ſaythe that the ſage and learned Prynce is the ſtay & ſupporter of the people:Knoweledge requiſite for Princes. & likewiſe he writeth in the prouerbes that the wiſe and learned man ſhall enioy the gouernement. It is then very needefull for a Prynce to be furniſhed with all ſuche knoweledge as ſhal be conuenient for the well ordering of his affaires: as with prudence wiſely to rule, diſcretion orderly to cōmaund thoſe things that are meete and conuenable for his honor and dignitie: continual vigilance ouer his common welth: tempred liberalitie differing from couetouſneſſe: prodygalitie: Nobleneſſe and maieſtie in his dooings, with equitie: good aduiſement and ſober deliberation in al his enterpriſes and attempts, as wel in peace as warre. Salomon Salomon. in his Prouerbs ſayth, that the obteinyng of wiſedome is much better than any other profit or commoditie that a man may receyue, bée it eyther in marchandiſe or in any other trade, and the benefit that groweth therof is much more precyous than the pure gold, and is of more greater pryce than any worldly goods or ryches: and ſaith alſo ther is nothing in this world that a mā can wiſhe or deſire which eyther may or ought to be compared to it. For by this wiſedome a man maye wyn to himſelfe immortall renoume in repreſſing and beating downe, and as it were bringing within certayne limittes, the vnbridled and gréedy deſire of inſacyate couetouſneſſe (wherwith not onely Prynces and great Monarches in the olde tyme were infected in coueting to enlarge their kingdomes and dominions, but alſo al other men in their actes & humain deuiſes & inuē tions, (& al to make their names to be famous & euerlaſting) & the true and very meane to attayne thereunto is this wiſedome which is moſt meeteſt to bée in a Prince:The Prince is the eye of the common wealth. for a Prince in a common welth repreſenteth that which the eye dothe in the frame of mans bodye, for the eye directeth and ruleth all the parts thereof, and doth preſerue the ſame that it ſhal bée wythout all daunger and peril, and therefore if it chaunce the vertue thereof to bée debilitated, that it can not doo his office and indeuor, the reſt of the body is lyke to peryſhe and bée deſtroyed. So maye we iuſtely ſpeake of a Prince that is blynded wyth hys owne concupiſcences and luſtes, for both hée hymſelfe and thoſe whome hée gouerneth, ſhall bée in daunger of peryll and ruine. Let vs note a little the counſell of this greate King Salomon, Salomon. one who dyd taſte as well the pleaſures as the thornes and troubles that doo alwayes accompany a crowne and royall Scepter, when hée ſayth, Hearken yée Prynces of the people, (if yée doo delyghte in Kingdomes and Scepters,) embrace wiſedome to the ende yée maye Raygne for euer:VViſed. 6. Loue the lyght of wyſedome you that bée rulers ouer the people: the multitude of the wyſe, is the health and comforte of the Earth, and a wiſe and ſage King is the ſtrength of the people: and not contente to ſpeake this once, but hee rehearſeth the ſame in his Eccleſiaſticus, ſaying: the welfare of the people,The ſtaye of the common wealth doth conſiste in the wiſdome of the Prince Prouerb. 8. Curſed bee that Realme whoſe prince is a Child. Deutre. 17. conſiſteth in the wiſedome of the King: as contrarie the ruine of them in hys follie. After hée ſaythe, curſed is that lande whereof the Prince is a chyld: furthermore wiſedome ſpeaking herſelfe, cryeth out with a loude voyce and ſaythe: by mée Kings do raygne, and the Counſellers make iuſt lawes, by mée Princes beare rule and gouernmente, and all the Iudges iudge the earth. And the Lorde amongſt other things will that the King ſhall bee fortified, and made ſtrong with the doctrine in Deuteronomie, where it is ſayde: when the King is ſet vpon the ſeate of his Kingdome, he ſhall wryte himſelfe out a copie of this Lawe in a booke before the Prieſtes and Leuites, and he ſhall haue it with him, and he ſhall reade therein all the dayes of his life, that hée may learne to feare the Lorde his GOD, and to kéepe all the wordes of that lawe, and the ordinances therein, ſo to do that his hart aryſe not aboue his brethren, and that hee turne not from the commaundementes, neyther to the ryghte hande, nor to the lefte hande, but that hée may prolong his dayes in his Kingdome, hée and hys chyldren in Iſraell.

Plato Plato. that deuine philoſopher, knowing verie well that no humaine gouernment coulde bée eſtablſhed without the vſe and knowledge of ſciences (ſayde,) Common wealthes ſhall be well and happily gouerned, when they are gouerned by wyſe and learned men, or by thoſe that ſhal employ their ſtudies to wiſedome.

And if ye wil wel conſider the ordering of the auncient common welthes in the olde tyme, ye ſhall finde that they haue bene in more happie eſtate when they were gouerned by the Philoſophers themſelues, and did receiue their lawes & ordinances,The law-makers. than by any other meanes: as ye M • telemans by Pitachus, the Cretenians by Pithagoras, the • giptians by Mercurie or Olyris, the Bractiens by Zoroaſtes, the Perſians by Oramaſus, the Carthagenis by Caremundus, the Atheniens by Solon, the Sitheans by Zamolxis, the Cretenſiens by Minos, the Lacedemoniens by Lycurgus, the Romans by Numia Pōpilius the Greekes by Orpheus, & the Hebrues by Moyſes & Aron. Among al other, that floruiſhing cōmon wealth of the Romaines hath euer been ſtored with many ſage & wiſe gouerners, & hath been ruled by diuers Princes exellently wel enriched & beutified with al kind of learning, knowledge & vertue: & it is a meruellous thing to reade (whiche ſéemeth in theſe our dayes rydiculous) how that many Kings and Emperours in times paſt haue them ſelues miniſtred iuſtice to euery man, & did exerciſe the eſtate of Iudgement in their owne proper perſons, among which that noble Emperour Auguſtus Ceſar, Augustus Emperour and Iudge. Emperour of Rome is worthie perpetual memory, for he was continually buſied, in héering the debates and controuerſies of his ſubiectes, and to do them righte and Iuſtice, according to the equitie of the cauſe, ſo as we reade in many hiſtoryes he continued ordinarily, in that trauell all the day long vntill nyght, and that with ſuch zeale as that if he ch • ū ced at any time to be diſeaſed or ſicke, yet he would haue hys bed to bée ſet néere to the common place of Iuſtice, or elſe in his owne houſe in ſuche a place that all men myght haue acceſſe vnto him (as Suetonius the gret Gréeke author witneſſeth in rehearſing his lyfe. Sueto. ca. 33 The Emperour ought to die with trauell.) And when his déere fréendes dyd at any time reproue him for his great trauel: he anſwered yt an Emperour ought to die ſtanding on foote with trauel, and not in his bed at his eaſe. Veſpaſianus alſo exerciſed himſelf in the like things, whereunto he was ſo affectionated, that he was not only contente to employ the ſame good wil and diligence to the Romains only, but alſo dyd impart this his labor and induſtry to other prouinces his neighbors.Philoſtra • es li. 7. And (as Philoſtrates wryteth in the lyfe of Apolonius) Domitianus hys ſonne was alſo paynefull and diligent in thoſe matters, Suetonu • vpon his life. Dion Caſſius. Emperors & Judges. Va • paſ • anus, Domitianus Traianus, Adrianus, Aurelius, Anthonius, Maximius, Commodus Pertinax, Seuerus, Saracula, Iuſtinianus, Fredericus, & Charles the gret haue al exer •• ſed the ſ ate of Judgement. for he imployed the better parte of his lyfe, to heare and determine the controuerſies betwéene party and party. Aurelius Victor, Emperoure, was alſo a iuſte Iudge and a vigelant. Traianus, one of the moſt vertuous emperors that euer hath bene, tooke great pleaſure in the lyke exercyſe, to qualifie by Iuſtice the ſtrifes and diſcentions of the people (as Dion Caſsius doth witneſſe in hys wryting of him.) I coulde wyth theſe fewe in number reherſe many others, as Iuſtinianus, Anthonius, Commedus, Saracula, Frederick, and Marcus Aurelius, of whome the memorie is eternal amongſt men. Plutarchus reherſeth in his Apothegms, that Alexander was ſo ſingularly affected to the ſeat of iudgement, as that on a time amongſt others, when a Promotor (accuſed a certeine man of an heynous offence) he began redely to ſtoppe one of hys eares, and being demaunded why he dyd ſo, he aunſwered & ſayd, I wil reſerue the other eare to heare the party accuſed. Phillip his father being in the ſeate of Iudgement, ther came a certaine man before him which had a plée agaynſt one called Machetas, and hée not giuing good eare to the matter dyd very lyghtly condemne Machetas without hauyng any good conſideration of his cauſe: this Machetas thinking that hys cauſe deſerued not ſuch a Sentence, and ſawe withall hymſelfe deceyued in the Iudgement thereof, (knowing alſo the great wiſedome of Phillip) was greatly aſtonied and ſayd: I doo appeale from this youre Sentence (noble Emperour) wherewith the Emperour entring into choller, Machetas did apeale to the ſentence • f the Empe • or be ••• e himſ lfe. demaunded of him: before whom thynkeſt thou to appeale from this my Sentence? (for it was an odyous thyng to appeale from the ſentence of the Emperour) I doo appeale ſayd Machetas, before thy ſelfe: that it woulde pleaſe thee to conſider better the truth of my cauſe. Thys good Emperour béeing moued wyth his perſuaſion, began attentiuely to conſider and vnderſtand better the effect of his proceſſe, and finding that hee had fayled in the iudgement thereof, hée woulde not reuoke his ſentence,Reformatiō of Sentence. but payed Machetas (out of his owne Coffers,) the ſum of money that hée condemned him to pay. Beholde loe, the vertuous exerciſe of theſe auncient Emperours and Kings.B • oke. 17. of his Eneidos. And Virgilius alſo the firſt latin Poet, doth ſpeake of Priamus, howe hee himſelfe did ſyt in place of iudgement, and ſhewed iuſtice to al men that came before him. And Ageſilaus that was King of the Lacedemonians, did accuſtome to do the lyke. And thys vertue in rendring Ryght and Iuſtice thus to al men, Plutarque vppon his life. The Kings of the Perſians did alwayes iudge the cauſes of the people. Excellēt mē. dyd wynne ſuche glorie to thoſe aunciente Emperours and Kings, and dyd ſo beautyfie them, that the Perſians woulde not receiue any King to raigne ouer them, that did diſdayne to ſit in Iudgement, as Philarcꝰ hath wrytten in Theneus. And Heſiodus an auncyent Gréeke Poet writing of thoſe things, ſayth, that there is thrée manner of people in this worlde, of the which one ſorte of them are indued with good wit and vnderſtanding, and are able of themſelues to imbrace the good and lawefull things, diſpoſe the preſent, and foreſee thyngs to come, without any inſtruction of others: and theſe ſorte of people do kéepe the firſte place in perfection, and are counted moſt excellent amongſt men. The ſeconde kynde of men are of a more weaker and debile nature, and not of ſo ſubtil a ſpryte as the others, nor are not able to gyue iudgement of any thing of themſelues, but the mettal of them is very good & plyable, & they haue diſcretion to obey the good counſel of others,The meane ſ •••• . & to followe the opynion of the wyſe and ſage perſonages, and wyll moderate and rule themſelues after their aduiſe and counſell: and though they be not of ſo excellent a degrée of wit as the firſt, yet nature hath framed them to do ſome thing that is good: and they kéepe the ſeconde place of honoure and prayſe. The laſte k • nde bée thoſe whiche are altogether careleſſe, and wyll not learne any thyng, no, nor haue pacyence that any man ſhall inſtructe or admonyſh them of their profit, nor will not haue acceſſe to any bookes or other knowledge,Men of a p • r •• rſ • na •••• . whereby they maye learne to bée more wiſe and diſcrete: And theſe laſte kynde of monſters be vnprofitable, and vnneceſſarie for the vſe of the workes of nature, and ſo hée concludeth, they are the very worſt of all people: 〈◊〉 . and thus Heſiodus by this hys doctrine meaneth none other thing, but to condemne thoſe whiche paſſe their liues as it were in a ſhadowe, and féede them ſelues wyth Idleneſſe (nourſe of all vice, and wickedneſſe) where otherwayes they might imploy their time to ſtudie to atchiue to learnyng and knowledge, in the which béeing well inſtructed, they myght bring ſome ſingular profyte in theyr Countrey and common wealth. But to returne agayne to our purpoſe, it is a maruellous thyng to reade in what eſtymation and honoure, ſhe auncyent Emperours, Kings and Monarches, haue had learning and knowledge, and in what honoure and reuerence, they alwayes had the learned and wyſe men. It is founde in wryting in the lyfe of the Emperor Anthonius (of whom wée haue ſpoken héeretofore) that hée gaue to Apianus ſo many Duccats of golde,Amarpelous liberalitie of an Emperor. Jn what e ••• mat •• n l •• rning was • mo • gst the auncients, as a greate booke whych he made of the properties and natures of Fyſhes, dyd contayne lynes. The Emperoure Traianus did ſo greatly honour Dyon the Philoſopher, that whenſoeuer hée went into the campe, hée alwayes had him with him in hys owne charyot, and ſo woulde bring him home agayne with that eſtimation, euen into Rome, entring there with all his triumphe. The Emperour Gracianus readyng certayne Verſes of Auſonius, preferred him to the Conſulſhipppe, whiche was the greateſt dignitie next vnto the Emperour. Octauianus the Emperour in that great warres that he had againſt Marcus Anthonius, in Egipt, woulde not deſtroy Alexandria, one of the moſt famous cities in the world, and when his fréends demaūded of him, wherfore he forbare to deſtroy the ſame, for two cauſes (ſayde he) the one bicauſe Alexander did builde it, & the other for the loue of the Philoſopher Arrie which was there: this Emperor was ſo affected towards good letters, that he made Cornelius Gallus Trybune of ye people, only for that he was an eloquent Poet. Arianus for a certaine hiſtorie which hée wrote of the geſtes of Alexander, was created Conſul by the Emperor Adrian. A maruelous liberalitie of a couetous man. And Anthonius Suetonus writeth a thing almoſt incredible in the life of Veſpaſianus, that although he was a man all ouercome with Couetouſneſſe, yet he fauored Arts & Sciences ſo much, that he gaue to the maſter of euery ſchole yeerly a thouſande & fiue hundred Crounes. Atheneus wryteth in hys booke Synoſophiſtes, that Ariſtotle for hys booke that he wrote of the nature of beaſts had of Alexander viij. hundred Tallents of gold which were worth (after the computatiō of Bede in the book of Aſſe) foure hundred & fourſcore thouſand Crounes, which Plinie doth confirme, in ſaying, that Alexander vppon a feruent deſire he had to ſée the ſame booke ended, ſent many thouſandes of men through out al Greece, Aſia and Affrike, with expreſſe commaundement that al men ſhold obey them in al thoſe things that they deſired touching fouling,480. thousād Crounes geuen for one booke. fiſhing, hunting, hanking, & other ſuch like exerciſes, and all to the ende the properties and natures of al beaſts might bee the better ſearched out. And if Homer the only Phenix of al the Gréek Poets, had liued in the time of Alexander, I pray you in what honor and eſtimation had hee béen,Alexander m • de 〈◊〉 pill • we of the Jliad 〈◊〉 • f Ho • e • e. ſéeing he was ſo iealous of his Iliades, that he made a Pillow thereof, and did ſléepe vpon it in the night? & when vpon a daye a certaine man brought vnto him (for a preſent) a Coffer wherein Darius dyd put his ſwéete and moſte precious oyntmentes, hauing receyued it, he ſayd: this Coffer I will make the treaſurer of a more excellent Treaſure: and preſently he cauſed the ſame workes of Homere to be layde in it, in the whiche hée tooke ſo greate pleaſure, that euen amongſt hys weyghtie affaires, he employed himſelfe certaine houres in the day to reade the ſame: and one time reading therein (amongeſt other thinges) the commendations and vertuous exploytes of Achilles, he lamented his euil fortune that he had not bene borne in the time of Homere, that he might haue had ſuch a Trumpet to ſet forth his actes and commendations, as he was. Pompeius an excellent captain amonges the Romaines after the victory which he had againſt Methridates, had neuer quietneſſe in his minde, tilhe had viſited Poſſidonius the Philoſopher in his ſickneſſe, wherof he was aduertiſed,A ſinguler honour that Pompeius gaue to Poſſidonius. and not contented onely to viſit him in perſon, but the more to honour him, commaunded that the ſtanderds and imperiall enſignes that he had, ſhould be brought thither with him, becauſe he thought that Kyngdomes and Empires ought to obey to Vertue and Knowledge: Loe, a marueilous deuotion that he had to learning, for he neuer did vſe the like order, neither to King, Captain, or any other that he vſed to viſit in ſuch caſe.

We finde further that the auncient Princes haue not ben contented onely to honour them lyuing, but alſo after their death: For Ptholomeus king of Egipt builded a Church and a Piller in the honor of Homer, as if it had bene to the Gods. And alſo we reade in the Greeke hiſtories,Seuen Cities were in controuerſie for the bones of Homer. that .vij great Cities were of long time in controuerſie who ſhould haue hys bones. This is a ſtraunge thing and very true that alwaies the Tyrantes them ſelues, enimies to all humanitie, did giue honor to learning. For Denys the Tyrant, king of Cicylia, by vſurpation, did not ſpare by all the meanes and inuentions that he coulde vſe,The verye Tirants did fauour learning. to wyn that deuine Plato to come and viſit him in Cicylia, and being aduertiſed that he came, he went to méete him himſelfe, and prepared his Chariot with .iiij. white horſes, wherein he receiued him with as great triumphe and ſolemnitie as he poſſible could, for the great reputation and renoume that he had in that time amongeſt the wiſe and ſage perſons. The Atheniens had Demoſtenes Demoſtenes. in ſuch eſtimation that they made a great Piller to be erected for him, vpon the which they cauſed to bée written in Greeke letters theſe wordes. If his body had bene equall to his ſpirite and knowledge, the kyng of the Macedonians had not bene victorious ouer the Greekes Ioſephus alſo the Iew, Joſephus captiue. being of the number of the captaines of Ieruſalem, and lead priſoner to Rome, yet bicauſe of the bookes which he had made of the antiquitye of the Jewes, they did honor him wyth a piller which was ſet in the ranke amongeſt the others. Plutarchus & Aulus Gelius write, that Alexander in his conqueſt in Aſia being aduertiſed that Ariſtotle had publiſhed and put forth certaine bookes of Naturall Philoſophy (that he had learned vnder the ſayd Ariſtotle) wrote a letter vnto him full of checkes,Alexander not contēted that Ariſtotle had published hys bookes. wherein he rebuked him and ſayd he had done very euill, ſo lightly to publiſh his bookes without aduertiſing him ſelfe thereof, ſéeing he deſired to excell al others in this Science which he had learned of hym: but nowe beyng thus made familiar to all men by meanes of theſe his bookes being brought to light, his hope was cut of for euer hereafter to attaine thereto: for hée did as much deſire to paſſe all others in learnyng and knowledge, as he did to excell in all other thinges. But Ariſtotle knowing that this diſeaſe procéeded but of noblenes and vertue, he knewe verye well how to prepare a medicine for the ſame, and ſent him an aunſwere, that he would not leaue of neuertheles, from proceeding in his former purpoſe, and ſayd that his bookes were obſcure, that there were very fewe or none that could vnderſtande them, if they had not his interpretation. Diogenes Laertius writeth, that Antigonus Kyng of Macedonia, knowyng the commoditie of learnyng, and how much it was requiſit for the gouernment of a kingdome, and knowing alſo Zeno to be of great renowne amongſt the Philoſophers of the ſect of the Stoikes, Letters of king Antigonus to Zeno the Philoſopher. being moued with hys ſageneſſe & wiſdome ſent vnto him letters and expreſſe Embaſſadors, whereof the content is thus wrytten in Diogenes Laertius: Antigonus king to Zeno the Philoſopher ſendeth gréeting. I know that I am more rich in worldly goodes geuen by Fortune, than thou art, yet alwaies thou doeſt excede me in other thinges, in Sciences and learning, in the which conſiſteth the true felicity of thys humaine life: wherefore I do praye thée that thou wylt permit that I maye ſée thy conuerſation, and enioy thy preſence, and if thou doeſt agrée thereunto, thou ſhalt be aſſured that the goodneſſe and learning that I ſhall receiue at thy handes ſhall not be for the profite and commoditie of one man onely, but generally to all the Macedonians, for that he which geueth inſtruction and learning to a King, doth teach alſo al his Subiectes. For alwayes as the Kyng is, ſuche be his Vaſſalles, and as the Captaine is, ſuch are his Soldiers.

This good old man aſſoone as he had read his letters, for that he could not go to him him ſelfe (for his great age) ſent him two of his Scollers well learned, which did aſſiſt him and gaue him inſtructions for the ſpace of fiue whole yeres, to whom the Kyng dyd yeld him ſelfe ſo tractable and obedient, that he dyed one of the moſt renoumed kinges vppon the earth. And ſhall we paſſe vnder ſilence Iulius Ceſar, one of the moſt famous Captaines vpon the earth, who had bookes as familiar with him, as armour, and would as ſone giue him ſelfe to reade as to armes: who alwayes aſſoone as he had ſatiſfied hys actes in armes, he woulde diſarme him ſelfe, and go talke with the Poetes and Philoſophers, and alwayes in hys iourneyes he eyther wryt, or els dyd reade ſome booke. The Hiſtorians write of him one noble thing worthy of perpetuall memory:Julius Caeſar paſſing ouer a certaine floud ſwymming, held his workes in his hād that they shoulde not be loſt. That beyng one day in Alexandria a Towne in Egypt, (flying the furye of hys enimyes that dyd purſue hym) he dyd ſaue hym ſelfe with ſwymming, and caryed in one of hys handes certain bookes which he had compoſed, declaring that he had in as great eſtimation the monumentes of hys mynde, as hys lyfe. They which haue at anye tyme read hys Commentaries, and conſidered the thinges therein contayned, and ſpecially the phraſe of his Latin wordes, they may eaſelye iudge hee was no leſſe an Orator, than an Emperour.

Themiſtocles Themiſtocles. a noble captaine amongeſt the Greekes was as much commended for his learning and knowledge as for his valiantneſſe, although he was one of the moſt renoumed of all the Greekes. Epamynondas likewiſe which was an other of the moſt excellent captaynes of the ſayd Greekes was euer ſtudious and geuen to learning. And Methridates, Methridates. who by the ſpace of .xl.All the moſt famous captaines of Grece were louers of learning. Paulus Emilius. yeares warred agaynſt the Romans did not at any time abandon learning, but had alwayes wyth hym certaine Philoſophers and Orators, with whom he dyd alwaies communicate his ſtudies. Paulus Emilius alſo conqueror of the king of the Perſians was a man much giuen to ſtudy, and was ſo zealous towardes the Athenians that hée gaue vnto them Metrodorus for to inſtruct their Chyldren, and he himſelfe not contented to ſpende all his whole life in learning, but to the ende he would giue a teſtimonye to his poſteritie, how he had ſpent his lyfe, did write manye profitable bookes for the world to come:A great nū ber of Emperours that did compoſe bookes. as Quintus Fabius the great, Marcus Brutus, Traianus, Adrianus, Marcus Antonius, Marcus Aurelius, Alcybiades, Scipio, Affricanus, Lucius Brutus, and manye other Romaynes and Greekes verye noble in armes, and great louers of learning did the like. And Haniball likewiſe a moſt excellent captaine, although hée was of nature fierce, ſauage, and greatly eſtraunged from al humanitie, vnfaithfull, and hated of God and man, yet hée had alwaies the Greeke and the Latin tong in ſuch eſtimation that he left vnto vs a booke in the Greeke tong written with hys own hand. And Alphonſus king of Castel, a moſt noble and learned Prince, was ſo wel exerciſed in the ſcience of Aſtronomy, that euen at this day we do taſte of the excellencie of his knowledge. And ſurelye all theſe noble men left theſe monumentes as examples to their poſteritie to follow.

Therefore I thinke there is no hart ſo faynt of feable, that ſhall reade the famous déedes, actes and proweſſe of ſo manye valiant and noble men, but wyll be kyndled and ſtyrred vp with an ardent deſire to follow and reſemble them, and ſet at nought this caducall lyfe (which is but a moment) to acquire and get this famous as it were euerlaſting life,By knowledge & learning men shal procure to them ſelues immortalitie. 1 Kinges. 3. whoſe actes after their death haue made them more glorious and ſhining than they were before in their life time. Salomon that celeſtiall Orator, declareth very well that all thinges to him was nothing worth in compariſon of wiſedome & knowledge: For when he had his choyſe of the Lord to demaunde what he would, he aſked of him wiſdome to iudge his people, and to diſcerne the good from the euyll, which he obtayned in ſuch aboundance, that he paſſed al the Kinges vpon the earth, as well in wiſedome, as in diſcretion to iudge and gouerne his Subiectes, and in ſuch ſort,Salomō ſurpaſſed al men in wiſedome. that by the fame and renoume of his wiſedome he drew vnto hym thoſe which were in the extreme partes of the world (as the Quéene of Saba) to viſit him, to behold his Maieſty, to learne inſtructions and wiſdome of him,The Quene of Saba. in which thing he hath attayned to the glory of his father Dauid who was ſo well indued with his celeſtiall wiſedome, that he perſed and entred into the moſt higheſt miſteries of heauen.

But now if we cannot perſwade our Princes and Kinges by theſe ſo many examples of ſuch a number of Emperours, Kinges and Monarches,Counſell of wiſe & graue men is good for Princes. to employ them ſelues to learnyng and knowledge: yet for default and for a ſupply thereof, wee wiſh they would at the leaſt haue about them men of knowledge, wiſedome, and vertue, that may aſſiſt them, by whoſe wiſedome and counſell they maye the better decide all accidentes:Prouerb. 3. for there is nothing more pernicious to a kingdome than when the head and chiefe thereof wyll not permit the councell of the wyſe, or that hée wyll preferre hys owne head before any others, leauing therein the doctrine that the wyſe man geueth, when he doth admoniſh vs that we ſhould not truſt to much in our own wiſedome: which is alſo confirmed by the Prophet Eſay, Eſay. 5. when hee ſayth, Wo be vnto them that are wyſe in their own ſight, & thinke them ſelues to haue vnderſtanding: as S. Paule alſo to the Romanes writeth, that we muſt take good héede we thinke not our ſelues wyſe in our own conceites.Roma. 22. For many Kynges and Princes haue mayntayned their Realmes in great honour and proſperitie by the wyſedome and councell of ſage and dyſcrete perſons that gouerned them.Many kingdomes maintained in great honor by councel of the wiſe. As Phillip King of M • cedonia had a Lieutenant called Antipater, by whoſe wyſedome and councell he obtayned many victories. And when vpon a tyme as hee was at hys reſt, there came one who ſhewed hym that hys enimyes dyd approche, and that hee ſhould take héede, and ſtande vpon hys defence, leaſt he were ſurpriſed: He aunſwered and ſayd to hym, let me take my reſt and repoſe my ſelfe (I pray thée) for I know certaynly that my Lieutenant Antipater watcheth for me.A marueylous affiance in a friend. Declaring hereby the ſpeciall affiance and great truſt that he had in the conduction and great vigilancie of Antipater, hauyng often tymes approued hys diligence in more perillous places.Antipater fri nde to king Philip. Thus if the Father was happely ruled by the councell of Antipater hys ſonne, Alexander was no leſſe by hys Epheſtion, who loued better the vertue and the nobleneſſe of hys Maiſter, and alſo hys own reputation, than he dyd all hys ryches.

Alexander vpon a time receiued letters (being in Aſia) from hys Mother, whom he had left as Regent in his kingdome, wherein ſhe did ſignifie vnto hym certayne treaſons that one had deuiſed agaynſt hym. Aſſoone as he had read them, he gaue them to Epheſteon, and when he had peruſed them ouer, Alexander tooke of a Ryng from hys finger wherein was his Seale, and incontinentlye ſealed vp the mouth of Epheſteon, declaring thereby that he ſhould kéepe ſecrete the contentes thereof,A greate affiance that Alexander had in Epheſteon. ſuch affiance had he in his fidelitie. And it is a thyng almoſte incredible to heare of the good wyll that Alexander bare towardes Epheſteon, for when he heard of hys death, (he loued hym ſo dearely) that all the pompes, magnifices, and ceremonies that he coulde any wayes inuent and deuiſe, were employed at the Obſequies of his Epheſtion: for he beſtowed al the oyntments,Alexander beſtowed vpō the funerals of Epheſtion his deare frend ten thouſand talents of gold, which is after the accōpt of Bude ſixe millions of gold. Plutarque Armanus & Theodorus affirme the ſame. ſwéete odours, and baulmes that he coulde by anye meanes procure, and cauſed hym to be couered wyth purple and other curious clothes, as if he had bene ſome Prince or King. Hée cauſed alſo a Sepulcher to be erected ouer him, ſo curiouſly wrought wyth all excellencye of architecture decked and enriched with ſo many Images of gold and other precious thinges, that (as Plutarque and Theodorus write in the hiſtory of Alexander) his funerals coſt him aboue ten thouſand talentes of gold. And be not amaſed if Alexander (magnifique in all his doynges) beſtowed ſo great charges on him, for he did ſo much eſteeme the faithfulneſſe of thys his friend, that he thought ther was none worthy to ſupply his place, and accompted his friendſhip more deare to him, than all the riches of hys Realme. And it is true as Ariſtotle ſayth in his Politikes, that friendes and councellers be Orgaines and members of a kingdome, who are no leſſe neceſſary than the very body.

We haue alſo a notable and ſtraunge example of amity in Zopirus (moſt affectionated friend of Darius king of the Perſians) who perceiuing that the ſayd Darius hys Maiſter had a long time beſieged Babilon, without preuailyng anye thing therein, and that there was litle hope of victorye: and ſéeing his ſaid Maiſter withall greatlye tormented and afflicted for the deſtruction of his people,The incredible amity of Zopirus to Darius his Maſter. which hee had loſt in the purſuite therof: to the end he would comfort him againe, he determined quickly either to make an ende of his owne lyfe, or els to recouer the towne againe. And preſently the better to performe the ſame, he cut his own eares and noſtrels, and fled into Babilon. Afterwardes being there, fayning him ſelfe deſperate and mad, hée began to ſpeake euyl of Darius, and promiſed the Babilonians the victorie, and that he would not ceaſe to ſpend the reſt of his lyfe to inuent all the meanes poſſible to be reuenged of Darius crueltie towardes hym.

The Babilonians ſéeing him thus bemangled and cut, they were the eaſier perſuaded that he had receiued this great iniury at Darius hands, and thought that being thus confirmed in enmitie toward Darius, A ſubtile inuention to deceiue the enemy. he would the rather ſéeke meanes to ouerthrow him and his kingdome, bicauſe he knew al the whole ſecretes of hys Realme. And thus the Babilonians being deceiued by the ſubtiltie & fineneſſe of Zopirus, did determine amongeſt them ſelues, to commit the gouernment of Babilon into his handes, and to make him chiefe & captain of their army. But he that knewe verye well how to play hys part (when he was in full poſſeſſion of all their libertie) he gaue Darius entry into their towne, and afterward put al his army into his handes. Darius being informed of this act, and by what meanes he was made Lord of Babilon, he could not be ſtayed from weeping for the great ioy he had conceiued of the friendſhip of Zopirus. Afterwardes being greatlye ſorie for the hurt and defacing of Zopirus, dyd ſweare by the immortall Gods, he loued better to haue a perfect Zopirus, than to be Lord and Maiſter of ten Babilons.

The Romaines haue in their hiſtories the like example of frienſhip,The like hiſtories for the Romanes but yet not ſo much to be maruelled at as this, becauſe it is the friendſhip of the Childe towardes the Father (wherein there is a more dutie than is required of one frend to another.) Sextus Tarquinus faining him ſelfe to be euyll intreated at his fathers handes,Sextus Tarquinius did beate himſelfe with roddes to dec • iue the Gabinets. Light credence is noyſome. dyd ſcourge hym ſelfe wyth rods, and fled to the Gabiens that were beſieged, amongſt whō he got ſuch credite, by meanes of his ſubtile and crafty inuentions, that hee perſwaded them to beleue hée had conceiued great hatred againſt his father, and that he ſhould neuer bée ſatiſfied in his minde, vntill he were reuenged of his crueltie towardes him: and if they would therfore repoſe them ſelues vpon him to direct & appoynt their affaires, he would handle him with ſuch rigour, that he ſhould neuer in his lyfe hereafter haue wyll to make warres agayne wyth anye people. The Gabiens (allured by his flattering and ſwéete perſwaſions) made hym chiefe and Captayne of theyr Towne, but wythin a lyttle tyme after they vnderſtoode howe that by theyr ouerlyght credite they were deceiued, and in ſatiſfaction of theyr folly, their Towne was delyuered into the handes of hys Father Alexander, a man that was neuer ſatiſfied in exaltyng thoſe that dyd giue them ſelues to bée ruled by the councell of theyr friendes, declaryng thereby in what eſtimation he had thoſe that in wayghtye matters dyd vſe councell.Alexander gelous of the glory of Achilles. As he ſayled one day ouer the Sea Heleſphont,) to go to conquer Aſia) paſſyng by Troge, hée woulde néedes ſee the Portracte of Achilles, that was ſet vppon hys Sepulcher: And after that he had conſidered it well and behelde it at hys pleaſure, euen as a man enuious at hys glorye and fame, with a great ſigh (ſayd,) certaynlye Achilles thou haſte béene one of the moſt happieſt men in all the worlde in two thynges, in the one that in thy lyfe tyme thou haddeſt ſo faythfull a friende and companion in armes as Patroclus was, whyche accompanied thée euen vnto thy Sepulcher: in the other thou waſt more happye, that after thy death thou haddeſt ſuche a Trumpet to ſet foorth thy actes and déedes, as that great learned Poet Homerus was, who hath ſo hyghlye ſounded them abroade, that the whole earth doth heare thereof.

Thys inuincible Monarche had thys Gréeke Poet in ſo great a reuerence, that he called hys Iliades, Viaticum, a neceſſarye thyng for thoſe that wyll exerciſe and followe the warres, and ſerue as an inſtrument to inflame and ſturre them vp to magnanimitie, bycauſe that the ruine of Troye, and the proweſſe of Achilles, with the commendations of a great number of excellent Captaynes bée ſo well diſcribed and paynted out therein ſo to the lyfe, that it wyll prouoke ſuche as ſhall reade the ſame to followe theyr doynges, whereby they ſhall conſecrate their names to immortalitie, as theſe other haue done.

And further he had ſo well printed this magnanimitie and nobleneſſe in his ſpirite, that he commaunded ſtraightly all thoſe that had the ouerſight of his Prouinces, that they ſhuld not ſuffer any man that profeſſed learning, to enterpriſe to write or ſet forth his geſtes and prayſes in their woorkes: doubting that ſome one would take the matter in hand that was not ſufficiently learned,This which • is here attributed to Alexander, by others is referred to Auguſtus Caeſar as Suetonus doth wytnes in the lyfe of 12. emperors to diſcribe his actes, nor giue him the honour and prayſe worthy his deſertes: and ſayde, that his renoume might be obſcured and darkned, if it ſhould be ſet out by ſuch as were vnlearned and little exerciſed in thoſe affaires, as a precious ſtone would be that paſſeth thorowe the handes of many workemen, which in ouermuche handling would in the end become ſo ſlubbered, that it would loſe his clearneſſe. And he had not this opinion onely of thoſe which profeſſed liberall ſciences & diſciplines, but alſo of others more baſer, and of an inferiour degrée. For he defended alſo vpon great penalties throughout all hys Empyre, that no Painter, Engrauer or Caruer ſhould make anye. Image, Portrature or Table of him, were it either in copper, or in any other matter (except onelye Appelles, Pliny and Horace. one of the moſt excellent and renoumed Painters vpon the earth.)

But to the end we wyll not go farre from our firſt matter, which was to entreate how requiſite councell is to thoſe that doo commaund others, Homer (the worthieſt man among the Greekes) did very well confirme, when he ſayde that Agamemnon the King and chiefe Captaine againſt the Troians, The deſire of Agamemnō making his prayers to the Gods, that they would graunt him ten ſuche Councellers as Neſtor was, the better to bring to paſſe his enterpriſes (hauyng with him at that time Aiax and Diomedes Captaines very wel exerciſed and approued in Martiall affaires) did neuer deſire eyther tenne Aiaxes, Homerus lib 2. or ten Diomedes, knowing very well how greatly the good councell of Neſtor did ſerue him to purpoſe, and how much profite and commoditie it alwayes brought vnto hym in all his affaires, to preuent anye thing preſent or to come, when he did receiue the ſame, and followed it.

Phillip of Macedonia, father to Alexander, did ſo muche bewaile the death of a deare friend of his called Hipparcus, that he was almoſt dead with care. And when his friendes did ſéeke to comfort him, and to put him out of his minde, alledging that it was time for him to dye, conſidering his many yeares, and that death was more neceſſary for him than lyfe (if he had good regard of his old age) it is true ſaid he, but certainly it is great griefe to me that I haue not recompenſed his wholeſome councels and the long and paynfull ſeruices which I haue receiued of him in tymes paſt: wherefore perceiuing very well I cannot now acquite the ſame, thys my vnthankefulneſſe ſhall be a burthen to me and my honour for euer.An Epilogue of the thinges before ſayd. And now hauing brought forth by the teſtimonye of many prophane hiſtories, as well Greekes as Latines, how neceſſarye it is for a Prince (that wyll gouerne his people well) to haue ſome wiſe and ſage men about him, by whoſe councell his Realme ſhall be better ruled and gouerned: it nowe reſteth to confirme the ſame by the teſtimonie of the holy and ſacred Scriptures.

Moyſes the great lawe geuer to the Hebrewes, Testimonies of the holy and ſacred ſcriptures. when hée complayned to the Lord his God, that he could not gouerne ſuch a multitude of people (as he had) conſidering the murmures and ſeditions that they continually rayſed agaynſt him, he was commaunded by the Lord that he ſhould chooſe out .lx. men which he knew to be moſt auncient, wyſe, and of the greateſt eſtimation and credite amongeſt the people,Num. 11. and he ſhoulde leade the ſame to the gate of the Tabernacle of wytnes, to the end they might aſſiſt and ayde him. And after the Lord ſaid vnto him, that he would take of the ſpirit which he had giuen him, and put vpon them, that they ſhould beare mutually togethers the charge of the people.Heſter. 1. Lykewyſe king Aſſuerus beyng contemned of the Quéene Vaſti his wyfe, would not puniſh her of his own authoritie, but he gathered together the wiſeſt and ſageſt of his Prouince, after whoſe aduiſe he dyd determine of her fact.

Romulus the firſt founder of Rome, knowing how difficult a thyng it was to rule the common wealth, he ordayned an hundred Senatours, of the moſt wyſe and auncient men of Rome, to helpe hym in the adminiſtration of hys common wealth. Let therefore Kynges and Princes take it for a certayne truthe, that for the conſeruation of theyr mightyneſſe, and the preſeruation of their Realmes, they muſt aboue all thynges deliberate and moderate all theyr doynges and enterpriſes wyth counſell and good aduiſe, not runnyng headlong thereunto wythout all order and reaſon. For there is nothing more enimy to Veritye, Iuſtice, and Equitie, than ouermuche raſhneſſe.

Quintus Curtius in the lyfe of Alexander doth recount, that as he vpon a tyme was ſorrowing with him ſelfe that he had raſhly paſſed certayne affayres,Vertues of the ſaid Alexander. whereof he dyd repent hym afterwardes, he tooke in hand to intreate of Vertue, amongeſt certaine of his ſe • • untes that he was moſt affectionated vnto, to whom af •• r many exhortations and other documentes he declared that a Kyng ought to premeditate thrée times vpon euery thing that he ſhall doe, before he put it in execution. For when the Prince (ſayd he) committeth any offence, he muſt thinke he doth it in a Theatre, where all the whole world ſhall ſée hym and marke hym, and that more is, his offence and fault is almoſt incorrigible, bicauſe it floweth & ſpreadeth it ſelf amongeſt al the people. The wiſe man likewiſe deſiring to repreſſe thoſe firſt and ſodayne motions that are in men,Prouer. 19. doth ſay in his Prouerbes, that he which moueth his féete to faſt, often times ſtumbleth, and doth with his ouermuche haſte bring with hym repentance. Afterwardes he addeth in his ſayde Prouerbes, My ſonne, do nothing without councell, and then thou ſhalt not haue cauſe afierwardes to repent. Beholde lo how by the leſſons and inſtructions before ſayde, Kinges and Princes may gather, that learning and knowledge are thinges very profitable and commodious for the dignitie royall, and doth maruellouſly deck and adorne the ſame. And likewyſe they may learne in them not raſhly and without aduiſement to paſſe ouer their affaires: but alwayes call vnto them wyſe and ſage councell to decide all their actions and doinges.

And now for concluſion,The councell of yonge men perillous to Princes. for as much as we haue entreated of councell, it is neceſſary that we do ſomewhat exhort them that they do very rare or ſeldome accept the councell of yong men: and ſpecially of ſuch as haue bene delicately brought vp, and that do rather followe moſt willinglye the ſwinge of their vnbridled wyls, thā the way of vertue. And this is moſt chiefly recounted vnto vs by Ariſtotle, Ariſtotle. Prince of the Philoſophers, who forbiddeth expreſſelye, that they ſhall be made the chiefe or head of any Prouince or Councell, for their counſell is to be ſuſpected. But to the contrary, that the Prince ſhall alwayes haue about him ſuche as be ſtayed in age, and ſober in councell, and that haue great experience in all thinges, conioyned with integritye of lyfe, and vertuous maners, ſuch as commonlye is founde in olde men, which (as S. Ierome writeth) are féeble in all the powers of their bodyes, S. Ierome. Plato in hys Sympoſe. but increaſed in wyſedome and councell. Which thing is wyſelye taught alſo by Plato in hys Simpoſe, where he ſayth, that although the corporall eyes begin to be weakened and léeſe their puiſſance and ſtrength yet the eyes of the mynde do ſée more clearer, and be made more ſubtiller and ſharper.

Ariſtotle in a certaine place demaunding a reaſon wherfore olde men bee commonlye more fearefull,Wherefore old men be more feareful thā yong men. than young men: aunſwereth and ſayth (amongeſt other thinges) that the great experience that they haue of the miſchiefes paſt, doth make them to be in ſuch feare. But ſuch conſideration cannot enter into the myndes of young men, beyng luſtye and whote in all theyr actions and doynges, bicauſe they haue not yet proued the rigour of Tyme, nor force of Fortune.

Plutarche Plutarche that worthy Philoſopher doth teache vs, howe that a Citie is more happely gouerned by the councell of old men, than by the force and ſtrength of young men: and antiquitie alſo hath attributed ſo much to number of yeares, that if there ryſe queſtion to put any thing in execution of importance, alwayes old men (by common vſage allowed by Nature) are preferred thereunto. Titus Linius Prince of the Latine Hiſtorians doth write, that when the Romaines had determined their punike warres,Embaſſadors ought to be aunciēt & wiſe men Macha. 5. they choſe the moſt auncient of the people to make their Legates and Embaſſadors into Affrique. And it is written in the booke of the Machabees that King Antiochus ſent an auncient man of Antioche to conuert them to their law. And this thing was had in vſe and obſerued immediately after the beginning of the world by Abraham, who did ſend into Meſopotamia the moſt auncient of his Seruauntes, to entreate of the mariage of hys ſonne Iſaac, Cap. 24. Nume. 22. as it is written in Geneſis. Balaac alſo Kyng of Moab, ſent the moſt ſageſt and eldeſt for Embaſſadors to ſéeke Balaam to curſſe the people of Jſrael, as it is written in the booke of Numbers. Denis Halicar. And as Dennis Halicarnaſeus wryteth likewiſe, that Ethuriens willing to intreate of peace with Tarquine, choſe out of euerye towne one auncient man, for the accompliſhment of their Legation. Abraham that good Patriarche, knowing very well that wiſdome and ſageneſſe did for the moſt part accompanie white heares, Geneſis. 29 Solon. The Romaines. Atheniens. Lacedemoniens. Stobeus ſermon 122. The prayſe of aged and auncient mē. ordayned for chiefe of his houſe the eldeſt and auncientes of his ſeruauntes. The auncient Romaines in the election of their Magiſtrates, did alwayes preferre the moſt eldeſt. Solon the lawmaker of the Atheniens did forbid them to receiue any young men to the rule of their common wealth. And Cicero in his booke De Senectute writeth, that they did vſe the like in Macedonia & in the Ile of Ta • rabanum they do not chooſe their kings of the ofſpringes of Nobilitie (as we do accuſtome) but they chooſe him for their Prince that is moſt auncient, wyſe, and ſage. The Arrabians likewiſe, aſſoone as their King is dead, they chooſe the moſt auncient men to rule and gouerne theyr Prouince, as writeth Diodorus Siculus. Iulius Frontinus writeth alſo that L. Paulus did wiſhe for the publike profite and cōmodite that Emperors and the chiefe of armies ſhould be auncient men. Philoſtrates in the life of Pelonius writeth that Veſpaſianus beyng of the age of .lvj. yeares, did excuſe himſelfe (when he was choſen to receiue the gouernment of the Empire) and ſayd he was euer yong, thinking that his yeares were not ſufficient to execute ſo great a charge. And is it not written in the Eccleſi • ſtes that curſed is that lād that hath a Child to their king? and amongeſt other threatnings that the Lord ſendeth by Eſay to his people, he promiſeth to giue them yong kings, as though he would ſay, I wyll ſende you deſtruction & ruine. Fulconius Nicomachus made a continuall prayer to his Gods, wherin he prayed them that they would defend the land frō a yong king. And it is a maruelous and ſtraunge thing to behold that brute beaſtes, euen by the prouidence of Nature, will rather obey to the old,Plinie lib. 8. cap. 5. Age honored among brute beastes. than to the yong, as Pliny a great ſearcher of the properties of Beaſtes, doth witneſſe to vs when he ſayth, that amongeſt the Elelephantes that moſt auncient doo guide and leade the troupe, and the other go after, & acknowledge them for their heades and chiefe. Aelianus the Greeke Hiſtorian writeth likewyſe that the little Antes going into the fieldes to make their prouiſions for the winter, ſuffer the moſte auncient to go afore, and are contented to be guided by their order and aduiſe.

Now the Prince being thus inſtructed by ſuch a number of hiſtories (here before rehearſed) in what reuerence and eſtimation the auncients had alwayes old age, and that they haue happily bene ayded by their councels: it is neceſſarye then that they do not determine of any waighty matter with out their aduiſe, councell, and aſſiſtance, following therein the councell of the Prophet Iob which ſaith, that wyſedome and ſageneſſe doth remayn in the old and auncient men,Cap. 12. and in the pluralitie of yeares conſiſteth experience and ſapience: as contrarie in youthe, lyghtneſſe & inconſtancie euer prompt and enclyned to all euill, who when they once goe aſtraye into wantonneſſe and inſolencie, they do not only animate themſelues, but likewiſe they do infecte thoſe that followe their aduice and counſell. What happened to Roboam, in reiecting ouer lyghtly the councell and aduice of the olde and aged men,Kings. 3. & admitting yongmen? but euen the loſſe of the better parte of his Realme and Kingdome: we haue alſo an other example of two Kings of Juda, ye one Ieconias Iechonias. being counſeled by Ierimie, obeyed thereunto and found it verie profitable for him: and the other Sedecheas, Sedechias. verie obſtinate, woulde not beléeue him but béeing hardned in his malice was cauſe of the ruine of his Citie: & generally of al the people.Kinges 12. We could more eaſely alleage an infinit nūbre of examples by the which yée vnderſtand of many ſubuertions & ſtraūge accidents yt might haue falne vppon many Kingdomes and Empires, bycauſe they did lyghtly and without good conſideratiō, commit themſelues to be gouerned and ruled by the aduice and councell of youth. But foraſmuch as it is not our principal intent ſo highly to magnifie olde age, that we ſhould therby ſéeme to deface and cut off all hope from yong men, to be called into Princes ſeruices, and to cauſe them to looſe therby the celeſtiall gyftes that the Lorde our God hath imparted to them, I will aleage an infinte number of yong men, as well out of the ſacred ſcriptures as other prophane authors, that haue painefully trauelled in the adminiſtration of the common wealth, and which by their worthye and famous actes haue merited to be preferred before the aged:Ieremy a yong man. Daniell a yong man. Ieremie. 1. Daniel 3. Sc pio Affricanus a yong man. is that yong Prophet Ieremie who was ordained by the Lord, ouer people and kingdomes, to pul vp by the rootes, deſtroy, make waſte, to build, and plante: and that yong infant Daniel, which was in his yong years made a Iudge: and Scipio Affricanus, was not afraide in his yong yeares to demaund the dignitie of the Aedilicial, to whome it was ſayde his capacitie was not ſufficient, nor his yeares agréeable for the ſame, who anſwered he had yeares ſufficient if the Senate would diſpence therwith, as he made it very well to be knowne afterwards: for where vertue is liuely imprinted and rooted, the few numbre of yeares can not darken it. Likewiſe Caeſar made it to be vnderſtanded,Yong menns preferred before old men. that prudence was not to be meaſured by yeares, who was ſodeinly cut off by death before he coulde performe al his deuiſes and purpoſes. And Rullius Decius, Coruinus, Sulinus, Flaccus Manlius, Torquatus Germanicus, and an infinite numbre of other rulers of common wealths euen as obortiues and maugre their yeares were choſen and ſet vp in dignitie, but with ſuche a teſtimonie and ornature of their vertues, that they haue left good cauſe to their poſteritie, to iudge that the aduauncements of the common wealthes hath not conſiſted only in the white haires of olde and auncient men.

The Atheniens beare good witneſſe thereof: who were deliuered from the crueltie & ſeruitude of the Lacedemonians by the worthineſſe & nobleneſſe of Iphicrates, Jphicrates being of the age. of xxv. yeares, was choſen captaine of the Atheniens ageinſt the Boetians. béeing but of the age of .xxv. yeres, who (aboue ye hope that was loked for of one of his yeares) did reſtore them to that ſtate that many aged and valiant captaines, (looſing their trauayle and labour) coulde not by any meanes accompliſh. And we leaue to ſpeake of Alexander, béeing but onely at the age of .xxxiij. yeares (the very periode of his age) was Monarche of the whole worlde: and not contented with ſuch victorie as he had gotten, but cauſed the earth to bée digged, thinking that he ſhoulde fynde an other worlde to conquere. Oh a greate nobleneſſe of a Prince, that thinketh he hath doon nothing, if there remaine yet any thing to bée doone. It is not therefore now my purpoſe as you perceyue, to exclude and baniſh yong men from the preſence of Princes, no more than I couet to ſpeake euill of them: but bicauſe I doo deſire (for the perfection of the Prince) he ſhould be without all faulte and blemiſhe: euen ſo for that the counſel of olde and auncient men is more aſſured & leſſe ſuſpect than the counſel of yong men, I do wiſh in ye reſpect that they would more frequēt the one than the others.

¶ The ſeuenth Chapter.

Hovve that Kings and Princes ought chiefly and moſte principally to haue the eſtate of chriſtian Religion in great reuerence and eſtimation, and to shevve themſelues louers of the ſame: and that they ought alſo to be very diligent and carefull to punishe the blaſphemers and contemners therof, and vvithal to purge their dominions and realmes of al heretikes and Sectaries: for the vvhich there is shevved many examples of erronious ſects, together vvith the falſe doctrine of Mahomet, his life and death, and by vvhat means and ſuttletie hee hath ſuborned and ſeduced ſo many people, and hovv many Emperors, kings & princes, after they had perſecuted the faithefull of the Churche of God, did not eſcape the sharpe vengeance of his vvrath, but dyed in the end of ſome shamefull and horrible death.

WE haue here in this laſte Chapter intreated generally of ſuch vertues as are méete and cōuenable for Princes, for the worthy gouernments of their realmes and dominions: and now we will ſpeake of one ſpeciall vertue,Holyneſſe and pyetie towards god and religion is required of kings and Princes. without the vſe and practize wherof all the others are but vayne and of no value, and that is holyneſſe and pietie towards God with an ardente affection and zele to hys true religion which with Princes ought to be had in more greater recommendacion and eſtimation than their owne proper liues.Joſias one of the most worthy Princes that euer bare ſcepter. Ioſias one of the moſt vertuous princes that euer did bear ſcepter, after that the booke of the lawe was found in the temple, and that he had heard it red, he aſſembled al the moſt auncients of the people, and being accompained with all the Prophets and prieſts, went into the Church,Paralipo. ca. • . and there ſitting in hys ſeate royall, made an allyaunce before God, to obey to his commaundements, ſtatutes, and ordinances,Deuine inſtructions of Prince • . and made all his ſubiects to promiſe that they ſhould accompliſh all the words of the ſame allyaunce according to the couenant of the God of their fathers, which they did obſerue and keepe during all the time of the life of this king Ioſias. There is one notable leſſon writtē in Deuteronomie for kings and princes, where it is ſayd:Deuteron. 2.7. ſolue. ca. 1. You Princes and kings whiche are ſet vppon the throne of your kingdomes, receiue the lawe and haue it alwayes with you, and reade it all the days of your life, to the end you may learne to feare the Lord your God, and to kepe his lawes, and commaundementes,Wiſdom. 7. and ſée that it do not depart your mouths, but thinke of it day and night, that you may accompliſh all that is written therin,The proſperitie of princes lyeth in the •• lf •• ling the lawe. Daniel. ca. 2. A profitable exhortation of Daniell geue to prince • . The threa • nings of G • d to wicked P • in ••• W • ſ • ia • and then your realmes and kingdomes ſhall proſper with al ioy & felicitie: open your eares you that iudge the coſtes of the earth and rule the multitude, and take pleaſure in numbers of people: authoritie and power is giuen you of the Lorde and ſtrength from the higheſt, who (as Daniell ſayeth) chaungeth times and ages, putteth downe Princes & ſetteth them vp, and choſeth them amongſt the moſt humblieſt ſorte of men. Receiue diſcipline and be learned, you that iudge the earth, ſerue the Lorde in feare, leaſt he be wroth, for he will looke vpon your dooings, and will ſearche your thoughts, bycauſe that you (being miniſters of hys kingdome) haue not iudged rightly and iuſtly, nor haue not regarded the lawe of righteouſeneſſe, nor haue not walked in the pathes of the Lord. He ſhal therfore appeare to you in his rigorous iudgement when he will iudge ſeuerely them that haue ſitten in the ſeate of iudgemēt: and the mightie ones ſhalbe mightely tormented and puniſhed. Enter into your ſelues therfore you Princes, and diſpoyle your ſelues of theſe humain affections that holde your eyes blind, 1. Kings 2. Kingdomes doo alwayes proſper when they are gouerned by good and vertuous princes 3 Kings. 3. Idolatrous kings and contemners of religion. Hoſpitalles oughte to bee had in remē brāce amōgſt kings and princes. acknowlege the graces that the Lord hath beſtowed vppon you whiche are compriſed in the ſecret miſteries of this heauenly philoſophie. The kingdomes of Iſraell did alwayes proſper very well as long as they were gouerned by good and vertuouſe Princes, as Dauid, Ioſaphat, Ezechiel, and Ioſias, who had alwayes the feare of God before their eyes: but to the contrary, vnder Achab, Manaſſes, Ammon and other ſuch wicked idolaters, and cō temners of true religion, they were always tormented and afflicted, and in the ende vtterly ouerthrowne. For during the tyme that Salomon walked in the wayes of the Lorde, he poſſeſſed his kingdom in tranquillitie: but after yt he had buylded temples to Idols, all the worlde was agaynſt him. It is mans duetie, and moſt chiefly required at the handes of Princes, to haue the houſe of the pure and ſacred places in remembraunce: And ſpecially thoſe that are without reliefe, decayed and become almoſte ruinate by continuaunce of tyme, according to the example of that good prince Dauid, who ſpdéeily and with al diligence reedified the tabernacle, and his ſonne Salomon (with a maruellous magnificence) the Temple of the Lord. Zorobabel was greatly commended bycauſe that (after from the captiuitie of Babylon by the ayde of Eſdras) he reedified the temple of the Lorde. 1. Macha. 4. 1. Eſdras. 3. The churche ſhall ſucke of the breſts of princes. Kings nurſes of the church Eſay. 6. As likewiſe Iudas Machabeus did reſtore the temple polluted and prophaned by Antiochus. But what a gracious teſtimonie haue we in Eſay, of the allyance that kings haue made with the Churche? Where he ſayth, The kings and princes ſhal giue thée milke, and ſhall be thy nurſſes, they ſhall doo honour and reuerence vnto thée with their faces flat vppon the earth: kings ſhall walke in thy lyght, and ſhall buylde thy walles, they ſhall bring vnto thée golde and ſiluer, and ſhall ſerue thée, thou ſhalte ſucke the milke of nations, and thou ſhalte bée nouriſhed of the breaſtes and teates of princes.The chriſtiā churche is figured by I • ruſalem. Oh Jeruſalem, thou holy Citie of God, all the countreys vppon the earth ſhall woorſhippe thée: ſtrange nations ſhall bring thée preſents, and ſhall worſhip the Lorde in thée, and ſhall account the earth holy where thou ſtandeſt: they that ſhall contemne thée, ſhall be accurſed: and they that ſhall blaſpheme thée, ſhal be condemned.Iob. 14. But thoſe that ſhall buylde thée ſhall be bliſſed. By the patterne of this churche is figured the Chriſtian Churche: And when Kings and Princes haue eſtabliſhed and ſet in order all things that is neceſſary concerning true religion, they oughte with greate diſcretion and policie, to deuiſe and eſtabliſh lawes to chaſtiſe and correct the infinite numbres of periuries & blaſphemies, which do reigne amongs the people, and that with ſuche ſeueritie as they may taſte of their iuſtice.The ſeconde thing required at chriſtē princes handes is to punish the bla • phemies and periuries amongs the people. And foraſmuch as the maieſtie of God is thereby contemned (if by their negligence the ſame doo remaine vnpuniſhed,) they ſhal be accomptable for it before God, who will ſhoote the arrowes of his wrath vpon them, and vpon the earth. For if wée be ready and diligent to chaſtiſe them that be condemned of treaſon, or that doo backbite & ſpeake euil of Kings and Princes, & that preſently for the offence cōmitted, we hang them, burne them, quarter them, and confiſcate their goodes: Why ſhould we not be muche more zelous to purſue them that do cōtemne the Maieſtie of God: before whom and to whome all ſhall obey and bowe their knees, ſpecially béeing ſtraightly commaunded therevnto by the Lorde, where hee wylleth, that blaſphemers ſhall bée chaſed oute of the Citie,Blaſphemers muſte be ſtoned to death. and that the people ſhall ſtone them to death?

King Nabuchodonoſor who of an abhominable tyraunte was becomme the diſciple of Danyell, did ordeyne that yf any Nation or people did blaſpheme the name of the God of Danyell, that he ſhoulde be cut in péeces.Daniel. 3. Kyng Darius lykewyſe wrote vnto all his ſubiects, that they ſhould feare the God of Daniel. And we haue many examples of a great number of Kings, Prophets, apoſtles and byſhops, as Samuell, Ioſaphat, Moyſes, Artaxerxes, and Darius, who dyd ſtone to death the blaſphemers: and amongſt all others that good king Loys, Blaſphemers by t •• lawe of good king Loys was made thruſting throgh the tung. dyd make a lawe, that ſuche blaſphemers ſhoulde haue their tungs thruſte through with an hote yron. (But this vice is ſo common at this day, that if all that do offend therin ſhould be thus puniſhed, all the Smithes vppon the earth wolde not ſuffiſe to heate the yrons:) ſeeing then it is ſo, that Kings and Princes be patrons, proctours and the children of the Churche, they ought to girde theyr ſwords about their loynes for the honoure and glory of God (as the Pſalmiſt doothe teache them) that is to ſay, they ſhould imploy all their chief ſtudy and care therin,5. Ambro 54. and to trauell by all meanes poſſible to clenſe their realmes and dominions of theſe rauening wolues,Hereſies muſt be puniſhed by Princes. falſe Prophets, ſeducers of the people, erronious teachers, and hipocrites, that wolde ſéeme to bée diſcréet and ſage before the eyes of the world, and to be wiſe in their owne conceites, and yet in deede are but aſſes and fooles, repleniſhed with all ignoraunce and blindneſſe,The perſecutiō ageinſt the faithfull hath endured from the ••• e that Je ••• Christ aſcended into Heauen vntill Con •••• tine the Emperour which is 300 yeares or there abouts blinde, and leaders of the blinde, reſiſters of the holy Ghoſt, and the truth, and giuen vp into a reprobate ſenſe. For Sathan the prince of this world as S. Paule writeth doth ſo bleare their eyes, and ſo ſhut vp their minds, that hauing their eyes open, they ſée not, and in hearing they heare not. And this procedeth of the furiouſe rage of the Deuill who ſtirreth them vp ageinſt God and the miniſters of his worde. And ſuch troublers and perſecuters of the Churche haue begon and endured euen from the time that Ieſus Chriſt (our redemer) aſcended into Heauen, vntill the tyme of the emperor Conſtantine the great, which cōtinued nere. 300. yeres, during which time ye poore church was maruelouſly afflicted and troubled: as vnder the gouernement of Nero, Domitianus, Traianus, Adrianus, Anthonius Seuerus, and Diocletianus. For alwayes when it was thought the Churche to be in moſt beſt peace and trā quilitie,Greate perſecution of the Church. wherby mennes harts waxed careleſſe with ouermuch ydleneſſe and want of zele, and ſuche as ought to haue bin the chief conſeruers and mainteiners of true and ſincere doctrine wer negligent and had no regard therof: then by and by the Deuill ſtirred vp ſturdy and furiouſe ſprites, flattering and ambicious mindes, to ſowe falſe doctrine,Ydleneſſe nur • e of all here • ie. to deface the truthe, and dyd ingender greate confuſion in the Church: as when by the meanes of Conſtantine the great, the Churche had gotten ſome tranquillitie and reſt, beholde incontinentlye the furie of the Arrians, Pelagians, Manichees, Eunomyens, Macedoniens, Neſtorians, Eutychiens, and many others béeganne to ſpring vp to ſo greate a hinderaunce and decaye of the Chriſtian common welth, that the woundes thereof hathe well appeared too all the poſteritie folowyng: and not ſtaying at all theſe perſecutions, but euen then that falſe Prophet Mahomet (moſt wicked of all others,) béeganne to exalte himſelfe, who by his cruell malyce hath infected the moſte part of the earth.

And for as muche as his beginning is recounted ſundry wayes by many Aucthours, (too the end I would giue ſome pleaſure too the Reader, and to ſatyſfie the requeſte of a Gentlemanne, a fréende of myne, and for as muche alſo as iuſte occaſyon is nowe offered,) I will faythfully and truely rehearſe that whyche I haue redde as well in his Alk • ron as in other auncient authours, and ſome others that of late haue written any thing of his lyfe.

And bycauſe that no man ſhal think that I do write here vppon the reporte or credyte of others, or that I haue heerevnto added or diminiſhed any thing, after myne owne fantaſye or deuyſe, I wyll gyue the Reader to vnderſtand, what Aucthours I haue chiefly followed in this treatiſe, to the end, that yf he bée deſyrous to haue a more full or ample Diſcourſe hereof, I wil ſend hym to Aeneas Syluius, otherwyſe called Pope I •• us, Pomponius Latus in the abridgement of the Romain hiſtorie. Platina in the life of the popes, Blondus in hys booke of the fall of the Empire of Rome, Nauclerus, Baptiſt Egnatius, in his abridgement of the emperours, Paulus Iouius, Lodouicus Viues, in a certeine treatiſe of his, the Alcoran it ſelfe of Mahomet, and alſo Alcimadus his interpreter, vppon Caalay, which he commended vppon A. Beroſus, vpon Cyar of the acts of Mahomet, Hayn, Moymu, Muſtlin. And if he be not ſatiſfied with al theſe ancient authours, I haue hereunto adioyned the teſtimonie of thoſe, which haue bin of late dayes in Turky, and haue had the experience and proof of al theſe matters, as Petrus Belon, who diligently hath written all things which he obſerued in that his iorney. And Bartholomeus, Georgieniſo, who continued there the ſpace of nine or ten yeres, and was ſold and boughte there fiue or ſix times, hath written vnto vs all his whole vyage: whoſe teſtimonies I will here remēber chiefly for two cauſes: the one is, for that I might aſſure the reader, that in this little diſcourſe which I do here preſent vnto him, he ſhall find the perfect ſummarie of all that any others haue written before. The other cauſe is, wholly to extinguiſh and take away the greate deſire that many haue to reade the ſayd Alcoran, in which they ſuppoſe to finde ſome greate, ſtraunge, and maruelous matter: but aſſuredly they are farre deceiued of their accompte, for in reading thereof, they ſhall finde no kind of pleaſure at all, nor no phraſe, or propertie of words well vſed, but rather a diſordered ſtile, without ſappe or ſauoure, or any ſentence or other matter elſe therin that might delight or content the readers, but is filled with an infinite number of lies, contradictions, and blaſphemies, and that ſo horrible that amōgſt all the things that euer haue bin red or heard,The maieſty of God is d • praued in this Al • g • on there cannot be found matter more ridiculous & more manifeſt agaynſte the maieſtie of God our Lord, than is written in this Alcaron: ſo that in it, there is no more taſt or ſhewe of any trouth, or veritie, than is in the tales or fables of Eſope: and yet notwithſtanding the Deuill hath ſo maruelouſly bleared the eyes of many, that euen now at this daye the greater part of the world doo repoſe thēſelues on him, as on one that hath bin moſt religious and holy: but foraſmuch as the truth ſhal be the better diſcouered by recitall of eache thing in his place and order, I will firſt begin with the natiuitie of this falſe & wicked Prophet Mahomet. The Turkes haue one booke which is called Aſear, in the which is contained all the life of Mahomet, and likewiſe all his acts from his natiuitie vnto his death, his fathers name was Abdola, Abdola and Imina the parēts of Mahomet. and his mothers Imina, his father died before his mother was deliuered of him, and his mother died .ij. yeres after he was borne, ſo he was left without father and mother (who if ſhe had auerted hir burden, ſhe had therby deliuered the chriſtiā common welth from muche miſchief and affliction.A naughty life argueth an ob •••• race and family. Some do write that he was deſcended of a noble race: others do not accord therunto (bycauſe his miſcheuouſe life was ſufficiēt to infect and obſcure al the nobleneſſe in a whole region:) he was borne in Arabia his father was neither Iewe nor chriſtian, but was a gentile and an Idolater, as the moſt part of the hiſtories do write: his mother was deſcended of Iſmael, the ſon of Abraham, which he begat of his maiden Agar, Imina the mother of Maho •• t d • ſcended of Jſmael ſonne of Abraham & ſo he was a Iewe borne: he had in his youth a maruellouſe lyuelineſſe of ſpirit, and ſuch a memory that he did redily comprehend any thing that was ſayd or ſhewed vnto him: he did by his great diligence and by the quickneſſe of his wit lerne both the old and new teſtaments at the age of xv. yeares: he made iorneyes often times into Perſia, Syria, Palestine and to Cayre, and into many other countreis with a certein marchaunt (who being dead) he tooke in mariage his wife, & had .iiij. children by hir: after, when he was at the age of xxx. yeares he vſed euery day to go into a caue, and there kepte ſuch a maruelouſe abſtinence, that he became therewithall, euen almoſt madde, with ouermuch faſting: and (as ſome men write) beeing in this caue, he commoned with certeyn wicked ſpirites. And one day béeing as a man deſperate,Mahomet had cōferēce with wicked ſpirits. woulde haue caſte him ſelfe downe headlongs from the toppe of a Mountayne, by reaſon of certayne viſions that hée ſawe, whereby hée was greately troubled and vexed.

The Turkes alſo wryte in the aboueſayde Aſear, that Mahomet béeing then foure yeares olde, woulde dayely goe a Fiſhing with little children: and once béeing alone in a field by himſelfe, the angel Gabriel apparelled all in white appéered vnto hym in the forme of a man, who takyng him by the hande, withdrewe him aſyde, and with a ſharpe and fyne edged raſour opened his breaſt, and tooke out his harte, oute of the whiche hee alſo tooke a certaine blacke ſpotte of bloud,A turkiſh dreame. which is the cauſe (as the Turkes affirme) that deuils, and yll ſpirites, aſſault or attempte men, for it is common to all menne by nature to haue the aforeſayde ſpotte or ſtayne: whiche doone, incontinently the Angell cloaſed vp agayne his harte, and put it into his woonted place, clenſing and ſpurging thereby his hearte, to the ende that neuer after, he might be ſubiecte to any ſuggeſtion or temptation of the diuell. Beholde now the fyrſte fonde deuiſe and fable, written in the foreſayde Aſear, concerning the beginning of this our Prophete Mahomet. Ageyne hée addeth when this Turke Mahomet, began to write his Alkaron, that the ſayd angel appeared to him again, ſaying: Mahomet, God from aboue ſaluteth thée, letting thée to knowe that thou muſt bée his Prophet, for thou art the moſte perfecteſt of all his creatures: and that the angel further ſhewed him certein letters, willing him forthwith to read them, to whom he anſwered, that he could not reade: Reade (ſaid the angel) in the name of thy creator: With which wordes he vaniſhed away, and departed from him. So then Mahomet returning glad & ioyful to his houſe,Mahomet ſaluted of ſtones beastes and trees. in paſſing thitherwards, he reported, that all the trées, ſtones, and beaſts by the way, did vnto him both honour and reuerence, ſaying: Mahomet thou ſhalt bée the meſſenger of the higheſt. He writeth alſo in his Alkaron, in a tretiſe which he intituleth Alphata, a matter more ſtrāge and prodigious than the reſt, where he affirmeth, that God hath forgiuen him al his offences, both preſent and to come.Mahomets pardon. And yet not contented with his aforſayd fictions, the better to ſeduce & abuſe ye people, he fained that he had bin in Paradiſe, & ſaid yt on a night being aſlepe in his bed, with one of his eleuē cōcubins, who had to name Axa, Axa Mahomet his chief darling which was amōgs the reſt, his beſt beloued darling, herd one knock as a ſtrāger at his dore, & riſing to open it, ye angell Gabriel (al couered with white wings, bringing wt him a beaſt whiter thā milk, greater alſo ſomthing thā an aſſe, which he called by name Alborach) ſaid vnto him: god ſaluteth thée,Mahomet his beaſt called Alborach. & hath giuē me in cōmā demēt this night to cōduct & bring thée to Paradiſe, there to cō tēplate his moſt high & diuine miſteries: & the angel ſaid vnto him, Moūt vp quickly on this beaſt, but ye beaſt drew backwards, & wold not come néere him: to whom the angel ſayd, why wilt thou not ye Mahomet ride on thée? I aſſure thee, yt a man more perfect neither hath, nor ſhal come vpon thy back: to whom ye beaſt anſwered yt he wold not come nigh him, onleſſe he firſt wolde promiſe, yt he might enter alſo with him into Paradiſe, whom Mahomet in that behalf did conſent to gratify, & ſaid yt he was ye firſt beaſt yt euer ſhould come into Paradiſe. So Mahomet being then moūted,The angell Gabriel foot man to Mahomet the angel toke in hand the bridle, trauelling all the night towardes Ieruſalē, & being arriued in ye temple there, they found al the meſſāgers & prophets of our ſauior, who honored him, & beſought him to be vnto god an interceſſor for them: & departing out of the tēple, they foūd a ladder al framed of certen bright & blaſing light ſtarres, which frō the earth ſtretched euē vnto heauen it ſelf: and the angel taking then hold therof, they ſhortly aſcended into the firſte heauen, whiche was all of perfect ſiluer, beautified with ſome ſtarres hangyng in chains of gold, as bigge to the view as hilles or mountayns: ſo knocking at the gate of this fyrſt heauen, had it incontinently opened to them, where they founde Adam,Adam. which imbraced Mahomet. Thence paſt they vnto the ſecond heauē, which was altogether of pure and good gold, where hauing knockt, they entred and founde there Noe,Noe. where they did beholde the name alſo of God and Mahomet written togither in euery place. From whence they paſt ageyn into the third heauen, which was of riche and precious ſtones, where they founde Abraham.Abraham. And thence ageyn into the fourth heauen, whiche was all made of perfect Emeraudes, where they founde preſently Ioſeph.Ioſeph. From thence they paſſed further into the fyft heauen which was all of diamondes, where they found Moyſes.Moyſes. And from thence into the ſixt heauen which was all of ſhyning carbuncles,S John Baptiſt. where they founde S. Iohn the Baptiſte, who did vnto him humble honor and reuerēce. From thence they paſt into the ſeuenth heauen, whiche ſhined all with the bryghtneſſe of the diuine maieſtie,Ieſ •• Chriſt. where they found Chryſt Ieſus, with an infinite numbre of holy angels, whome Mahomet ſaluted in moſte reuerent maner: and then the angel Gabriell toke his leaue of Mahomet, and Mahomet mounted yet againe higher, where he found great ſtore of waters, and of ſnow, & there of his trauell he waxed ſo wéery that he was ſcantly able to go any further, and there he herd a voice that ſayd vnto him in this maner: Oh Mahomet, honoure thou thy God, thy creator, for thou approcheſt very nyghe vnto hym, and incontinently he ſeemed to be enuironed with ſuche brighteneſſe that his eyes were dazeled and began to fayle him: and he ſayde that his maieſtie had ſixe hundreth thouſande curtaines or vayles hanging before his face, and that he was nygh vnto him, within the ſpace of two ſhootes of a Croſbowe: he ſayde ageyne that God ſpake vnto him, and gaue him many commmaundements of his lawe, reueling alſo vnto him infinite of his ſecrets. After all this, hée yet alſo gaue him fiue great prerogatiues.

Fiue prerogatiues giuen to MahometThe fyrſt, that he ſhould be moſt honoured of all creatures liuing, in heauen aboue, or in earth beneath.

The ſeconde, that he ſhould be the moſt famous Gentleman of all others the children of Adam.

The third, yt he ſhold haue authoritie to pardon all ſinnes.

The fourth that he ſhould be ſkilfull in all languages.

The fifth, that all ſpoyles in warres ſhoulde be giuen to him. This done, he returned to the angel Gabriell in the place where he before had left him, who led him further to beholde, in what ſorte the féendes tormented the damned ſoules in Hell.What traſh Mahomet had gathered in his Alkaron. All whiche things and ſuche lyke traſhe and lyes, he hathe in a long diſcourſe written in his Alkaron, which for breuities ſake I omitte and paſſe ouer: neyther had I written ſo muche of him, as I haue done, if it had not bene to diſſuade and dehort thoſe, that doo earneſtly deſyre to peruſe and reade his fond and fooliſhe woorkes: and they may well iudge by that whiche is aboue alledged, the frantike and diſordered humour of this vnhappie Prophet, which did ſpewe and ſpitte out lyke a man ſenſleſſe, al that did fall into his idle brayne, or fantaſye, without any arte, ſkill or order at all.

It reſteth now that I let you vnderſtand by what means hée inchaunted and bewitcht ſo many, to giue credite to his prodigious trumperies. Some there are that haue reported of him, that knowing certainly by often reading the Olde Teſtament, that when the lawe was giuen to Moyſes in the mount Sinay, there were ſeene many ſignes, as thunders, lightnings, and ſuche lyke, as it is written in Leuiticus the .xix. Euen ſo he deſiring with ſome apiſhe deuiſe to counterfeat his dooings, cauſed to be hyd certain pots full of Mil • e in the earth,The ſubtile policie of Mahomet. vpon the top of an hygh or great mountayne, and had ſo wel tamed a ſauage or wyld bull, that he would come to him as oftentimes as he pleaſed to cal him, and hauing faſtened certaine chapiters of his Alkaron, vppon the hornes of the ſayd bull, he aſſembled the greateſte parte of the barbarous people of Ara • ia vppon the foreſaid mountayne: where after he had vſed ſome kind of talke to them, he immediatly called his bull, who redily cam to him, from whiche bull he tooke theſe papers, which he before had faſtened on hys hornes, affirming to them that it was the lawe that God had ſent them, which he there red and interpreted opēly. And remaining there two days and two nights vpon this mountain, the people being pinched with hunger, began to cry out, in a ſtraunge manner: and then fayning as though he had prayed to God for them, immediately ſayd to them, that God by inſpiration had reueled vnto him certein places of the earth, whiche they ſhould digge, wherein they ſhould finde preſent remedy for their hunger: and immediatly digging certein places in the grounde, where it pleaſed him to commaunde them, they founde many veſſelles full of milke, whiche he had cauſed to be hidden there not long before. Whiche thing in maruelous wiſe amazed the rude and ſimple people.

And ſome other ſaye (whiche is lyke to bée more true) that Mahomet did neuer miracle either true or falſe:A more true opinion of Mahomet than the firſt. for (as he writeth of himſelf, in his Alkaron) he was not ſent to do any miracles, bicauſe the people did vſe to preſſe to deth and kill ſuche as God had ſent them before time to call them to repentaunce: but he was ſent, only with the ſword, to do rigorouſe iuſtice on thoſe that made no accoumpt of hys propheſies,Mahomet ſent in the vertue of the ſworde. for their incredulity, or that payd not tribute to him. And that he had no power to doo any kinde of miracle, it appeareth euident in the booke intituled Ciart, when dyuers Arabiens of ſundry nations, ſent to him (euen then when he called himſelfe a Prophet) in moſt intier maner, requiring him, to confirme his lawe and doctrine by ſome kinde of miracle, giuing him to vnderſtand that their country was very barein, ſterile, hilly, voyd both of water and victuals, that it might pleaſe hym therefore to deſire of God, that he wolde make their countrey euen & playn, abating the mountaynes, and ſend them ſprings plentifull in places of néede, and that he farther wold ſtirre vp and moue certein of the elders fully to inſtruct them if he taught the truth. But thys accurſed Prophet hauing ſmall affiaunce, or rather none at all in the righte of thys cauſe, aunſwered, that hée had communicated with God, and had receiued of him for aunſwer, that whiche foloweth. Thy people demaund miracles, but tell them that héeretofore I ſent them Martirs, Prophets, and Apoſtles, with infinite miracles,The lawe of Mahomet mainte ••• d by the ſword and bloud. but they with blouddy hands moſt cruelly murthered them, and I will therefore, that the lawe be mainteyned by the ſwoorde, and by the effuſion of bloud, vppon all ſuche as ſhall refuſe to accepte or receyue the ſame. Beholde héere, howe this traiterouſe, and blouddy ſpirite, woulde frame and make of a moſte mylde and mercifull GOD, an vnkynde tiraunt,The greateſt miracle that euer Mahomet did and cruel tormenter. And ſurely I beléeue, the greateſt miracle that euer hée did, was that hée tranſfourmed ſo many creatures reaſonable into beaſtes brute and inſenſible.

And now let vs returne agein to his Alkaron, (whiche is the booke wherin is conteined al his falſe doctrin) and let vs ſée what inuentions and policies he deuiſed to aucthoriſe the ſame. Firſte to bring it into ſome eſtimation, he ſayde to his wife, that he dyd ordynaryly common with the aungell Gabriell, who did ſhew him that God had choſen him for his Prophet. He was ſubiect to a ſickneſſe called Epilepſy, in the common tung the falling ſickneſſe, he was very ſubtil in deuiſing to couer his infirmitie:A policy to couer his lot • ſome infirmitie. for when he ſell by the extremitie of his ſickneſſe, he ſayd that then the angel of God dyd cōmon with him, & that he coulde not abide ſo great a brightneſſe, therefore he was compelled to fall vppon the earthe. He had by continuāce of time taught a Pigeon to come ordinaryly to féede in his eare, and fayned that it was the angell of God that did communicate certen ſecrets with him. And therfore at this day (in the citye of Meque where they ſay he is buried) it is an heinous offence to kill a pigeon,M • que. It is at this day an h • ynous offence to kill a p • geon. for the auncient reuerence they beare to that pigeon that was fed in his eare, and there is ſo great a number in the ſayde citie of Meque, that no prouince in the worlde hath ſo many, bycauſe that thoſe that kill them (as we haue ſayd) or eate any of them, are puniſhed with the paines of death. Theſe dooings being in this ſtate, the Deuill did ayd him with a new meane, the better to bring to paſſe his enterpriſe to his deſired purpoſe. For there came to him a certein Monke an Apoſtata,Sergius an Apoſtata. called Sergius, which was a chriſtian (being then fled from Conſtantinople for hereſie) who did greatly ayde him to frame the dreames contayned in his Alcaron which is compoſed of diuers peeces of hereſies gathered togethers,Sūdry kinde of hereſies of which Mahomet framed his Alkaron. for all that whiche the Deuill himſelfe could not bring to paſſe by the Arians, Eunomyens, Sabolliens, Cardomēs, Manichiens, Donatiſtes, Origeniſtes, Anthropomorphites, hée found an inſtrument of Mahomet, apt and well diſpoſed to ſerue hym as a trumpet, to ſpread abrode moſt affectuoſly their poyſon throughoute the worlde. For he denyeth the Trinitie with the Sabellians, the holy Ghoſt to be God with the Macedomens, he proueth the plurarity of wiues with the Nicholaits, with the Cardoniens he ſayeth, that it was not poſſible for God to haue a ſon, bycauſe he had no wife: with the Manichees hée denieth that Ieſus Chriſt was crucified, with the Donatiſtes that the ſacraments of the Church (after the paſſion of Ieſus Chriſt) had any force, with the Origeniſtes he ſayth the Diuel ſhalbe ſaued, with the Anthropomorphites, he putteth the chief felicitie in pleaſure. This word Alcaron, Alkaron a col • ectiō of chapters. ſignifieth none other thing but a collection of chapters, or a number of Pſalmes: it is written in miter, & it is ſo ſtreightly looked vnto, that if any man do chaunge one ſillable therof, or alter one accent, their law prouideth that he that doth it, ſhall loſe his life by ſtoning to death. They haue it in ſo greate reuerence and honour that they kiſſe it,Am true ••• e reuerence come to their Alkaron. imbrace it, and ſweare by it, as wée doo by our God. This Alkaron, containeth four bookes, and doth cōtain wholy all their ceremonies, and all things that they muſt obſerue and do: And likewiſe what they ſhall hope of in the world to come, and alſo thoſe things that are lawfull for them to doe, as well in eating as drinking: He hath taken for the framing of this his booke certaine fragments as wel of the Olde as newe Teſtaments: He reherſeth the offence of Adam and Eue, the bondage of the children of Iſraell, he putteth in the ſayde Alcaron thrée notable things of Ieſus Chriſte. The firſt is in the firſt Booke and ſecond Chapter, he ſayth that Ieſus Chriſt aſcended into heauen both bodie and ſoule: the ſeconde, that he is the ſonne of God: the thirde that he is called the ſpirite of God. He doeth alſo affirme, that Ieſus Chriſte knoweth the ſecretes of mennes hartes, that he raiſed the deade, gaue ſighte to the blinde, and made the dumme to ſpeake, he deſcribeth a Paradiſe and a Hell. As touching his Hell, he ſayeth that thoſe that be dampned,A fantaſticall hell of Mahomet. be put vppon broches of iron, and that thoſe men that be there, be alwayes drie and thirſtie, and they drinke boyled Leade, and eate filthie and corrupt meates, and Apples of a trée, wherof the frute is the ſéede and beginning of Diuels. And as touching his Heauen,A ridiculous Paradiſe. he maketh it to be full of all pleaſures and delightes, and ſayth that there is nothing but precious ſtones, and that a man ſhall drinke and eate there the moſte delicate meates and drinkes that can be wiſhed, and ſhall be ſerued in nothing but in golde and ſiluer: And ſhall not wiſhe for any thing, but it ſhall be preſent by and by. And thoſe that be in their Paradiſe (after they haue wel eaten and drunke) there ſhal appéere certaine Pages which ſhall holde eache of them a diſhe of Golde in his hand, carying a greate Citron within it, the which eache Turke ſhall take to ſmell vnto, and ſodenly as they ſmell vnto it, there ſhall ſpring out of eache Citron a virgine, well appoynted in apparel, which ſhall embrace theſe Turkes that be in this Paradiſe, and they ſhall continue ſo fiftie yeares, neuer reſtrained to take their pleſure togithers, but euen as though they were man and wife: and at the end of fiftie yeres, God ſhall call them, and taking away a cloth wherwith he couereth his face, they ſhall fall downe incontinently through his great brightneſſe. Afterwardes he ſhall ſay vnto them, riſe you my frends, & enioy this brightneſſe, you ſhal neuer heereafter die, nor take any care or thoughte. And hauing thus ſéene their God face to face,Of this matter rede the foure bookes of his Alkaron tranſlated out of the Araby tong into the latine. they ſhall begin to banket againe. And he ſayth, that thoſe Virgins be ſtrongly incloſed within a wall, and kepte cloſe, for they be of ſuche a rare and excellent beautie, that if one of them ſhall (euen at midnight) iſſue out of this Paradiſe, ſhe will by hir brightneſſe lighten the whole world as if it were the ſunne: and he ioyneth further therunto, that if any of them ſhall ſpit into the ſea, the water would be made as ſwéete as Honie. And to be ſhort, he faineth in his Alkaron, that Paradiſe is all of gold decked with Pearles, watered with the moſt beautifull and cleareſt waters in the worlde: and he ſayth, that they haue there, Horſſes garniſhed and trimmed as they be vppon the earth: and dothe deſcribe alſo to be there, a magnificall and noble pallace. He wryteth that women goe not to Paradiſe, neither do they goe to the Church, bicauſe they are not circumciſed.

Now after hauing thus deſcribed this fantaſticall Paradiſe, and this Hell of Mahomet, which is ſo ridiculous, that in reading of it thou ſhalt finde leſſe to approche the truthe, than one of the ſaid Eſopes Fables. It now reſteth for vs to ſhewe by what meanes he could bewitche ſo many people, and perſuade them ſo well, that they receiued his falſe Doctrine for truth, the meanes wherto was this. In the beginning he did not communicate his falſe doctrine, but to thoſe of his owne houſhold, next to his neighbors, afterwards to to the common people, & ſpecially to ſuch as were the moſte groſſe witted, and to carnal men: for he doth permit in his law all the vices of the fleſhe, with all libertie (of the which kinde there was at that time a greate numbre thorowoute the worlde,) and perceiuing him ſelfe riche and greatly fauoured of Fortune, he gathered togithers a great companie of his owne ſecte and religion. And when he ſawe him ſelfe well appoynted and ſtrong, he aſſailed his neighboures,

The aucthors that i • treate of this matter. Platina, P. Laetus, Sabellicus, P. Iouius, Pope Pius, Be • on, P. Meſſia, Arnoldus, Romianus, Criſpus, Florētinus, Franciſcus, Barnardus in his camologe of heretiks.

Mahomet died beīg. 34 yeres of age. The priest that was a traueller ſheweth it in his geographie.

and ſo made him ſelfe Lorde of many Nations and Prouinces. Theſe things were a doing about the yeare of our Lord ſixe hundreth (Eracleus being then Emperoure of Rome, and holding his ſeate at Constantinople, and Bonifatius the fifthe then alſo Pope.) Mahomet ſeeing his affaires proſper ſo well, yet ſomewhat diſpairing his ſucceſſe, did forbidde, that any man ſhoulde diſpute vppon the manner of his Lawe, and ſo by this meanes he made it to be obſerued by force. Afterwardes he went to aſſaile the Countreys of Romaine Empire: he entred into Syria, conquered the Noble Citie of Damaſco, and all Egypte and Iuda, perſuading the Sarazens, (people of Arabic,) that the lande of permiſſion appertained to them of good righte, as the lawfull heyres and ſucceſſoures of Abraham. After he had Conquered diuers Prouinces and Regions, he was poyſoned, and dyed about the age of foure and thirtie yeares, and in the yeare of oure Lorde ſixe hundred thirtie and two (after the accompte of Sabellicus.) And bicauſe he alwayes vaunted him ſelfe that after his Deathe he ſhoulde aſcende into Heauen, his Diſciples kepte his bodie (ſtinking vppon the earthe) certaine dayes after he dyed, vntill it was corrupted as his ſoule was.

Afterwardes he was entombed with a Tombe of yron, and caryed to Meque aforeſaid, a towne in Perſia, where he is at this day honoured of all the people of the Eaſte, yea euen of the greateſt parte of the worlde, and this is for oure ſinnes and wickedneſſe, and we may therfore eaſily be perſuaded and beleeue that he was ſente as a ſcourge (euen by the permiſſion of God,) to chaſten the Chriſtians, as he did ſend long ſithens an Antiochus, a Cyrus, and a Nabuchodonozor to oppreſſe his peculiar people the Jewes This is therfore no new thing that the Lorde dothe execute his iuſtice againſt his owne,The good chaſtened for the euill. by ſuch tirants and wicked men as Mahomet was, the Lord hath geuen vs to vnderſtād the ſame by the Prophet Eſay where he ſayth: I haue called my mightie and ſtrong men in my wrathe, I haue called them my holy ones, to the ende they ſhall glory in my name: the Prophet pronouncing theſe woords, ſpake of King Darius and Cirus. Marke loe how he calleth the Medes and Perſians his holy ones,Peter Meſſ • e in his forest. who were neither good nor holy, but onely the executers of his will and pleaſure to chaſtiſe Babylon: he ſpeaketh the like in Ezechiel, where he ſaith, I wil guide and lead my ſeruaunt Nabuchodonoſar, bicauſe he did ſerue me faithfully at Tire, and I will giue him alſo Egipt. yet he was not for all that the ſeruaunt of God. Totilla King of the Goathes being demaunded wherefore he was ſo cruell and extréeme againſt the people,A meruellous perſwaſiō of a tirāt that he ſaid he was ſent of God vpon the earth to puniſh his people. anſwered with a maruellous faithe therein, what thinkeſt thou that I am other than the very wrath and ſcourge of God, ſent vpon the earthe as an inſtrument to chaſten the offences and wickedneſſe of the people? We may euidently therefore knowe by theſe things that God doth for the moſt part correct and chaſten vs by the wicked, (who neuertheleſſe doe not ceaſe to be wicked ſtill, and deſerue them ſelues plagues:) for according to the word of the Lord and ſauioure, it is neceſſary there come ſlaunder, but curſſed be he by whome ſlaunder ſhall come. Behold lo the attempts and furious aſſaults that Sathan and his complices haue framed,Mahomet the moſt greatest enemie of the church of God that euer was. againſt the Church of Ieſus Chriſte & his Doctrine: for there is no religion that he hath perſecuted ſo cruelly frō the beginning of the world as he hath done ours, and although he hath vttered all his ſuttleties, craftes, malices and inuentions to ouerrun it, and ſuppreſſe it, yet it remaineth ſtil perfect by the goodneſſe and aid of our ſauior Ieſus Chriſte, who dothe repreſſe and bridle the malicious and poyſoned rage of his enimie:The church of God ſhall endure for euer. and although he hath procured the death of ſome members of the Church, & that of ye moſt auncients and greateſt clarks, as Abel, Eſay, Zacharie, Ieremie, Ieſus Chriſt, the Apoſtles, & many holy Biſhops, as Polycarpus, Ignatius, and many .1000. of Martyrs and others, yet he could not ouerthrow the ſame.Martyres for the word of God. For it is wrytten that the gates of Hel ſhal not preuail, nor ſtand againſt it: and althoughe by continuance and reuolution of time it hath bene & ſhalbe put in great danger and peril, and that it hath bene and is turmoiled and toſſed as a ſhip by the rage and violence of the tempeſts,Jeſus Chriſts keper, ſpouſe, and hed of this Church. yet Ieſus Chriſt wil neuer abandon or leaue his eſpouſe, but he wil alwayes aſſiſte hir, as the heade dothe the body, he watcheth for hir, he kéepeth, preſerueth, and maintaineth hir, as ye promiſſe by him made dothe witneſſe, where it is ſaid, I wil not leaue you as Orphanes,The infants of god be not orphās, Ieſus Chriſt will aſſiſt them at all times. Eſay. ca. 50. I will be with you euen vnto the conſumption of the world. And in Eſay it is ſaide, I wil put my woords into thy mouthe, and I will defend thee with the ſhadowe of my hand, and in the .59. chapter, he ſaith, this is my alliance that I haue made with thée (ſayth the Lord) my ſprite which is in thée, and my woords which I haue put in thy mouth, they ſhall not departe nor goe out of thy mouth, nor oute of the mouthe of thy ſéede from hence forthe for euer. Seeing then oure religion onely to be true and pure,I ſay witneſſed by J ſay. and that it hathe bene ſealed with the bloud of ſo many Prophets, Apoſtles, and Martyrs, and ſpecially ſealed with the ſeale of the blud of Ieſus Chriſt our ſauior, wherof he hath left vnto vs the very marke, Carrecte, and witneſſe in his death, and that al the other be vnlawful and baſtardes, inuented & deuiſed by the deuil (or men his inſtrumēts) to the confuſion of oures, I wold wiſh that Princes, who are Gods lieuetenants vpon the earth) for as much as they be called the children and nurſſes of the Church (by the Prophet Eſay, An exhortatiō to princes gathered of the things before reherſed.) and that they be the pillers and ſtrength that it oughte to be ſtayed by, I would wiſhe (I ſay) they ſhuld imploy themſelues to maintaine it, defende it, conſerue it, confirme it, and amplifie it, that they might at the latter day whē they ſhall appéere before the maieſtie of God, ſay that which that good King Dauid ſaide, Lord I haue hated thoſe that thou haſte hated, and haue bene angry with them that haue lifted themſelues againſt thée, I haue hated them withall my heart, and accomted them as mine enemies,Pſalme. 138. I haue deſtroyed euery day all thoſe curſſed and wicked people, to the end I might put out of the citie of the Lord, all ſuche as giue themſelues to wickedneſſe.Pſalme. 100. And now let vs harken what teſtimonie the holy ſcripture doth giue vs of the zele that kings in the olde time did beare vnto their religion (which was but a figure & ſhadow to ours,) what was it that hath made Ezechias King of Iuda ſo greatly to be praiſed and honored amōgs men,Ezechias a chief enimie to Jdolaters. 4 Kings. 8. but bicauſe he tooke away thoſe hault Gods, bet downe the pillers, quaſhed and brake in peeces the braſen Serpent, that the people of Jſrael did make ſacrifices vnto? What hathe made the memorie of Ioſias to endure vnto theſe our dayes, but bicauſe he amongſte other his commendable vertues burnt the Idolles,Joſias burnt the Idolles. 4. Kings. 23. Anger proceding of vertue. Two murthers committed by Mathathias for Jdolatrie. 2. Macha 3. Churches, images and altares that was made to the diſhonor and contempte of God? The time nor the puiſſance therof ſhall neuer extinguiſhe the memorie of Mathathias, father to Machabeus, who being moued with zelous choller, & inflamed with a diuine furor, killed a Jew vppon the altare that did ſacrifiſe to Idolles, and that in the preſence of all the people: and in like maner being moued with the ſame zeale, he put to death an other that Antiochus had ſent to doe ſacrifiſe. And aboue all things let Princes haue good regarde, that in ſtead of defending the church, they do not perſecute the ſame: for if they do, they cannot eſchue the iuſt vengeaunce of the wrathe of God, as we haue example by Helidorus, who robbing and ſpoyling the Churche of Jeruſalem of the mony and goods that was appoynted for the reléefe of Widowes and Orphanes, was ſo puniſhed by the Angels that ruled and gouerned in the temple,The angells do chastē Jdolatrie. as he remaineth as an example for euer to others. Pompeius after that he had cruelly polluted and prophaned the ſame Temple, coulde not eſcape the ſcourge of God,Pompeius was plaged for his offēce but euen by the victorie that Ceſar had of him in the ciuill warres it did appeare he was iuſtly corrected for his offence. Marcus Craſsus paſſing by Ieruſalem with his army againſt the Parthians, Marcus Craſſus. could not forbeare to robbe and ſpoile the temple: but as Ioſephus wryteth, the paine of the Sacriledge was not long after the offence: for euen at the ſame aſſaute his armie was deſtroyed, and him ſelfe miſerably ſlaine. And if we will ſearch the Hiſtories well, we ſhall finde maruellous plagues of God laide vppon Pharao Pharao. Exod. ca. 14. for the oppreſſions that he made to the ſinagoge (which was but as a figure of our Church) who after that he had ben afflicted with .x. maruellous plages, was in the ende ſwalowed vp and drowned by the violēce of the ſeas.Senacherib. 4. Kings. 16. The father killed by his owne childrē in the tēple. Antiochus eaten with l • ce beeing aliue. 2. Macha. ca. 19. Senacherib king of ye Aſſirians likewiſe perſecuting the Churche, ſawe before his owne eyes (euen by the handes of the Angels of god) al his armie ouerthrowne, & afterwards he himſelf had his head cut of by his own children in ye temple of his gods. But how was that great monarch Antiochꝰ plaged, who ſéeking all the meanes he could to extinguiſhe the memorie of the ſinagoge of God, and to bring in the honoring of Idolles, had he not (in ſatiſfaction of his crueltie) his body eaten with vermine, and became ſo odious and filthie withall, that the ſtinke that came out of the corruption of his bodie did infecte his whole armie? Thus he, who by his pride thought to commaūd the waues of the ſea to ſtay, and to waigh in the balance the highe mountaines, and that was ſo puffed vp with ambition, that he thoughte to reache the ſtarres in heauen, was ſo brought downe by the fearful iudgement of God, that no man coulde abide his ſtinking and corruption, and for that he did cruelly handle the ſeruauntes of God, he died as a ſtraunger in the mountaines, of a deathe worthy his wicked life. Herodotus likewiſe for perſecuting the Churche, died of the like deathe.The death of Herod. Act ca 12. Nero that infamous butcher, who hathe lefte none other memorie to his poſteritie, but his murthers, and tirannies, after that he had raiſed many perſecutions againſte the Churche, being noted chéefe enemie of the Common wealthe, in the ende executed Iuſtice him ſelfe vppon his miſerable bodie. Domitianus did ſuccéede him in the like crueltie: After this Diocleſianus, Maximilianus, Conſtantius and other like vermine, of whome we haue héeretofore made mention, that haue ſought the decay and ruine of the church, and murthered the miniſters of the woorde of God, did receiue an ende agréeable to the wickedneſſe of their liues.Cōstantine the yonger Caſſiodore. Conſtantinus the yonger ſonne of the great Emperor Conſtantinus, who degenerated from the religion of his Father, fauoring the ſecte of the Arrians, was ſodenly ſuffocated and choked with the Apoplexie. Cherinthus likewiſe choked in bathing him ſelfe.Olimpus biſhop, deſtroid with thūder. Arius died vpon a priuie. Olimpus Biſhop of Carthage after he had pronounced and vttered many blaſphemies againſt the Trinitie, was preſently ſtriken with thrée claps of Thunder, and died therewithall, and his bodye when he was found deade all togither brent. Iulianus the Apoſtata was thruſt thorow with a halberte by a ſouldier,Julianus killed with an halbard. and ſo ended his dayes. Valentius the Emperor was vāquiſhed with the Gothes, whome he had infected with hereſie, Darius likewiſe as he was perſecuting the Chriſtians, was conſumed with fire in a little houſe:The emperor Valerianus burnt in a houſe. Theodore Attillus Totillus Frederik and other emperours euill handled and plaged. what néede is there after all theſe to make any remembrance of Theodorike King of the Gothes, Attillus, Totillus, Fredericke the ſeconde, Leon the third, Emperors, with an infinite number of other Princes and Monarches, who for perſecuting the Chriſtian church, haue taſted the right hande of God ſo ſharpely, that the memory of them ſhall neuer be buryed nor extincte? The good Princes and true ſeruaunts of God (according to the example giuen by Conſtantinus the Great aforenamed) ought to be defenders, tutoures, conſeruaters, and membres of the Church, and not to ſpare or reſtraine their mightie handes, or any other force that God hath giuen them for the furtherance therof: For they haue receiued the adminiſtration of the Kingdoms, and the dignitie of their Crownes and ſcepters with ſuche charge. And now for a full concluſion of all our examples, we wil adde one other notable teſtimonie of the obedience of one Emperour written at large in the Tripartite hiſtorie, as it was doone. Theodoſius the great, being aduertized of a certain emotion that was ſprong vp amongs the Magiſtrates and common people of Theſſalonye, and of the controuerſie, that it grewe to the deſtruction of ſome of the Iudges: The Emperour beeing aduertized thereof, and béeing withall ſurpryzed with ſo great anger, that hée could not ſtaye hymſelfe, withoute any further inquiſition of the matter, or order of lawe, dyd commaunde that all the Inhabitauntes there, ſhoulde bée put to the ſwoorde, whyche was doone wyth all diligence by his menne of armes. And by thys execution, there dyed very néere ſeauen thouſande perſones, as well the innocente as the guiltie. Sainct Ambroſe hauyng vnderſtandyng of thys cruell ſlaughter too bée doone by the commaundemente of the Emperoure Theodoſius, was maruellous ſorrowfull, and vpon a tyme as the ſayde Emperour wold haue entred into the Church, he came before him, and forbad him to enter, and vſing his Epiſcopall authoritie, ſayde vnto hym: Theodoſius dooeſt not thou remember the butcherie that thou haſte cauſed too bée doone? arte thou ſo blynded wyth thys Imperiall dignitie, that thou haſte forgotten thyne offence? Howe dareſt thou come too béeholde theſe ſacred Myſteries of the Temple with thyne eyes polluted by the bloude of innocentes? Doo penance for thyne offence, and ſequeſter thy ſelfe from the Communion of the Faythfull, take héede how thou entreſt intoo the Churche, and dooe then condemne thy ſelfe, and thynke thy ſelfe vnwoorthye to enter amongs them: and when thou haſt wyth teares of the compunction of thy hearte, acknowledged thyne offence, the Churche ſhall open her boſome, and receyue thée as one of hers. The good Emperoure hauyng perceyued the intente of this holy Biſhoppe, was greately moued in hys ſpyrite: Afterwardes wyth tremblyng and bewaylyng, retourned to his palace, where as hée remayned eyghte whole Moneths in ſorrowe and heauineſſe, and in continuall lamentation, dooing penaunce, cladding hymſelfe with haire, and takyng Aſhes: Afterwardes one day in Chriſtmaſſe, he preſented himſelfe before Sainct Ambroſe, deſyring to bée incorporated ageyn wyth the other membres of the Churche, from the whiche hée was cut off as a corrupte membre: Whiche was doone to him, hauyng fyrſte proteſted, neuer héereafter to enterpriſe to doo any thing vntill by reaſon he do put off heat and choler, enemitie to truthe and equitie. Béehold lo, a maruellous teſtimonie of humilitie in an Emperour, whiche maye ſerue as an example to all Princes, too doo the lyke where there is at any tyme any matter in queſtion touching their common wealth, and the health of their ſoules.

¶ The eyght Chapter.

Hovve that Princes oughte to eſchue and put avvaye all furiouſneſſe and pryde, and that they oughte not to truſte too muche in their force and myghtyneſſe: vvith a declaration of the humayne myſeries, and to hovve many accidentes of myſfortune oure lyues are ſubiect, vvith alſo diuers examples hovv many deſcended of a meane and vnknovvne bloud, haue bene aduaunced to the eſtate of Kings, Princes, and Emperoures: and hovve contraryvvyſe, many takyng theyr originall of noble bloud and progenie, vvhen they vvere in the full complement of all proſperitie, haue ben through their vvicked and abhominable dooings (by the diuine permiſſion) shamefully ouerthrovvne and driuen out of their kingdomes and dominions.

HAuing in this laſt Chapter intreated of Religion, and that bréefly (in reſpect of the worthineſſe thereof) it ſeemeth vnto vs nowe moſte neceſſarie (before wee enter any further) ſome thing to ſpeak of modeſtie (a vertue moſt requiſite for Princes, and all others that ſitte in the place of honour and dignitie) bicauſe that thoſe whiche haue the gouernemente and ouerſighte of the people are for the moſte parte haughtie,Greate dignities and authoritie engendreth ambition, pride, vayne glory and loue of them ſelues. and beare themſelues very muche of their myght and power, which ingendreth in them great ambition & much vaynglorie, for a certein opinion that they do cōceiue of them ſelues, ſpringing of the great degrée and ſtate of honor yt they féele themſelues to be placed & ſet in. We do therfore greatly wiſh, yt thoſe princes & gouerners which be ſubiect to ſuch infirmities ſhold ſubdue that imperfectiō by reſon, & frame thē ſelues to modeſtie, gentlenes & humanitie, which ſhall ſerue them always as brydles & ſtays to moderate their pride and inſolencie (a diſeaſe ſurely eaſily to be cured) if they wil enter into themſelues,The conſideration of our owne natures is a good medi • m againſt ambition. Wiſdom. ca. 9. and haue good cōſideration of their owne proper natures, and withall continually remember that they are but men, formed and made of the ſlyme of the earth as others be, which that good king Salomon did acknowledge in himſelfe, when he ſayd: My bodye is paſſable and mortall as others bée, and ſhall reſolue agayne into aſhes and duſt, as the bodies of them, whome I gouerne and rule.

And to the ende wée maye the better pull this maladie vp by the rootes, (whyche is a woorme that doothe contynually gnawe and byte) it is firſt neceſſary for vs too conſider what man is, and to howe many miſeries and calamities this our tranſitorie lyfe is ſubiecte vntoo:An excellent deſcription of the humaine calamities after the testimonie of ſundry authors aſwell ſacred as prophane. whyche wée will firſte declare by the teſtimonie of the auncient Philoſophers: and afterwardes (following our accuſtomed manner) wée will haue our laſte refuge to the ſacred Scriptures. Many auncient Philoſophers hauing conſidered man in all his partes, and comparing him wyth other beaſtes, did as it were quarell with Nature, that ſhe had created him ſo imperfect and vile, to be ſubiect to ſo many myſeries and infirmities: in ſo much that they began to blaſpheme her, and cal her (in ſtede of a naturall mother,) a cruell ſtepmother. Lette vs note a little that great ſearcher of nature Plinie in the ſeuenth boke of his natural hiſtorie how he hath paynted out (in his right colours) this ambitious man, where he ſayth, Man dooth couer his body with things growing of other beaſts, to whom Nature hath giuen to ſome feathers, to ſome haire, to ſome ſkinnes, to ſome ſcales, and to other ſome wool: and in lyke maner hath diſpoſed her fauour to herbes & trées, which ſhe hath couered with barkes for a defence againſt the iniurie of the cold & the violence of the heat: but as for man (ſayth he) euen as a thing borne before the time, and as it were in diſdayn and deſpite,Weping and crying is mannes inheritance. ſhe hath broughte him foorth naked intoo the earthe, and in the daye of his natiuitie, hath giuen him Teares for his inheritance, whiche dothe prognoſticate his calamities and miſeries to come. Marke lo the chiefe of the workes of nature, who if he were abandoned the ayde and helpe of others, is ſo weake and féeble of himſelfe, that hée woulde bée eaten and deuoured by other wylde and cruell beaſtes. Behold well the actes and triumphs of him which ought vniuerſally to commaunde all, and for whoſe vſe all things are created and made: mark him I ſay, when he paſſeth out of the entrayles of his moother, and thou ſhalte ſée him layd bound vpon the earth,Man only is borne to be furious and proud. euen immouable as a ſtock or ſtone: and beholde him who is only borne to be furious and proud, beginneth his lyfe with paine and trouble, whoſe birth is onely the cauſe therof. And I praye you, when beginneth he to go, or when hath he the vſe of his ſpéeche? to howe may incommodities and infirmities is he ſubiecte? all other beaſtes doo knowe euen of theyr owne nature (as ſoone as they are brought foorthe vppon the earth) to helpe themſelues, ſome with their ſwifteneſſe, ſome with theyr ſtrength and force, other ſome with their voyce: but man knoweth nothing except he be taught, no not ſo muche as to ſpeake or eate: and to bée ſhorte, hée can doo nothing of his owne nature but wéepe: He is only (amongs all other beaſtes) ſubiecte to paines, to paſſions, to pleaſures,Man only borne to ambitiō auarice and to maruellous deſire to liue. to ambition, to couetouſneſſe, and without all meaſure deſyrous too lyue, onely giuen to ſuperſtition, onely to care for things that ſhall come after him: and in concluſion he is only ſubiect to enuie and malice: and other beaſtes liue in peace and quietneſſe with thoſe of theyr owne kinde: the Lyons vſe no crueltie ageynſt the Lyons, the Serpents doo not purſue one an other:The opinion of Heraclitus of the life of man. but Man is onely enimie to man hys owne kinde. Wherefore ſome Philoſophers (as Heraclitus, and ſuche others) did duryng all their lyfe tyme, bewayle the calamities and miſeries of mankynd: For he always when hée paſſed thorough the ſtréetes, accompanyed his ſteppes with teares, for he did well conſider and ſée, that all our lyfe dyd conſiſte in nothing but miſerie and wretchedneſſe,A Philoſopher that did continually bewayle the humaine miſeries. and all things wherein menne were exercyſed, did ſéeme vntoo him woorthy compaſſion, as well for their paine and trauell as for the offences and ſinne that they dyd dayly committe: And the better to conſider (at his pleaſure) of the miſerie of this our humain life, he ſequeſtred himſelf from out al companie, and ſtrayed about in the deſerts, liuing vpon fruit and rootes. He did vpon a tyme write a letter to king Darius, (as Diogenes Laertius ſayeth) wherin he did aduertiſe him, that all the inhabitants of the earth were corrupted and wicked, and that they had Iuſtice in contempte and hatred, and gaue them ſelues to vayne glory and auarice, and that they were flatterers and couetous men: and ſéeing them thus oute of order (ſayde he) I determine with my ſelfe to eſchue their companie, and to ſearche oute ſolitarye places, the better to enter into contemplation and miſerable lamentation, leaſt I ſhoulde be partaker of their wickedneſſe.

There was an other Philoſopher called Democritus, muche lyke vnto him, that did as much lament the miſeries and wretchedneſſe of our lyfe as he,Democritus d • d laugh cō tinually at the humaine miſeries. but after a more ſtrange manner: for he always paſſing through the ſtreetes, did nothing elſe but laugh continually with open mouth: and being demaunded of him the occaſion of his diſordinate laughter, he aunſwered, that the dooings of mankynde deſerued nothing elſe but perpetuall mockerie, and that all our humaine lyfe was but vanitie and fooliſhneſſe: and all the deſires and appetites of men were but fondneſſe, grounded vppon ambition, auarice, hatred, malice, and ſuche other lyke vices. And hee béeing thus plunged into the contemplation of theſe things, wente vp and downe the ſtréetes laughing, as the other did weeping. Other Philoſophers write, that it had ben good for man neuer to haue bē borne, or elſe as ſoone as he was born, preſently to haue died. Theodorus a Gréeke Poet by theſe verſes folowing doth confirme the ſame.

Happie is hee, most happie is that man, Whoſe happe ſo good as neuer borne to bee: Or if he bee, twice happie is he than, Quickly to dye, for ſo at eaſe is hee, Aſſured well, when earth hath him in ſtore, That none afflict ſhall touche him any more.

And Poſsidippus, Cinicienſis in his firſt boke of his Greke Epigrams hath very wel deſcribed the incertitude of mās life and the miſeries wherwith he is continually afflicted.

Tell me frende I pray thee, what ſure way to finde, To liue in the worlde without carke and care of mynde. What way ſhall J treade, what trauell ſhall J aſſay? The Courts of plea by brall and hate, dryue peace away. Jn houſe with wyfe and chylde, muche ioye is very rare: With trauayle and toyle inough in fieldes we vſe to • are. Ʋppon the ſea lyeth dreade, the ryche in forreyne lande Doo feare the loſſe, and the poore lyke myſers poorely ſtande. Wyfe without ſtryfe is very rare and harde to ſee, Yong brats a trouble, and with great care brought vp they bee Youthe fonde, age hath no harte, and pincheth all too nye, Chooſe then one of theſe two, no lyfe, or ſoone to dye.

It is not then without good cauſe, that the great & heuenly Philoſopher Iob (the very exāple of pacience) did lament the houre of his natiuitie, & wiſhed yt he had ben caried from his mothers womb to his graue, in ſo much yt he curſed the daye that he was brought forth into this miſerable world, and the night in which he was cōceiued. And that good & holy prophet Hieremie (ſāctified in ye womb of his mother) did lamēt ye day of his birth, deſiring that ye time yt his mother did cōceiue him might not be bliſſed, adding to it afterwards: Wherfore (ſaid he) am I come out of my mothers wombe to ſée al this miſerie & troubles? As likewiſe ye maruellous oracle of wiſdom Salomon ſayth in Eccleſiaſt. that the day of his death ſhold be better to him thā the day of his natiuitie,The miſeri • of mans life deſcribed in the Eccleſiaſtes. S. Ierome. Origen. Leuitic. ca 12. It is not red in any history that euer Christians did reioyſ • at the day of the birth of any childe. knowing very wel that our life is but a ſea of miſery and tribulation. Whervppon that notable doctor S. Hierom explicating vpon the paſſage of this our life proueth by many reaſons, yt thoſe yt fight againſt the aſſaults of ſin in this caducall life be in a miſerable caſe, in reſpect of the felicitie of the dead, whiche are diſcharged therof. And that famous Greke doctour Origene vppon the expoſition of theſe wordes: The woman that hath conceyued ſede, and hathe ingendred a man chylde, ſhall be vncleane, exaggerating the calamities of our lyfe, wryteth that he neuer red in any author, that euer the Saints or any other, that haue made any profeſſion of our religion, did celebrate the day of the natiuitie with banket or feaſt, or the day of the birthe of theyr chyldren: but the wicked (onely) did reioyce at the daye of their natiuitie, as it is written in the olde Teſtament, that Pharao king of Egipt did: and in the new Teſtament Herode, who celebrating their natiuities with greate triumph didde pollute and and defyle the ſame with the effuſion of innocent bloud. For the one did vppon the ſame day, murther his chiefe baker: the other cauſed the head of S. Iohn the Prophete to be cut off: but (ſayde he) it was farre from the thoughts of the holy and vertuous men to ſolemnize ſuch days with any token of reioycing or gladneſſe. For they rather had the ſame in horrour and hatred, and did blaſpheme the ſame, as did Iob and Ieremie, with many others: which they wold neuer haue done if they had not knowne ſome thing therein worthy of malediction. And truly if we wil wel wey & conſider ye wickedneſſe that is in this miſerable & frayle life,The Thracians lamented alwayes at the birth of any child, and did reioyce at the houre of their death. Herodotus. Valerius Maximus. Pomponius Mela. Solon. and wil haue a ſure faith in the goſpel of Ieſus Chriſt, & a firme & ſtedfaſt hope in the reſurrection, & of eternal life, we ſhal haue iuſt occaſion to follow the maner of doings that the Thracians did vſe, & other Paynims (who had no hope that there was any other life:) they wold go always to ye burying of their frends with much ioy & gladneſſe, aſſuring themſelues that they wer moſt happie whiche were deliuered from the calamities and troubles of this life: as to the contrary at the birth of their childrē, they did lament for the troubles & ſorowes that was prepared for thē in this miſerable world. We reade ye like of the Indiens, Ceſiens, Cautiens, Gymnoſophiſts, Brokmans, and Thracians, who did praiſe yt day of the death of thoſe that haue liued vertuouſly, and not the day of their natiuitie: as the Greke Poet doth ſhewe vnto vs in his Boke of Epigrams as foloweth.

Aboue all lawes and orders of olde dayes, Whereof the mynde to this day is not worne, The Thracian worlde J most commende and prayſe, That bad men weepe, when children there were borne, As token true, of woe in lyfe to come: But on that childe whom once the graue had wonne, They bad men ioy, when ſuche a one was ded, As witneſſe iuste that all his wo was fled.

Plato the moſte worthyeſt of all the Ethnike Philoſophers, vnderſtanding the little affinitie that the body hathe with the ſoule,The body is the ſ • pulchre of the ſoule by Plato his opinion. doth call it the Sepulchre wherein the ſoule is buried, and ſayth, that death is nothing elſe but the very porte of immortalitie: who did ſo well diſpute of the miſeries of this tranſitorie life, and of the felicities that are prepared for vs in the other, that many reading his Bookes of the immortalitie of the ſoule,S. Austine de ciuitate dei. Lactantius Firmianus. did maruellous willingly ſéeke their owne deſtructions, ſome caſting them ſelues downe headlong from a highe rocke into the ſea, to the ende they might taſte and enioy the celeſtiall riches which are promiſed for them in the ſeconde lyfe, as it is confirmed by a Greeke Epigram of Cleombrotus.

Cleombrotus that from a highe Mountayne Threw him ſelfe downe, to breake his necke thereby, What was the cauſe? but that he thought it playne Myſerie to liue, and happie life to dye, Grounding him ſelfe on Platos minde and skill. That ſayes the ſoule abides immortall ſtill: Adding hereto, that Socrates had taught, How that this life is to be ſet at naught.

But theſe matters would not ſée no vnto vs any thing ſtraunge nor maruellous, if wee would conſider how that S. Paule béeing ſtirred vp with a Spirituall affection,S. Paule deſired death. deſired to bée diſſolued from this terreſtriall priſon to triumph in heauen with Ieſus Chriſte his Captayne and redeemer: And that great prophet Ionas, who prayed the Lord that he would ſeparate his ſoule from the body, (bicauſe ſayth he) that death ſéemeth better to me than lyfe. Marcus Aurelius Emperour of the Romanes, no leſſe to be accounted a Philoſopher, than he was a worthy Emperour, hauing proued al the paſſions, rigours, and calamities, wherevnto the whole life of man is ſubiect, did confeſſe frankely of him ſelfe, that in 50. yeres which he had liued, he neuer found any thing in this world wherwith he was ſatiſfied or cōtent (ſaith thus) I will confeſſe this one thing (although it ſhal be ſome infamie vnto me, but peraduenture hereafter profitable to ſome others) that in 50. yeres of my life I haue taſted all the wickedneſſe and vice of this world,Man a beast inſatiable. to ſee if there had bene any thing that could ſatiſfie the humane malice & affection: And after that I had proued al, I found that the more I did eate, the more I did hunger: the more I ſlept, the more deſirous I was to ſleepe: the more I drunke, the thirſtier I was: the more I reſted, the more I brake: the more I had, the more I deſired: the more I ſearched, the leſſe I found: and in concluſion I neuer deſired any thing, but hauing it once in my poſſeſſion, I found my ſelfe maruelouſly anoyed withal, and incontinently wiſhed ſome other thing, ſo that this our lyfe ſéemed vnto me ſo piteous and miſerable,An excellent deſcription of humaine miſerie. that as I thinke if any old man that doth leaue this tranſitore life, wold make vnto vs a whole diſcourſe and reherſal of his life paſt from the time that he paſſed out of his mothers wombe, vntil the houre of his death, and the body ſhould recount all the ſorowes that it hathe ſuffered, and the ſoule diſcouer all the aſſaultes of fortune that it did abide, bothe the Gods and men would maruell at the body that had endured ſo muche, and at the harte that did diſſemble the ſame. This doctrine vpon the miſerie of mans life thus alleaged by vs,The miſeries and calamities wherunto we are ſubiect b • the very m • rrors of the proud. is not vnprofitable, for it may ſerue as a myrrour or example to beate downe the hautineſſe and high minde of Princes and great Lords when they feele them ſelues ſtirred or prouoked to vayne glory: for if they would conſider the common beginning of all, the firſte matter whereof we are made, and how we bee all continued of lyke Elements, bought all with one bloud, hauing one common enimie (I meane Sathan) nouriſhed and fed all with like Sacraments, al incorporated in one Churche, fighting all vnder one Captayne,Aſwell kings as their ſubiects are all ſubiect to vice and wickedn • ſſe, and all equall to death. Oſ • as (which is Ieſus Chryſt) truſting in one onely rewarde, all ſubiect to vices and paſſions, and all indifferent to death, they would then thinke there is no difference betweene the moſt vileſt creatures of the earth, and them ſelues, but only in a litle dignitie caducall & tranſitorie, which ſhall vaniſh away as the ſmoke. And let vs now mark how the prophet Ozeas doth condemne the inſolencie and pride of them that do magnifie and exalte themſelues of their mightineſſe and great birth: Their glory (ſayth he) is all vppon their mothers womb, of their conception and birth. And the prophet Malachie ſayth, haue we not al one father,Malachie. ca. 2. are we not created of one Lord and God: wherfore is it then that eche one contemneth his brother? willing to let vs vnderſtande by this their doctrine, that this name of nobleneſſe is a vayne title giuen to men, the deſert wherof is of none account in the ſight of god. Wiſdom ca. 7. Salomon acknowlegeth his infirmities. The wiſe man writeth in the booke of wiſdome in this ſort: Beeing borne into this world (ſayth he) I receiued the lyke ayre that other men did, I was caſt vpon the earth, hauing the ſame voyce & cry that others had, and I was nouriſhed and brought vp in the like paynes and ſorowes, and there was neuer king or prince vpon the earth that had euer any other beginning in his natiuitie: we haue then one beginning & one ende.An exhortation of S. John Chryſoſtome to al • proud and ambitious princes in his homily vpon the 20 • f Mathew. S. Iohn Chryſoſtome one of the moſt renoumed Doctors among the Grekes, (vpon thexplication of theſe words Our father which art in heauen) trauelling to pull vp by the rootes theſe ſmal ſparkes of glory which reigne amongs theſe great lords & princes by means of the glory that they haue in their nobleneſſe and birthe, exhorteth them in this maner: Hearken (ſayth he) you ambitious men, how the Lord doth name him ſelfe our Father, not father in particular of this man or that mā, but willing to introduce one common charitie amongs all men, and to conioyne vs all in a celeſtiall nobleneſſe, had no regarde herein either to riche or poore, maſter or ſeruant, iudge or miniſter, king or man at armes, Philoſopher or vnlearned, wiſe man or foole, but called him ſelfe father of vs all. And S. Auguſtine vppon the Sermon made of the Mountayne,An other e • ho ••• tiō of S Austine. confirming this authoritie (ſayth) that we are admoniſhed by this our cōmon prayer that beginneth (Our father) that we are all brethren, and that for any worldly or tranſitory dignitie, we ought not to contemne the common ſorte of people. Socrates one of the moſte wiſeſt Philoſophers that euer Grece did bring foorth (ſayth) that amongſt other familiar vices that are in Nobilitie, they haue one in eſpeciall, which dothe greatly blemiſh their nobleneſſe and dignitie,Loue of thē ſelues amōgst •• bilitie is a greate ••• e. it is (ſayth he) a certayne vayne opinion and loue that they haue of them ſelues, and of the glory borowed of their aunceſters, with the which béeing blinded and forgetful of them ſelues, they deſpiſe and hate the common people, by whom the moſte parte of the famouſe Cities vpon the earth were made and buylded,The commō people aucthor and b ••• der of the •• ste of the greatest Cities vpon the earth. Mathew ca 3 and by their labour and diligence maynteyned and conſerued, and none but the Nobilitie only doth triumphe in the glory thereof. And Ieſus Chriſte the Sauiour and Redeemer of all men, dothe very well declare in S. Mathew, in what contempt he hathe thoſe that doo ſo muche vſurpe the glory and fame of their aunceſters, or ſuche as will ſeeme to chalenge to them ſelues the worthineſſe and prayſe of their foreelders. When the Iewes dyd glory them ſelues to bee the children of Abraham, he ſayde vnto them: doo not call your ſelues the children of Abraham,Ageinſt ſuch a • • o • glorie in the noblene •• e of their aunceters. Iohn. ca. 9. doo you not know that I haue power to rayſe vp children to Abraham of theſe ſtones? if ye bée the children of Abraham doo the works of Abraham. Afterwards he addeth to this, ye are of the Diuell your father, and you doo the works of him. S. Paule the true diſpenſer of the doctrine of his maſter, in his Epiſtle to the Romanes, vpon the ſame matter (ſayth) all thoſe that be called Jſraelites, be not Iſraelites,

They that be diſcended of noble bloud, if they do degenerate they do loſe the title of noblenes which cannot be without vertue,

The testimonie of a •• rāt that nobleneſſe is nothing els but vertue.

nor all thoſe that be of the ſéede of Abraham be not Abrahams children: inferring by this ſaying, that all thoſe that bée diſcended of a noble bloud, be not therefore noble, excepte they bée the folowers of the vertues of them, of whom they take their Originall. Phalaris the firſte Tyrant of the Agrygentinos, a wicked man, (and yet alwayes a great louer of learning) béeing on a tyme demaunded of one of his moſte familiars, what his opinion was of the worthineſſe of this nobleneſſe which is ſo common amongs men, anſwered: I ſée it is no ſtraunge thing (ſayd he) that all men doo glory of their Nobilitie and birthe, but I ſay to you, there is no true Nobleneſſe but onely vertue, for all other things are giuen of Fortune: for (ſayth he) the moſte abiecte in all the worlde (beeing a vertuous man) is as noble as the moſte puiſſaunt and mightie Monarche vpon the whole earth. Diogenes that Ethnike Philoſopher, beeing vrged by his frends, to tell them faythfully who they were that he thought to be moſte noble amongs men, anſwered and ſayde: thoſe that contemne richeſſe, eſchue glory,The aunſwer of Diogenes whē he was demanded who was • ost n • ble. The op •• ion of Chry • oſtome what noblen • ſſe is. A medici • e ageinst ambition. refuſe pleaſure, deſpiſe this worldly life: and thoſe that do embrace pouertie, eſchue ſhame, refuſe no trauell and labour, and deſire death, bée moſte noble. S. Chryſoſtome vppon the Homilie of S. Mathew, by many teſtimonies of the Scriptures proueth, that this which they call nobleneſſe, is none other thing but a vayne name receiued amongs men of antiquitie, and a ſounde voyde of power, whoſe ſtrengthe and puiſſance ſhall appeare to be of no value in the day of Iudgement. But foraſmuche (ſayth he) as the terme and ende of all things is not yet come, let all noble men in the meane whyle take this wholſome Medicine for a remedie and helpe, the better to kill and ſuppreſſe this vayne glory and ambition, that dothe thus vexe the • continually, that when God ſendeth vs from heauen any furious warres, any execrable famine, or contagiou • ••••• ile • ce, this nobleneſſe dothe vaniſhe away, for then w •• s i •• iff • rently taſt all alike of theſe viſitations,Nobilitie in the time of ſicknes and other perſecutors do tast indifferently therof with the cō mon ſort. The noble and riche mē firſt afflicted Alexander not content with the victorie of one world. Xerxes. Hanniball. Paul. Emili. Iulius Ceſar Pompeius. An excellēt diſcourſe of the vanity and glory of this world. The true heyres of the glory of men. for the ſickeneſſe doth as ſoone take the one as the other, the poore is not then knowē from the noble, for afflictions be common to all, according to the courſe of nature, and the rich, noble, and moſte welthieſt, be for the moſt part the firſte that be aſſaulted. And let them marke well and contemplate theſe things folowing, and they ſhal finde that all the glory of their aunceſters is vaniſhed away as the ſmoke. For where is now that great Tyrant Alexander, whoſe ambition was ſo greate, that he thought the victorie of one world was not ſufficiēt for him? Where is that great king Xerxes, who ouerflowed the ſeas with ſo great a number of his ſhippes? where is that inuincible Hanniball, who by arte did cut the mountayns, and by maruelous trauell made them paſſable? and where is Paulus Emilius, Iulius Caeſar, Pompeius, and an infinite number of others, Grekes & Romanes? what remayneth now to them of their auncient fame & dignitie, but onely a common talke amongs men? notwithſtanding their actes are reduced to hiſtories, and left to their poſteritie, without the which the memorie of them ſhould haue remayned buried with their body, as thogh they had neuer ben. And I pray you what is become of theſe their preciouſe bodies (ſo adorned & decked with purple, poſſeſſed with ſwéete ſmelling Diademes, enriched with preciouſe ſtones and golde worke, and ſuche other kynde of vanities) but euen bones and duſte, and wormes made the inheritors of their glory, whoſe lyues and ſtates were ſo ſubiecte to mutabilitie, that when they thought themſelues paſt al dangers in good ſecuritie of them ſelues, ſettled in all quietneſſe and felicitie, euen then was the very houre and time that they dyd ariue into the coaſt of all myſcheefe and accidents of fortune (as for example) Hercules, after he had paſſed ſo many daungers and perils of the Seas,The death of Hercules. was in the ende founde dead betwéene the armes of hys louer Laomedon, and dyed not in the great warres of Troy, but was murthered in hys owne houſe. And Alexander the great died not in conquering the whole worlde, but a lyttle poyſon made an ende of hys lyfe.The death of Alexāder. The death of Caius Ceſa • The death of Aſcelpius The coragiouſe Caius Caeſar dyd eſcape two and fiftie notable battels, and when he thought him ſelfe at moſte reſte and quietneſſe, he was kylled in the Senate. Aſclepius brother to Pompeius, periſhed not in ſayling as a Pyrate vpon the Seas the ſpace of two and twentie yeres togithers,The death of Druſius. but was drouned drawing water out of a lyttle ponde. And Druſius in all the tyme that he was in vanquiſhing the Parthians, was not ſlayne, but in receyuing hys tryumphe for the ſame, ſitting in a Charyote, a Tyle fell vppon hys head and kylled him. The tenne valyaunte Captaynes whiche Scipio ledde wyth hym into Aphrica, that were ſo happie and fortunate in al battelles, were not ſlayne in the warres, but after their returne (making their paſtime vppon a bridge, and dallying one with an other) were all drowned in the water. And with theſe few examples I coulde bring foorth an infinite number of others.The death of the x. valiant captens of Scipio. An vnhappie end doth often times bringeth in doubte the • ood life. The Lorde d • th e • alt the hu • rble and ouerth •• we the ••• ud. Oh vnhappie and curſſed chaūce, after ſo good fortune, oh ignominious fame after ſo muche glory and renoume. I aſſure you, ſayth that good Emperour Marcus Aurelius, that when I was an old man I dyd wiſhe in my heart my lyfe to haue bene leſſe glorious, ſo that my deathe mighte bée more honoured: for a wicked deathe cauſeth greatly the lyfe to bée ſuſpected, and the happie ende and deathe dothe commonly excuſe the wickedneſſe of the lyfe. Nowe wée haue ſufficiently manyfeſted and proued by many reaſons and arguments, and by ſundrie Prophane Hyſtories, how that Kings and Princes are ſubiect to all infirmities of nature, and other accidents of fortune, as heate, colde, hunger, ſickeneſſe, ſodayne death, and ſuch • like chaunces, as well as the moſte vileſt and ſimpleſt of any of their Subiects, and that alſo they are all vnder one GOD, one Lorde and Creator, (who will exalte the humble and méeke, and bring low the fearce and proude) and before whom we ſhall appeare at the latter day to bee countable for our lyues, to receiue equally the rewarde of our offences and deſerts. It reſteth now for vs (folowing the accuſtomed maner) to confirme the ſame by the examples of the holy and ſacred Scripture, in the which we haue many maruellous teſtimonies, how the Lorde did ouerthrow the arrogancie and preſumption of proude and hauty Princes.Saule ouerthrowen for pride. Kings. ca. 5. Saule who was by the election of God the firſte king of the Iſraelites, for his greate pride was ouerthrowen. Ozias was in the beginning of his reigne a good and vertuouſe man, and walked in the wayes and commaundements of the Lorde, but when he was in proſperitie, and had al things that he could wiſh and deſire, became ſodenly ſo infected with pride, and blinded with ambition, that he tooke vppon him the office of the Highe Prieſt,Ozias becāe a leper for his pride. but for a recompence of his offence he was caſte into a Leproſie, and taken away aſwell from the felowſhip of his people as the adminiſtration of his kingdome. Holofernes the proude, truſting to muche to the ſtrength of his men at Armes and ſouldiers,The pride of Olophernes abated by a woman. Parah. 2. ca. 16 would ſtriue agaynſt God, who (ſhewing by his mightineſſe, that with the twinkeling of an eye, he coulde ouerthrow him) ſuffered Iudith to execute his vengeance, and to cut off his head. Amon that was ſo well beloued of king Aſſuerus, that he had the chéefe office of honour vnder him in his Realme, through his pride and crueltie, going about by all the meanes he could to exterminate and deſtroy the people of Iſraell, was by the permiſſion of God in the ende hanged vpon the ſame gallowes that he had prepared for the innocent Mardocheus: Am • n han ••• 〈◊〉 his p • ide. ſuch are the iudgements of God, that when he beholdeth out of his celeſtiall Throne our humayne ſtate, and ſéeth our great pride and inſolencie, he doth ſo chaſten vs, and pul vs down to the grounde, that he maketh vs to be contemned euen of the moſte baſeſt ſorte. ••• ſiaſtes ca. 〈◊〉 . That wiſe king Salomon, béeing one of the richeſt Princes vppon the earth, knowing the hurte and damage that preſumption and Pride bringeth to them that are infected with all, dothe exhorte vs to eſchue it, and ſaythe: The Lorde will pull downe proude Princes oute of their ſeates, and will ſet the humble in their places, which thing alſo his father king Dauid did alwayes acknowledge amongs other things (ſaying,Pſalme 36.) I haue ſéene the wicked exalted and lifted vp as the Ceder of Libanus, but when I paſſed by againe, they appeared not, I ſearched for them, but I could not finde the place where they were. If the Kings and mightie Princes of the earth would marke wel this varietie of Fortune, and how ſhée is appliable to mutation,The diſcription of the inconstancy of fortune. who at an inſtant dooth exalte and lift vp one euen vnto the heauens, and at a ſodein pulleth downe an other from Scepter and crowne euen into a ſtinking and peſtilent priſon, they would not be moued to looke ſo high as they doe. Eccleſiaſticus doothe witneſſe vnto vs that the wiſe and poore infant is more woorthe than the auncient and fooliſhe king that knoweth not how to foreſée things to come. Zedechias the King,Two examples contrary where one is exalted the other put downe. Kings. 4 ca. 25. and his ſonne, being beſieged in Ieruſalem by Nabuchodonozar, were taken priſoner, the towne and the temple burned, and had his eyes pulled out of his hed, his ſonne killed in his preſence: And in the end him ſelfe died pryſoner in Babilon. Nowe to the contrarie that holy Patriarke Ioſeph being priſoner, loking for none other thing, (for a comforte to all his miſeries) but a ſhamefull deathe, was at a ſodaine made and ordained Prince and gouernor of all Egipt: but to the ende our diſcourſe ſhall be well beautified with Examples, we will ſet forthe before your eyes many Emperors, Kings, and Princes, that were vnknowne bothe of linage,Many of a baſe bloud exalted to kingdomes and empires. armes, force and beginning, that haue bene by the fauoure of fortune exalted to the rule of Realmes, Kingdomes and Empires. And for that, the Romaines amongs all other nations haue left vnto their poſteritie moſte ample teſtimonie of their nobleneſſe and vertue, we will begin with Tarquinius Priſcus, a man of a ſeruile eſtate (his Father being a poore marchante of Corinthe baniſhed and exiled oute of his Countrey,

Seruus Tullius king of the Romās ſonne of a ſeruant wherby he beareth his name. Antipater king of Macedonia the ſonne of a Iugler.

Cābyſes king of the Perſians was deſcended of poore parentage.

Darius the ſonne of a Carter.

Midas of a laborer was made king. Softenes king of Macedonia of a baſe ſtock Sibaris king of the Perſeans was ſeruant to an Inne kepat. Thelophanes king of I • dia was a Carter. Tamberlen the great emperour of our time was ſōne of a Swyneberde.

Mahomet king of Araby was a dryuer of Camels.

and his mother a ſeruaunte, was elected king of the Romaines, did ordaine them newe lawes, greatly augmented their puiſſance, and ſhewed him ſelfe ſo woorthy a man in his doings, that the people thought themſelues very happie they had choſen ſuche a perſonage, to be their king. Seruus Tullius, king alſo of ye Romaines, who did triumph .iij. times for his good ſucceſſe, & obtained maruellous victories, was the ſonne of a poore ſeruaunt, in reſpecte wherof he did alwayes beare the name of a ſeruaunt. Arſarces, king of the Par • hians, was of ſo baſe a condition and meane birth, that his beginning was neuer knowne at any time to his poſteritie, who being retired from the ſubiection of Alexander, was the firſt that began any kingdom amongs the Parthians, (a people muche feared of the Romaines) who for a perpetuall teſtimonie of their king, would néedes be called Arſarcidias. Antipater that ſucceeded in the realme of Macedome after Alexander, was the ſonne of a Iugler, as Seneca dothe witneſſe vnto vs. Cambiſes that great king of the Perſians, was deſcēded of a poore parentage. And Darius the firſt king of the Perſians, was the ſonne of a Carter. Midas laboring and • illing the earth, was by the Greekes called from his huſbandrie, and made king. Soſtenes was made king of Macedonia, although he was deſcended out of the moſt baſeſt houſe of his prouince (and notwithſtanding many great Princes did couet the dominion therof) yet neuertheleſſe he was preferred before al others for his vertues. Sibaris, that was ſeruaunt to an Inne keeper, had in maryage the ſiſter of Cyrus, and was made king of the Perſians. Thelophanes a Carter, was choſen king of Lydia. Tamberlen that great king of the Scyth • ans, in our time (who named himſelfe the ſcourge and wrathe of God, by whome he woulde execute his vengeance) was the ſonne of a ſwineheard.

Mahomet that firſte did driue Camels for his liuing, became in the ende king of Arabic. All which things and others being wel weighed and conſidered by that diuine Plato, ſayd: there were fewe Kings or Princes, but that they were firſt deſcended of bond men, nor fewe bonde men that were not firſte deſcended of Princes. Saule and Dauid the firſt kings of the Jewes were ſhepherds.

Saule and Dauid were ſhepherds.

Abdolin king of Sydonic was a great gardner.

Abdolin that was a digger of gardens, was by Alexander inſtituted king of Sydonic for his woorthineſſe, and ſo to all others, who he did cauſe to aſpire to any dignitie, he ſaid he neuer had regarde to their birthe, or of what race they were extracte, but only to their vertues. Agathocles king of Cicilia, was the ſonne of a Potter, who for a remembrance of his beginning, wold al his life time be ſerued in none other veſſels, but of earth.Agathecles the ſonne of a potter. But amongs all other Empires of the world, the Romaine Empire was the moſt paſſing, and yet we finde many Emperors, as well Romaines as others, that were deſcended of a baſe parentage, who by valiantneſſe obtained the Emperiall dignitie, as Maximianus the ſonne of a locke Smithe.

Maximianus emperour king was the ſonne of a locke Smith.

Martius emperour was a Smyth himſelfe.

Martius alſo the Emperor was a Smithe himſelfe, who aſſoone as he was choſen Emperor, ſpake before the people, as foloweth. I know right wel my frends (ſayd he) that you may reprehend me and caſte me in the téethe with my olde occupation whereof you are all witneſſes, but lette all men ſay what they liſte: By my will I woulde alwayes be handling Iron, and not leade my life idelly in banketting and dallying with women,An oration of Martius in the commendaciō of yron. and in ſuche other voluptuouſneſſe and pleaſures, (as Galline my predeceſſoure did) who was vnwoorthie the glory and fame of his predeceſſors: and let they ſay further of my Fathers crafte what they will, ſo that ſtraungers as the Germaines, Almaines, and other nations my neighbors may perceiue and taſte, that I loue iron, and that they haue to do with an Iron nation, ſo much to their daunger, that they do feare in vs cheefely the Iron, I am content they ſay their pleaſures. And as for youre partes, I wil wel you know that ye haue choſen an Emperor to gouerne you, that will neuer handle any other thing but iron all the dayes of his life to your great commodities and comfortes.Galerius Emperoure, was a neatheard. Elius Pertinax, Emperor, was a marchaunt of Wode. Aureliꝰ Victor doth witneſſe the ſame, and Iulius Capitolinus, Eutropiꝰ. Diocleſianus Emperour, was the ſonne of a Boke binder. Bonoſus Emperor, ſonne of a Scholem • ſter. Aurelianus emperor of an vnknowē ſtock. Valentianus emperor ſonne of a ſhomaker. And many others of an vnknowē bloud. Popes iſſued out of obſcure houſes. Pope Iohn. 22. the ſonne of a ſhowmaker. Sextus the iiij, ſonne of a mariner. Pope Nicholas the iiij. ſon of a Poulter. Galerius alſo ſurnamed Neatherde (bicauſe bothe he and his parentes were alwayes rurall men) was likewiſe choſen Emperor. Elius Pertinax in like manner Emperor of Rome, was a Marchant of Wode, which eſtate he exerciſed with ſuche trauaile and paine, that he was in that reſpecte Pertinax. And Diocleſianus the Emperor, who did make Rome to wonder at his triūphal victories was but a ſeruaunt, and the ſonne of a Booke binder. Bonoſus likewiſe Emperor was the ſonne of a Scholemaſter. Aurelianus (whoſe renoume is immortall) was borne of ſo baſe a ſtocke, that in the Hiſtories can not be founde the place of his birth. And Valentianus was the ſonne of a Shomaker. And thus with theſe numbres that I haue brought forth, I coulde alleage many others: as Auguſtus, Vitellus, Traianus, Opilus, Machroneus, Poſthumius, Carauſius, Iuſtinius, Balbinus, and a great numbre moe, of which Suetonuis and other Aucthors make mention that were ſprong out but of baſe, vnknowne, and obſcure houſes. We coulde alſo bring foorthe many Biſhops of Rome, who being iſſued out of pore parentages, and of ſmall reputation, came to the like dignitie. As Biſhop Iohn the .22. was the ſonne of a Shomaker, borne in Fraunce. Biſhop Sextus the fourthe, was a graie Frier, and the ſonne of a mariner. Biſhop Nicholas the fifth was the ſonne of a Poulter. S. Peter was a Fiſher, and of many others of whome we will make no mention at this preſent, for ſuche dignities are not gotten by nobleneſſe of birth, but by vertue and holineſſe of life. We haue by other Examples going before, very amplie declared, that they were very wicked and miſerable perſons, that wold ſuffer themſelues to be caryed away by inordinate ambition (that vaniſheth away as ſmoke) ſeeing Fortune dothe imparte hir fauors to whom ſhée pleaſeth, raiſing ſometimes vp the poore, vnto the rule and gouernment of realmes and kingdomes. And nowe the better to performe our ſayings, it is expedient for vs to declare how ſhée dothe alſo abaſe and put downe, when it pleaſeth hir, thoſe that be ſette in the moſte highe degree of all felicitie, and make them to become ſo miſerable, that often times they giue occaſion of pitie, euen to their very enemies. The riche Creſsus king of Lidia, Creſſ • king of Lidia burnt. hathe good proofe thereof, who euen when he thoughte he had bene the moſte happieſt Prince vppon the earthe, ſawe by liuely experience, that all the riches and giftes which he had of fortune, was not ſuffitient, nor coulde not deliuer him from the furie of Cyrus, who being vanquiſhed and ouercome by him, did féele and taſte as well the burning flames of his ire, as he did of the fire wherin he was burned.Darius king of the Perſians was vā quiſhed and hurt. Darius that great king of Perſians, vanquiſhed by Alexander, bounde by his owne houſhold ſeruaunts, bereft of his wife and children, baniſhed his realme, and hurte in many places of his body, perceyued very well that there was not ſo highe a degrée of honor, but that it might be ſometime ouerthrowne, and bette downe to the ground. Perſeus king of Macedonia, Perſeus king of Macedonia died in priſon. féeling the moſt furious ſtripes of fortune, could wel iudge how vncertaine and caducall the hope of worldly dignities was, when that Paulus Emilius, a captaine of Rome did triumph ouer his goodes, and cauſed him to die in a moſt vile and dolorous priſon, and his ſonne the very inheritor of his kingdome,Denis Syracuſan baniſhed out of his realme, and driuen by pouerty to teache children. by euil intreatie brought to ſuche pouertie, that he was forced to gette his liuing by the exerciſe of handie craft. Denis Syracuſanus likewiſe baniſhed out of his realme, ſhall be a faithfull witneſſe of the inconſtancie of fortune, who being preſſed with an extréeme pouertie, was in the ende conſtrained to teache children for his liuing, at Corinthe, (a piteous metamorphoſis of a Prince ſo rich, to become a maſter of children. Polycarpus, king of the Samyens, who as Valerianus doothe witneſſe, that had neuer in all his life taſted of the rigoure of fortune was at the laſt vanquiſhed by Darius, king of the Perſeans, The king Policarpus was crucified by his owne ſeruants. and after by hys owne prouoſt crucified vppon the top of a mountaine. Valerianus, emperoure of the Romaines, being ouerthrowne by Saport king of the Perſians, Valerianus emperour ouerthrowne by Saport and made his footstoole. Caligula emperour died hauing xxx. wounds. Diocleſian emperour poiſoned. Domitianus emperour dyed being baniſhed out of Rome. Falarius dyed vpon the Tortures. Silia was eaten with lice. Tiberius emperour ſtifled with a pillow. Serche their deathes in Plinie, Sueton and P • u archus. Nero did require the helpe of his frends to kill him. ended the reſt of his life in ſuche ſeruitude, that he ſerued for a footeſtoole to Saport, when he mounted on horſbacke, and bowed his ſhoulders thereunto, in ſtéede of a foote ſtoole. Caligula likewiſe, after he had receiued .xxx. wounds of Cornelius Sabinus and his confederates, loſt moſte miſerably in the ende his life. Diocleſian hauing loſt his Empire, died of poyſon that was prepared for him. Domitian Emperor being baniſhed oute of Rome died poore and miſerable. Falarius king of Licyla, died wretchedly vpon the tortures, where he had cauſed other to die. Marius being falne into a maruellous deſperatiō, preſented his head to Pontius Toleſinus, to the ende he ſhoulde cut it of. Scilla his chéefe enimie was eaten with lice, & could neuer finde meanes to helpe him ſelfe thereof. The Emperor Tiberius was ſtifeled with a pillowe, and died amongs his owne ſeruaunts. Nero that butcher and mortall enimie to humaine nature, hiding himſelfe in a ditche to eſchue the iuſt ire and vengeance of the Romaines that did purſue him, would haue killed him ſelfe, but God did permit he ſhoulde finde him ſelfe ſo vnable that his ſtrengthe did faile him to execute his ſacrifice, and was cōſtrained therfore to require aide of others to aduaunce his deathe. And thus with theſe ſmal numbre, I could produce many other Princes, Kings, Emperors, Monarches, and other great Lords, who hauing had as it were the winde in the poope, and vſing with full ſaile the flatterings of Fortune, that afterwardes turning her whéele vppon them, fel into ſuch miſerie and wretchedneſſe, that the memorie thereof is pitifull to rehearſe. For this cauſe Ephyſton, (that was ſo well beloued of Alexander) willing vppon a time (of his great liberalitie) to haue giuen to certaine of his fréendes, the kingdome of Sydon, they knowing it was an eaſie matter to receiued a kingdome,A kingdome giuē was refuſed. but hard to rule the ſame, did with a maruellous conſtancie of minde refuſe it. Wherat Ephyſton being greatly aſtonied, to ſée them refuſe willingly that which others did ſéeke fierſly by fire and ſwoord, was moued to ſay: Oh moſt happie nation which arte the firſte that hathe learned that it is no leſſe commendable to refuſe a kingdome, than to receyue it.Quintus Curtius boke 4. For if the ambitious man will meaſure with a iuſte yarde, and weighe with euen Ballances, the pleaſures and honoures, with the cares and troubles of the minde, that doothe accompanie a Crowne, and an infinite numbre of perilles biſides, as well domeſticall as foraine,Many perils do accompany a Crowne. he ſhoulde finde for one ounce of Honey, tenne pounde of Wormewoorde: wherefore the greate king Antiochus, is greatly commended in the Hiſtories amongs the Romains, for when they had taken away from him the better parte of his Realme, he ſayde vnto them with an inuincible conſtancie: O ye Romaines, in leauing me ſo ſmall a parte of my Realme,A commendable ſentēce of Antiochus and vſurping the moſte greateſt parte thereof (as you doe) you cauſe me to occupie my minde on other matters: and you doe ſo muche the more diſburthen me of the cares which did ordinarily enuiron my ſoule, and held it beſieged. Valerius Maximus in his hiſtories dothe rehearſe that the firſte time the Crowne was preſented to the ſame king Antiochus, before he wold put it vpon his head, he did for a good ſpace fal into contemplation, afterwardes he cried oute with a loude voice, and ſaide: O Diademe more happie than noble: If the moſte parte of the Princes of the earthe woulde conſider diligently the miſeries and cares that doe accompanie them, they woulde not be greatly willing to couet them, but woulde rather diſdaine to lift them from the earthe. We haue as it were the like Example in the Hiſtories of a Tirannous king, who being on a time more penſiue and ſadde than he was accuſtomed, one of his Courtiers woulde gladly haue made him merrie, and ſaide vnto him: Wherfore arte thou ſo ſorie and penſiue O king, and ſéeſt thy Realme proſper and flouriſhe in all things? But this Tirante feeling the anguiſhe of his ſinnes in his heart, anſwered nothing to him.

But afterwards cauſed a feaſt to be prepared of all ſortes of delicate and delitious meates, wiih ſuch ornaments as were requiſite for the celebration of ſuch a great feaſt.A flatterer puniſhed. This done, he cauſed a naked ſweard to be hāged and tied with a thred, ouer the place where he ſhould ſit, and called for this Courtier, and commaunded him very ſtraightly, to ſit him ſelf in that place, which was prepared for him. This miſerable mā being thus ſet, had no will either to eate or drinke, but was alwayes afraid of death, and that the ſweard ſhould fall and kil him. This tirant deliting to ſée him put in ſuch feare, ſaid vnto him: Behold loe ye very true purtraict of my royal dignitie: behold the proſperities and pleſures that my eſtate is ſubiect vnto: behold alſo the iuſte occaſion of my continuall heauineſſe and ſorowe. In all which examples before reherſed, we ſay for a full reſolution, that althoughe all things be ſubiect to mutation after the common law, and courſe of nature, yet there is not one thing more mutable and ſubiect to change, thā Princes and kings are, bicauſe that fortune doth moſt willingly take hold of ſuch as be of an high eſtate, and touch, to triumph ouer their ſpoiles. Wherfore thoſe that be called to ſuch honor and dignitie, ought ſo to direct their actes and dooings, that they may be alwayes found readie, when the Lord and God ſhall call for them.

The ninthe Chapter.

Hovv that clemencie and gentelneſſe, are vertues moſte meete and conuenable for Kings and Princes, vvith many examples alleaged, confirming the ſame.

FOr the better garniſhing the Prince with ſuche things as are moſte méeteſt for his Maieſtie and dignitie,How greatly clemency and gentleneſſe is commended in •• inces. we deſire (as is ſaid in the Chapter before) he ſhould be indued with modeſtie and temperācie to ſerue him as meanes to ſeaſon all hys actions and doings. Leaſt that being at any time ouercome with extremitie of choler, he ſhoulde be ouer raſhe and quicke in his iudgements, in the execution wherof it is to be wiſhed he ſhould rather be more prompt to remit the cryme, that without diſcretion (before the matter be well conſidered and wayed) to puniſh the offender: for commonly ſodayne determinations do bring with them ſuche boyling and ſorowfull repentance, that it maketh vs to deſire that ſame death to our ſelues that we oftentimes procure to others. As we reade of Alexander the great,Alexander wold haue killed him ſelfe for committing an offence raſhly. being on a time in a maruelous furie cauſed Cletus one of his beſte beloued to be ſlayne, the death of whom did heape ſuch gréefe and anguiſh in his heart, that (after reaſon had ouercome his furie) he would haue murthered him ſelfe with his owne hands for a ſatiſfaction of his offence. But for as muche as we will referre theſe matters to the Chapter, where ſhall be intreated how muche crueltie is enimie to Princes, we will ceaſe to procéede any further therein, and intreate of clemencie, gentleneſſe, and mildeneſſe, which are requiſite for Princes, and be things of ſo maruellous an efficacie to winne the harts of their ſubiects, that there is nothing that doth more prouoke the people to loue them and honour them than meekeneſſe and gentleneſſe, nor by which meanes they may more frankly make requeſte to them of any thing without repulſe or deniall to be made therein. Cicero in his Academicall queſtions doth perſuade all Princes rather to communicate with the poore than the riche:Princes in the olde time were wont to be famil • ar with the poore. for (ſayth he) they can not learne any thing of the riche, but to be couetous, to augment their eſtates and dignities, and to maynteyne them ſelues in all pleaſure and delicateneſſe: but with the poore (ſayth he) they ſhal learne to be pityfull and mercyfull. For pouertie is none other thing but a Schole of clemencie and pitie. The Emperour Traianus is greatly commended among the Hyſtorians, bicauſe vppon a time he ſtayed his whole armie, and him ſelfe dyd deſcende off hys horſe to vnderſtande the complaynts of a poore wretched and miſerable woman.The Parthians wold haue their princes familiar aſwell to the poore as the riche. The custome of the Perſians reproued The Parthians (a people very curious in obſeruing the cuſtoms of antiquitie) did ſo much deſire this gentleneſſe and mekeneſſe to be in their Princes (as Homer writeth) that they dyd vpon a time depriue one of their Princes from the adminiſtration of the Realme, bycauſe that he went to the mariage of a noble man & a great Ruler, and within certayne dayes after, beeing required to the mariage of a poore man, he refuſed to doo the like. The maner of liuing of the kings of the Perſians is reproued & condemned of many, for that they vſe to kéepe them ſelues cloſe and ſecrete within their Pallaces, not ſhewing them ſelues to the people but once or twice in the yere, and all to the ende that not yéelding them ſelues to talk, or to bée familiar with the people, they ſhould haue thē in the more greater admiration and honour. The Emperour Antonius was called Pius bicauſe he was pitiful and gracious to all ſortes of people, and namely for that he did vſe a maruellous charitie in the behalfe of widows and Orphanes, for he commaunded the porter of his gates (and that with great charge) that he ſhould know the poore before the riche,A maruellous gentlenes of the emperour Antonius towards the poore. that they mighte bee firſte brought to him to haue audience of their ſutes. And this good Emperour pronounced openly before all people, that they that doo contemne the poore and needy, let them not thinke to be obeyed of the riche. The Hiſtorians write in the life of Claudianus the Emperour, that he was ſo treatable and gentle, and did ſo muche incline him ſelfe towards the ſutes of the poore, that he thought it did not ſuffiſe him onely to giue them audience, and to reſtore them agayne to their right (if they were iniured by any man,) but farther he would giue them alſo counſell in their aduerſities and troubles: which thing he dyd practiſe in the behalfe of a poore afflicted widow, who as ſhe did vpon a time preſent hir ſelf before him to require iuſtice, béeing altogither ouercomee with carefulneſſe and wéeping, this gentle Emperour after he had accorded hir requeſt, béeing moued with a maruellous naturall compaſſion, did wipe hir face with his owne handkercher, wheras many of his gentlemen did maruell, amongs which one of them ſayd to him, that he did too muche abaſe him ſelfe, and he had done a thing that was far vnmete for the maieſtie of an Emperour. But he anſwered wiſely, that it was not ſufficient for a Prince onely to doo right and iuſtice to his Subiects, but alſo to exerciſe the office of humanitie towards thē when the cauſe ſo requireth, for oftentimes (ſayd he) the Subiects, when they departe from the Prince with his good countenance and gentle words, it contenteth their minds better than the benefite of the cauſe that they haue receiued at his hands by equitie and Iuſtice. And this is it that that great king Salomon dothe teache and exhorte vs vnto, where he ſayth,Prouerb ca. 15. that gentle and pleaſaunt words doth aſſwage the yre, as rygorous and cruell words doo ſtirre vp furie: and as he ſayth in another place,Eccleſiaſt 6. that gentle ſpéeche getteth many frends, and appeaſeth the enimie. The tenne Tribes of Jſraell made them ſelues ſtrangers, and refuſed the ſubiection of Roboam the ſon of Salomon, that was their king,3 Kings. ca • . for the rigorous anſwer he made to them (at ſuch time as they required him that the tribute ſhould be diminiſhed) when he ſayde to them: the leaſt of my fingers is more heauyer than the greateſt of my fathers: if he haue made your yoke heauy to you, I will make it heauier, and if he ſcourged you with ſmall roddes, I will chaſten you with whippes. And for ſuche a like barbarous and rough ſpéeche chaunced the diuiſion betwene Juda & Jſraell, when Dauid made his force agaynſt them, for that Naball through his chorliſh aunſwere ſtirred him to anger: but to the contrary Abygail his wyfe by meanes of hir curteous and gentle words did appeaſe him.1 Kings. ca. 25 We finde alſo in the Greeke Hiſtories, that a Philoſopher very liberall & frée in words, wrote an Epiſtle to Phalaris the Tyrante, in the which he accuſed him of his diſſolute life, and amongs other things that he moſte touched, he reproued him bitterly for that he was diſobedient to the Gods, in that he killed the prieſts, and ruinated the temples, and bycauſe he was ſo vnwilling to be moued or ſued vnto for the poore mens cauſes, and dyd refuſe their petitions and requeſts. The good Tyraunt hauing red this accuſation, without any further deliberation made this aunſwere as it foloweth: They that ſay that I doo not obey the Gods, ſay truely, for if I ſhould obſerue all thoſe things that the Gods doo commaunde me to doo, I ſhould doo few of thoſe things that man requireth me to doo. Secondly where you ſay I beare no reuerence nor honor to the Churches, that is bicauſe I know the gods make more account of a good and pure heart, than of many Churches al to bedecked with gold & ſiluer. As touching the Prieſts, you ſay I put them to death: in déede I haue done it, thinking to make a good ſacrifice of them to the Gods, for they were ſo diſſolute, and ſo farre out of order in all their actions and dooings, that in ſtéede of honoring the Gods they were rather a ſlaunder vnto them. And as touching the laſte, whereof thou doeſt accuſe me, that is, to haue ſtopped my mouth and eares from the petitions & requeſts of the poore, thoſe that haue ſayde that vnto thee haue greatly lyed vppon me, for I haue alwayes ſhewed my ſelfe frank and open to widowes and Orphanes, and to ſuche kinde of afflicted people, and haue alwayes had my eares open to ſuche requeſts as they haue made to me. Here you may ſee this wretched Tyraunt, enimie both to God and man, loued better to be charged with theſe other vices, than to graunt to the laſt, the which he eſtéemed to be more greeuous and notable than the others. The Lorde our God willing to inſtruct all Princes and other paſtours, by what meanes they ought to gouerne their flocke, dothe reproue (by the Prophet Ezechiell) the ouermuche ſtraytneſſe that they doo vſe towards their Subiects,Ezechiell ca. 3 4. when he ſayde vnto them: Yee doe commaunde them by force and power. Likewiſe S. Peter, a man that commendeth greatly humilitie,1. Peter ca 5. doth admoniſh all Paſtours, not to be ouer feuere towards their people, but that they ſhoulde rule them as the true ſhepheard doth his flocke. Alexander the great vſed ſuche kinde of facilitie and gentleneſſe of ſpéeche to thoſe that had to doo with him, that euen to ſuche as dyd reproue him of his vices, he would hearken and giue eare: for when he departed out of Aſia, to conquere the Indians, he vnderſtoode that there was one other Nation which was neuer yet conquered, neither of the Perſians, the Meedes, the Grekes, nor of the Romanes, who were called the Garramants, and he béeing very ambitious of ſuche matters, minded to viſite them in his iourney, and when he arriued in their Prouince, he commaunded that the wyſeſt and ſageſt amongs them ſhould come and ſpeake with him, that he might vnderſtande the maners, cuſtomes, and order of liuing of thoſe people, who ſéemed vnto him to be men farre eſtraunged from the faſhions and dooings of the common vſage of other men: whereof when the Garramants were aduertiſed, without any more deliberation ſent vnto hym preſently an olde man, frée and franke in words, and ſtoute in his countenaunce, and one that had neuer ben feared for the preſence of any Prince, Emperour or Monarche: who béeing arriued afore him, after that he had made his due reuerence, began to beholde him with a Philoſophers eye, and knowing very well Alexanders humor,A maruellous ſtoutnes of a Philoſopher of the Garamants. that he was not come into their countrey for any other intente, but to make him ſelfe Lorde and Prince thereof, firing his countenaunce immoueable vppon his face lyke a man that had ben halfe in an extaſie, ſayde to him: Tell me I pray thee O thou Alexander, what wouldeſt thou haue? what is thy meaning? what is thy will and purpoſe? doeſt not thou ſufficiently giue knowledge to the face of the whole world, that thou arte poſſeſſed with an inſatiate greedyneſſe and an inordinate couetouſneſſe, which for a tranſitory ambition that vaniſheth away as the ſmoke) arte not afearde to poueriſhe many to make thy ſelfe onely riche, nor arte not aſhamed of the complayntes and lamentations of the poore widows, and of an infinite nūber of wretched & myſerable people, which thou haſt diſpoſſeſſed of their lands to make thy ſelfe vniuerſall Monarche of the whole earth, nor haſt thou no regard of the effuſion of the bloud of ſo many poore Innocents, but thus with infamy to make thy name euerlaſting and immortalize thy ſelfe for euer: yet if thou couldeſt by thy cruel battels & bloudie victories enioy the lyues of them which thou doeſt kill, to increaſe & prolong thyne owne lyfe, as thou doeſt inherite their goods to augment thy renowne (although it were wicked) yet it were tollerable. But to what purpoſe ſerueth it thée to take away their liues, when thou thy ſelfe lookeſt euery houre that the Gods ſhall take thyne? Oh Alexander, yet if thy deſire had any ende, and that it were bordered and limitted as the kingdomes bee which thou doeſt conquere, thou wouldeſt then giue ſome hope to the people of thy amendemente to come: but know thou, oh Alexander, to what ende this will come vnto, the Gods ſhall giue for a penaunce vnto thée, and to all ſuche ambitious hearts as thine is, which are neuer ſatiſfied nor contented, that aſſoone as death is ready to cloſe vp your mouths,A maruello • s griefe of co •• cience at the pointe of death to ſuch as hau • ſet their •• nds vppon their goods in their life time. and when you are at the laſt poynt of life, you ſhall haue ſo great an vnquietneſſe of conſcience for thoſe things which you haue ſo vniuſtly heaped & gathered togithers, that it ſhall be more gréeuous and harder for you to digeſt than if ye ſhould ſuffer a thouſand deathes togithers. And ſo this old man hauing ended al his diſcourſe, ſtoode ſtill immoueable for a ſpace before Alexander, aſpecting ſome anſwere of him: but Alexander féeling him ſelfe touched inwardly, was toſſed with many imaginations at the reaſons of that wiſe & ſage philoſopher, and in ſuch ſort that this ſpirits were ouercome and vanquiſhed, not able to vtter the effect of his minde to make him any anſwere, by reaſon whereof, béeing confounded and condemned in him ſelfe for his enterpriſes, he returned from thence immediately without hurting, or any wayes annoying the Garramants. The Emperour Tiberius a cruell man in all his doings, was not moued when it was told him that many did murmure and ſpeake euill of his cruelties and tyrannies: but anſwered to them that perſwaded him to bée reuenged vppon thoſe that ſo murmured agaynſt him, that he coulde very well occupie him ſelfe otherwiſe, and ſaide, that mens tongues ought to be frée in a frée Citie. Moyſes that great law giuer of the Lorde, hath lefte vs alſo maruellous teſtimonies of pacience & modeſtie: who although he was many times tormented & vexed with his people, yea euen that they were ready to ſtone him to death, yet whatſoeuer aſſaults theſe ſturdy people did make againſt him, they could neuer driue him from his humilitie, nor put him out of pacience: but to the contrary,Numbr. • 2. he dyd by his continuall prayers (which he made to the Lorde) appeaſe the malice and furie which they had vniuſtly conceyued agaynſt him. The Hiſtoriens doo wryte, that two olde women dyd addreſſe them ſelues to a king and an Emperour, the one to king Demetrius, the other to the Emperor Adrianus, praying thē inſtātly that they might haue iuſtice miniſtred for a certen violence which one had don to them. But theſe Princes being occupied with other affayres did aunſwere them, that they muſt for a time deferre the matter, for that they could not intende it at that preſent, whereat the women beeing gréeued, ſayd vnto thē, that then they ought to giue vp their Empires to others: for princes muſte (ſayde they) be at all times of the day ready to protect & defende the afflicted, and euer willing to render iuſtice and righte to eche one,A king and an emperour gaue audiēce to two poore women. and with that charge yée doo receiue your dignities and kingdomes. And yet notwithſtanding al theſe words, neither of theſe Princes were moued or angrie, and they perceyuing the earneſtneſſe of theſe matrons, began to ſmile, and preſently gaue them audience,Gene 25. and did them iuſtice. And Ioſeph that great Patriarke, beeing ſo cruelly handled at his brothers hands, in ſtéede of reuenging him ſelfe, he delyuered them from famine, which did oppreſſe them ſo muche, that they knew not where to haue any ſuccour or helpe. Denis the Tyraunt king of Si • ilia by force, who hath borne a gret name of crueltie amongs others, and a man hated almoſte of all perſons, vſed neuer the leſſe curteſie towards an old woman, ſuche as foloweth: As he was vppon a time aduertiſed that ſhe prayed vnto the Gods dayly for hys long lyfe and health, where to the contrary he knew that all the reſt of the people wiſhed his death and ouerthrow, (as the very peſtilence of their common wealth) did commaunde hir to be called before him, and he dyd earneſtly require hir to tell him for what cauſe ſhe prayed ſo often to the Gods for his lyfe, ſeeing that he knew very well that all the reſt of the people deſired his death. This olde woman who knew not how to counterfeyte, did diſcouer vnto him hir meaning therein, and ſayde: My ſoueraigne Lorde, when I was a yong woman this Prouince was gouerned with a cruell Tyraunt, whoſe life was ſo noyſome to me, that I did continually wiſhe his death, and to the ende my deſire might take place, I prayed hartely to the Gods in the Temple, that they would deliuer the people from the bondage of that Tyraunt, and that they would ſende him a ſodayne death, which they did, for he dyed in very deede ſodaynly: but the time was ſo vnhappy, that there ſuccéeded in his place a worſe, and a man more diſſolute a thouſande times than the firſt, which is the cauſe that moueth me to flée from my firſt prayer,A greate conſtancie of a woman in p • ace of perill. leaſt the Gods ſhould do as they did before, which they will doo, and now thou arte come, who is worſe than both the others: and for that I feare, that if I make my requeſt to the Gods for thy death, as I did for the others, there ſhal come an other after more wicked and abhominable than thou arte: therefore I go dayly to the temple, and praye to the Gods,An incredible pacions of a Tirant. that they will maynteyne and conſerue thée with long lyfe as thou art. Then this tyrant maruelling at the franke and liberall ſpéeche of this woman, and ſpecially to him who was feared of al men (as he was) without béeing angry at all, fel to laughing, and let her depart without any kynde of puniſhment.

The pacience of Pirrhus king of the Epyrotes, is greatly cōmended in the hiſtories: who (when he was in his warres againſt the Romains in Italy) had certain of his ſouldiers in his cāpe, that as they did ſit at their meate, with opē mouth ſpake vncomly & vndecēt words of him, vſing therin words of defamation, wherof he being aduertiſed by certayn ſpyes who did apprehend them vpon the matter, he commaunded they ſhould immediatly be brought before him, and he aſked of them if it were true they wer ſo outragious of their language, that they durſt blaſpheme the maieſtie of a Prince: Which thing one of them that was more ſtout and careleſſe than the other, did confeſſe vnto him to be true, and did acknowledge they wer greatly forgetfull of themſelues in this cauſe: adding therevnto further,Wyne is the aucthor of miſchief. that if the wine had not failed them at the table, that they were in good waye to haue paſſed further into more vnſéemely woords, putting wholly the fault in the wine, which was the very inſtrument that did force them to ſpeake ſuch things. The reherſal of which matter didde cauſe their colour to come and goe, euen as it dothe when any man féeleth the Surgion put an inſtrument into his ſore wounde,The modeſtie of Pyrrhus king of the Epirots being abuſed by his owne Souldiers. and as though they ſhoulde haue loſte their lyues preſently. Wherat the King made no ſemblance that he was moued or angry any thing at all, but ſayde to them with a chéerfull countenance: My frendes, at another tyme when you ſpeake of your ſuperiours, ſpeake more ſoftly, for ſuch communication (ſayde he) euen the very walles will vnderſtande.

Plato the chief of al the Philoſophers amongs the Grekes, when he tooke his leaue of Dionyſe the tyrant to returne to Athens, Dionyſe, demaunded what report he woulde make of him to other, Philoſophers his companyons, when hée came to Athens whervnto Plato anſwered with a boldneſſe conformable to his wiſedome, that the Philoſophers of Athens had not ſo much leyſure as that they woulde loſe any tyme to ſpeake of him or his doings, giuing him to vnderſtand by this franke anſwere, that his lyfe was ſo out of order as the Philoſophers (who did occupie them ſelues commonly in graue and weightie matters) would not vouchſafe to conſume their tyme to make any reherſall of the acts of a wicked man, and ſayd they rather merited to be buryed in the perpetual darkneſſe of forgetfulneſſe, than to bee brought in reherſall before men. Whiche anſwere although it were very ſharpe and nipping, and ſcantely to be borne, euen by a man very pacient, yet notwithſtanding he diſſimuled the matter, and did not once make any ſhewe by countenaunce that he was any thing angry or moued thereat.

Thus wée haue brought foorth a great numbre of auncient examples of méekeneſſe and gentleneſſe, whiche to ſome peraduenture at the fyrſt ſhewe will ſéeme ridiculous, and to bée but fables, but bycauſe they bée written by ſo many notable and famous authours bothe Grekes and Latines, we ought to giue them credite, and wee ſhoulde do them greate iniurye and alſo greately diſcredyte oure aunceſters, who haue alwayes to this preſente daye, had them in great eſtimation and reuerence, now to bring their greate wiſedome and granitie in queſtion.

Examples of gētlenes and clemencye whiche haue paſſed in this our time.And nowe we will ſhewe you ſome example of the ſame matter which hath paſſed in theſe our dayes, to the end that ſuche princes and greate lordes (as ſtande ſo muche vppon their honours, may when they féele themſelues touched as it were vpon the finger, frame themſelues ſomwhat to bear with the follie and boldneſſe of their ſubiects.

The Jtalians write in theyr hiſtories and Annalles, that vpon a time when the Pope wente out of the caſtell Angel, in Rome in his accuſtomed magnificence, an olde manne a ſtranger and vnknown, newly come to the citie (and not hauing ſeene any ſuche things before) began to laughe aloude, that the Pope and all the Cardinalles heard him, who maruelling at the matter, demaunded of him by and by the cauſe of his diſordinate laughing. This old man that was ſo aged that there was nothing left vnto him of all his membres to ſtand him in any ſtede (but onely his tung) anſwered redyly with a high voyce neuer ſtaying thereat:A greate moske of an old man. the occaſion of my laughing (ſaid he) is, why Saint Peter was ſo poore being in this worlde, and ſo ſimply apparelled, and left his ſucceſſors ſo rich and pompous. Which anſwer when al they that ſtode by herd, ther was not one that was offended any thing therat, but began al to laugh at the matter, as he himſelfe did. Pope Sextus the .iiij. who was a religious man of the order of S. Francis, was exalted to the dignitie Papal: A while after, a Frier of his own couēt, that had ben one of his moſt familiars, came to Rome to viſite him, the Pope hauing receyued him cry courteouſly (to ſhew him his great ſecrets) led him into his treaſorie where he had great plentie of precious ſtones, riches and other treſures, where he ſayd vnto him ſmiling, Brother, you ſee I can not ſay that whiche S. Peter my predeceſſour ſayde, that I haue neither gold nor ſiluer: I do confeſſe that ſayde the Frier, holy Father,A ſecret nippe by a gray Fryar to pope Sextus the iiij. Riche • enimy to holineſſe. neither can you ſay as he ſayd to the impotent, lame, and leaprous, ryſe and go your wayes, giuing him ſecretely to vnderſtande thereby, that riches be enimies to holyneſſe: And the Pope knowyng that he ſpake nothing but that which was true, was not diſpleaſed thereat, but of himſelfe did afterwardes tell the ſame to a greate number of Biſhoppes and Cardinals that were not then preſente. Raphaell one of the moſte excellenteſt Paynters that euer Italy bredde, was vppon a tyme inuited to dinner too a Cardinall in Rome, where as the Pope and many other Prelates were preſente. Thys Cardinall when dinner was doone, ſhewed to them that were preſent (as a maruelous thing) a table of the ſayd Raphaels making, in the which was painted the figure and portraiture of S. Peter and Paule, to the ende that they might iudge of the excellency therof, and after they had well beheld the ſame in all partes, it was commended of them all as an excellent and maruellous thing (except of two Cardinalles) who ſaid that the table was very excellent, but that they had their faces made ſomewhat too redde and to much coloured. Raphael being a frée man of ſpéeche,Two cardinalles taunted by Raphael the excellent painter. ſaw that his workmanſhip was condemned, and that by ſuch as had no knowledge to iudge therof, ſayd vnto them openly: My lordes, be not abaſhed though they be a little too red, and too muche coloured in the face, for I did it of purpoſe to declare vnto you, that in heauen they be as red as you ſée them here in this table, euen for ſhame that they haue to ſée the churche gouerned by ſo wicked and euill paſtors as ye be: with the which anſwere they were nothing offended.

The modeſty of an erle of Jtaly being taunted by one that was whippedAn Erle, a great lorde in Jtaly did beare very gently the lyke anſwer of a poore offender, that was condemned to bée ſcourged, who moued with pitie to ſée him whipped thorow the towne, ſéeing him go very ſoftly ſayd to him: why goeſt thou no faſter, that thou mayſt be the ſooner deliuered from thy payne? But this miſerable fellowe béeing vnwoorthye the counſell of ſo noble a man, ſayde to him: Counte, when thou ſhalt be whipped or led to any kinde of puniſhment as I am, go thou at thy owne pleaſure, and ſéeing that I ſuſteyne the payne, ſuffer me to go as it pleaſeth mée.

We haue brought foorth ſo many examples for mekeneſſe and gentleneſſe,How princes ought to vſe the vertue of modeſtie. that wée feare it dothe offende the eares of the readers: it remaineth for vs now therfore ſomewhat to inſtructe Princes howe they oughte to temper thys their clemencie, leaſt by vſing ouermuche familiaritie, they fall into an other euill, which will be as pernicious to them as the vertues of true modeſtie and gentleneſſe ſhall be profitable: for all extremities bée odious: and there is nothyng that dothe more darken the maieſtie of a Prince, nor that maketh him more ridiculous, than too muche to imbaſe him ſelfe, as that in ſtede of ſhewing the maieſtie of his place, and to giue examples of his nobleneſſe and greatneſſe, he doo not bring himſelfe that ſtate, that he bée made a pray to all the worlde, and faſhion himſelfe to be ſcorned and deryded as a mocking ſtocke to his people and ſubiectes, as that gamſter Nero, Nero pleſant before the people. who was ſo ſhameleſſe and diſſolute in al his dooings, that in the preſence of all men, he woulde ſing and daunce, and ſomtyme dreſſe and diſguyſe himſelf into the faſhion of a Woman (thinking that by theſe his wanton and fooliſh behauiours, he ſhould pleaſe his people:) which things princes ought not only to beware of in their ordinarie conuerſations and talkes, but alſo in their garments and other geſtures and publike goings, which oftentymes be the very and true teſtimonies of the inwarde harmonie of man:The externe actiōs of mā do giue ſufficient teſtimony what he is inwardly. as the wyſe man very well doth declare vnto vs in Eccleſiaſtious, that the garments of the body, the countenance and the geſture, do giue ſufficient vnderſtanding what the man is. For which diſorders Gregory Nazianzen a man of a ſingular learning, beholding one day in Athens, Iulianus the Apoſtata emperour of Rome (béeing but a yong man,) by the inſolencie of his geſtures, and by the mouing of his membres did ſodeynly prognoſticate his euill happe to come, as it is written in the Tripartite hiſtorie: for after that he had ſeen and perceyued his immouable necke, the continual mouing of his ſhoulders, his furious and ſtaring countenance, his impacient and vnmeſurable marching, with a greate number of other vnhappie lykelyhodes that did appéere in him, (the reherſall whereof, woulde bring no edifying or profite to the hearers, but onely laughter) and further a certayne lyghtneſſe in him ſodenly to condemne thoſe things one day which he had allowed the daye before, withoute hauing any certitude or concordaunce in his queſtions and aunſweres. This holy man I ſay, euen as wrapt • with the ſpirite of Prophecie,A prophecie vpon Iulianus the Apostata by Gregory Naziazen. cryed oute with a loude voyce, and ſayde: Oh what a monſter dothe the common wealthe of the Romaines nouriſhe and bring vp?

¶ The tenth Chapter.

VVhat Iuſtice is, and vvhat profite and commoditie the ſame bryngeth to gouernemente, and hovve that vvithoute the vſe thereof, Kingdomes can not be called kingdomes, but dennes and receptacles for theeues and robbers.

The deſcriptiō of Juſtice according to the mind of S. Auguſtin IVſtice hath ſuche affinitie with the vertue of Clemencie (whereof wée haue intreated before) that if ye ſeparate the one from the other, they ſhall bée as nothyng, and withoute any force or effecte. Saincte Auguſtin (a graue author in the Churche of GOD) doothe wryte, that if wée take awaye Iuſtice from gouernemente, Kyngdomes ſhall bée nothyng elſe but very neſtes and dennes for theeues: For (ſayeth hée) ſuppreſſe Iuſtice in anye Domynion or Kyngdome,P. 〈…〉 oug • 〈…〉 the mo • 〈…〉 what bée they then but harboures and places for théeues? and where bée places for théeues but in Kyngdomes that bée withoute Iuſtice? Furthermore (as Cicero doothe wryte,) the puiſſaunce of Iuſtyce is ſo greate, that euen thoſe that doo repoſe them ſelues in wyckedneſſe and myſchiefe can not maynteyne theyr iniquities withoute ſome parte of Iuſtice: For yf the captaines of théeues and robbers dooe not deuide egally their praies, eyther they ſhal be killed by the reſte, or elſe vtterly lefte of them. Iuſtice is a vertue (ſayeth Ariſtotle) that doothe containe and comprehende all the reſt, ſhe is only the guyde and conſeruatrix of all humaine ſocietie, and yéeldeth to eche man that apperteyneth to him: no common wealth or humaine policie can be gouerned or mainteyned withoute her ayde and ſuccour. Whiche Plato that diuine Philoſopher doothe acknowledge in the fourth booke of hys Common wealthe, where hée writeth that the moſt chiefe and moſte excellente gifte that GOD hath giuen to men (conſydering the myſeries wherevnto they bee ſubiect,A notable ſentence i • Plato in his bokes of a comon wealth.) is that they are gouerned by Iuſtice, whyche brydeleth and reſtrayneth the boldeneſſe of the furyous, conſerueth and maynteyneth the innocentes in their ſimplicitie, and rendreth to euery one egally that belongeth to him according to his deſertes.

The Emperour Seuerus was ſuch a louer of Iuſtice,The emperour Seuerus a great louer of Justice. that he neuer made lawe or pronounced any ſentence, but firſte he woulde haue the ſame allowed and approued by the aduiſe of .xx. wyſe and learned menne in the lawes. And as touching ſuch matters as concerned the warres, and other martiall affayres he always tooke the aduiſe and opinion of the moſte auncient ſouldiers and beſte experimented Captaines that hee coulde fynde.Domitianus empe • our e •• nte to the poore and a greate fauorer of the rich. Suetonius vpon the lyfe of Domitianus the Emperour, dothe recite many vices wherevnto hée was ſubiecte, but one of the moſte cruell and notable that hee was infected wythall, was, that hée puniſhed the poore, and pardoned the riche, and ſo eyther for money or affection did peruerte Iuſtice.

But for as muche as the Princes of oure tyme doo not exercyſe the place of iudgemente themſelues (as the Princes did in the olde time) yet they ought at the leaſt to be very vigilant and curious to know & vnderſtand wel ye maners, the vertue, the integritie of lyfe, and the ſufficiencie of ſuche as they doo depute: for elſe they ſhall one daye be called too accompt for the wrongs and iniuries of their miniſters. Plutarke writeth in his politikes, & Plato in his cōmon wealth that there is no miſchiefe more pernicious in any common welth than the buying & ſelling that is made of offices. For they which be riche,Such as buy their offices in greate, ſell afterward by retaile. buye for money that which ought to be obtayned by wiſdome and vertue: and ſo it commeth to paſſe, that thoſe that buye their offices in greate, doo afterwarde ſell iuſtice by retayle: and vpon this miſchiefe dooth ryſe the briberie and corruptions of theſe mercenarie Iudges, who doo make themſelues fat by the calamities and miſeries of the poore people, bring themſelues to great poſſeſſions, and make their houſes mightie euen by the pilling and polling of good men. The Emperour Seuerus was ſo great an enemie to corrupt Iudges, that he ſayd he had alwayes one finger ready to pull out the eyes of thoſe that he knewe to be ſuche.The emperour Seuerus a great enimy to corrupt iudges.

The Egiptians had alwayes mercenarie Iudges in ſuche ſuſpition and contempte, that they dyd alwayes ſweare ſuche as they choſe into the place of iudgement, and therein did charge them vppon payne of death they ſhoulde not violate their othes, nor giue any iudgement contrary to righte and equitie, although they were ſtraightly commaunded to the contrary by their Princes. And to the ende they ſhould haue alwayes their othes printed in their remembraunce, they cauſed to be ſet vpon the iudgement ſeate, the image of a Iudge, hauing his eyes put oute, and his handes cut off, ſignifying thereby, that they oughte not to be parciall to any man, nor to receyue money or other brybes to defeate Iuſtice.

Alexander Seuerus dyd puniſh his ſecretory for abuſing Juſtice. Alexander Seuerus, Emperoure of the Romaines, is verye muche commended of the Hiſtoriens, bycauſe that hée dydde punyſhe his owne Secretarye, béeynge infourmed that hée cauſed the eſtate through bryberie to violate iuſtice, in diſquieting thereby the poore, and maynteyning the riche in their naughtineſſe and wickedneſſe. Herodotus the Greke writer dyd greately commende Cambyſes King of the Perſians for his carefull diligence in puniſhing the wicked iudges that did peruerte iuſtice:Cambiſes king of the Perſians cauſed a Iudge to bo fleyne bycauſe he dyd peruert iutice. for as he was vpon a tyme aduertiſed by the teſtimonie of many, that a Iudge called Syſamnes, was corrupted by money to pronounce falſe iudgement, (euen at the ſame inſtant that his offence was diſcouered) he cauſed him preſently to bée flayne (béeing aliue) and commaunded that his ſkinne ſhoulde bée nayled ouer the ſeate where the Iudges were accuſtomed to ſit to pronounce iudgement, and that it ſhould remayne there for euer, to the ende that other Iudges taking an example therat, ſhould beware from thencefoorth that they doo not defile them ſelues with the like offences: and ordeyned further, that the ſonne of the ſame Iudge ſhoulde ſupply firſte the ſame ſeate, to the ende he ſhould be admoniſhed by the example of his father, faythfully to miniſter iuſtice. Plato a man that thought he could neuer commende iuſtice too muche, hath left vnto vs in writing, that this excellente vertue of Iuſtice is commonly defiled in two things, the one is, that when the puniſhment of the offence requireth expedition, the Iudge by fyneneſſe and of purpoſe doth deferre the Iudgement of the matter, to the ende that by prolonging of tyme there ſhould bée ſome meanes founde for to ſaue the offendour: the other is, that when the offence is notable, and that it deſerueth paines of death, or ſome other corporall puniſhment, it is ſtayed and turned into a certayne ſumme of money, and by meanes hereof, men that are offenders get muche libertie, and haue great hope (by force of their riches) to haue their offences remitted, and to eſcape the daunger of death.

If theſe Ethnikes, who had not ſuche knowledge of god as we haue, haue deteſted the violaters and infringers of iuſtice, how muche more ought we to doo the like, conſidering the threatnings that are made vnto vs for the ſame by the mouthe of the Lorde. Let vs hearken therefore to the exhortation in this behalfe, that Salomon (one of the moſte ſageſt and wyſeſt Princes that euer bare Scepter) maketh vnto all Kings and Iudges,An exhortacion of Salomō to Judges. and other that doo ſitte in place of miniſtration of iudgement: Geue eare (ſayth he) you Kinges and Princes, and marke well you that iudge the coaſtes of the earth, learne and open your eares to heare, you that gouerne the multitude, and that delighte in muche people, for the power is gyuen to you of the Lorde: who will marke diligently your dooings, and wyll ſearche your thoughtes, bycauſe that when yée were miniſters of hys kyngdome yée haue not Iudged iuſtely, nor haue not regarded the Lawe of Iuſtice, yée haue not walked accordyng to the will of GOD, wherefore he ſhall appeare fearefully vnto you, and that very ſoone, and he ſhall gyue a harde iudgemente to ſuche as bee in the places of iudgemente, to the ſimple ſhall be graunted mercy, but thoſe that bée in Authoritie, ſhall ſuffer greate tormentes, for the Lorde that is Ruler ouer all, ſhall excepte no mans perſon, neyther ſhall he ſtande in awe of any mannes greateneſſe, for he hath made the ſmall and the greate, and careth for all alyke.Wiſdom ca. 6. To you therefore (Oh Kings) doo I ſpeake, that ye may learne wiſedome, for they ſhall bée iuſtly iudged that haue kepte iuſtice.

Beholde lo, a maruellous inſtruction for earthly Iudges, that haue no mynde but vppon the worlde, and bée a ſleepe in the darkeneſſe of ambition and worldely honour, and ſet all their felicitie to make them ſelues greate and maruellous to the people, and after their deathes to leaue their children inheriters of their glorie. Let them hencefoorthe therefore, I ſay, goe to the Schole of the wyſe, to refourme their lyues, and to knowe how that thys lyfe is caducall and tranſitorye, and that further they ſhall bée iudged, euen as they haue iudged others, and of ſuch a Iudge, to whom alſo al our thoughts be knowen.

The .xj. Chapter.

Hovv that crueltie and tyrannie are cheefe enemies to Iuſtice, vvhere alſo is shevved vvherein the good Prince differeth from the tyrannous Prince, vvith ſundry examples confirming the ſame, gathered as vvell out of the Greeke as Latine Authors: vvhich vvyll bring great pleaſure and contentation to the Reader.

IVſtice hathe not a more greater enemie than crueltie and tyrannie:Tiranny chief enimy to Justice. which bée things very monſtruouſe and abhominable in man, who is a noble and excellent creature, made to the image and ſimilitude of God, borne to bée méeke and gentle: but if he bée once defiled and infected with thys wycked Tyrannie, he is (as Ariſtotle ſayth) like a thing tranſformed into a brute beaſt, and become enimie both to God and man. But to the ende we may know the good Prince from the tirannous Prince, I will ſet foorth vnto you here certayne differences of the good princes and the tyraunts (which I haue collected out of a great number of good authors.Wherin the good prince differeth frō the Tyrant.) The Tyraunt vexeth his people with Subſidies and vnreaſonable Exactions, and layeth heauy burthens vppon them: the good Prince doth not exacte vpon his ſubiectes, but for things that are neceſſarie and behouefull. The tyraunt conuerteth all his exactions into pompe, pleaſures and braueries ſuperfluous and vnprofitable. The good Prince to the contrary imployeth all for the ſauegarde, defence, and conſeruation of his Subiects, the ſtrengthning of his Realme, and to reſiſt the incurſions of ſuche as would trouble the quietneſſe of hys people: the Tyraunt woulde be feared and redoubted of his Subiects, without rendering any loue of his behalfe agayne. The good Prince would bee faythfully loued of his Subiects with a true and ſincere heart, and loueth them agayne with a paternall zeale and amitie.Aristotle in his pollitikes. The tyraunt doth rule and gouerne his common wealth by diſſembling, deceite and couetouſneſſe: the good Prince doth gouerne by prudence, integritie of life, and well doing. The tyraunt is gouerned by flatterers, clawbackes, and other ſuche kinde of vermine that doo bewitche and enchaunt his ſenſes with pleaſaunt things, as fantaſies, colluſions, and newes: the good Prince dooth not take in hande or execute any thing, but by the aduiſe and counſell of the wyſe and ſage. The tyraunt feareth nothing more, than that the people ſhould agrée togithers and bee of one minde, fearing thereby that they ſhould conſpire agaynſt him: the good Prince deſireth nothing more than to nouriſh and mayntayne peace amongs his people: and if there riſe any debate or ſtryfe amongs them, trauelleth by all the meanes and wayes he can to reduce them agayne to good will, mutuall loue and amitie. The tyraunt béeing ſtyrred and moued (as writeth the Prophet Ezechiel) is as a rauening wolfe ready to ſhed bloud: or as Plato ſayth, a conſumer and deuourer of the people. And the Wiſe manne knowyng very well his propertie, nameth him a fierce and greedy Lion, or a Beare that is hungry and thirſty for the fleſh and bloud of the poore people: which ſaying is confirmed by S. Paule, when he ſayde (béeing eſcaped from the crueltie of Nero) he was deliuered from the throte of the Lion: but to the contrary the good Prince hath ſuche care ouer his Subiectes,Qualities required of good princes. as a good Father hath ouer his children and familie, or as a good Shepheard hath ouer his flocke: who (as writeth Iulius Pollux to Commodus Caeſar) to the end he would haue him garniſhed with thoſe things that are required at his hands, ought alſo to bée méeke, iuſte, gentle, magnanimious, liberall, maſter of his owne will, carefull, induſtrious, vigilant, puiſſant in counſell, ſober, ſtable and firme in words, prompt to forgiue, and flow to reuenge. And hauing thus now made an end of the differēce betwene good princes and tyrannous princes, I will now (folowing our accuſtomed maner) produce ſome examples of thoſe that haue ben moſt infamouſly renoumed in tyrannie and crueltie, to the ende that Princes ſéeing their diſorders and inſolencies (by the teſtimonies of the moſte faythfull and moſte credible authors that haue written) ſhould be admoniſhed to eſchue ſuch vices, leaſt that their poſteritie haue not cauſe to write of them, as we doo now of others. And bicauſe Heliogabalus a Romayne Emperour, hath borne the firſte name of wickedneſſe in his time, we will put him firſte in the ranke,The monsterous life of Heliogabalus according to the testimonie of many aucthor • and to the ende that his monſtruouſe life ſhall be the better authoriſed, we wil recounte it according to Lampridius, Eutropius, Iulius Capitolinus, and many others. The firſte beginning of his Tragedies was, he cauſed his brother to be ſlayne, afterwards he maried his ſtepmother, the mother of his brother whom he had thus killed, and immediately after he was choſen Emperour: in ſteede of well prouiding for his Empire, and giuing good orders, that his common welthe ſhould be well gouerned and ruled (the rather to come to his enterpriſes) he baniſhed all the wiſe and ſage perſonages of his dominions, afterwards he ordeyned a worſhipfull colledge of bawdes, of bothe kinds, who did openly (in the preſence of all people) cauſe youth of bothe ſexes to be defiled: the ſeruice of theſe people was ſo agreble to his minde, that he vſed them as pages to ſerue him as other great Lords are ſerued of their houſhold ſeruants. Beholde lo, the firſt zeale of this beaſtly Emperour to his common wealth. Now when he had ended and finiſhed this his notable worke, he woulde then take vpon him the office of an Orator, and made a long Oration to them, in the which he did perſuade them by wanton and ſlender reaſons to inuent al the new & vnacuſtomed means that they could of baudry and filthyneſſe, and that with all libertie. And the better to bring them to his lore, he exhorted them to put away all ſhamefaſtneſſe, and that they ſhould become bolde and ſhameleſſe, bicauſe that ſhamefaſtneſſe and baſhfulneſſe were chéefe enimies to all pleaſures: and not contenting him ſelfe with theſe abhominations, he gaue himſelfe wholly to be caried away with his wanton and impudent deſires and luſtes, that he cauſed foure naked women of the fayreſt in all his prouince to be tyed to a charyot, and ſo led through the ſtréetes: and alſo when he was at hys meat he would be ſerued with foure other women naked as the others were, to the ende that by ſuche meanes his people with al libertie ſhould be prouoked to wantonneſſe and whordome: and bicauſe nature had giuen him an excellent beautie in all his lineaments, aſwell in his face, as in the proportion of his members, he was ſo effeminated that he would faſhion him ſelfe like a woman, and the better to folow them, he would trim him ſelfe in their habites, and counterfayte their behauiours and countenaunces, and dyd deſire further,An abominable deſire of an emperour. amongs hys other filthyneſſe, to bée tranſformed into a woman, to the intent that he mighte proue the pleaſures of the feminine Sex. And therfore not ſtayed nor contented with all theſe aforeſayde beaſtlineſſe and laſciuiouſneſſe, this diuell incarnate did perſuade him ſelfe therevnto (that no wicked ſpirite or diuell coulde deuyſe the lyke,) but as one ſinne draweth another, ſo he did fantaſie in hys mynde, that by arte he mighte be tranſformed into a woman. And the better to put in execution this hys Diabolicall luſte, he cauſed all the chiefe and excellente Surgions and Phiſitians of hys tyme to be gathered togythers to worke this feat, and they béeing aſſembled togithers promiſed him that he ſhould haue al ſuch ouertures and cuts as he would deſire, and that he ſhould be made apte to haue the company of a man, as a woman hath: By which perſuaſion they gelded and cut him in all places neceſſarie for the ſame, but in the ende he was made (by the iuſt iudgement of God) vnprofitable in both the ſexes. And now to the intente the vertuous eares of thoſe that ſhal heare the maner of this his loſeneſſe & ſlipperineſſe of life, ſhall abhorre and deteſts the ſame, and frame them ſelues to eſchue the like, we think it expedient to declare alſo after what ſorte, and to what purpoſes he imployed the reuenue of his realme (for it was one of the moſt opulent Monarches that euer was) and as he paſſed all others in all kinde of impudencie, ſo did he excéede all men in hys diſpenſes: for you ſhall not reade in the Hiſtorie of any Author (what ſo euer he bée) that there hathe benne founde eyther Emperoure, King, or Prynce ſo prodigall in fooliſhe and excéedyng expenſes, as he was, who, as they ſay that haue written of his lyfe,An incredible expenſ •• of Heliogabal • s. made neuer any banquette (after he was Emperour) that coſte hym not aboue thréeſcore Markes of golde, which after our account is two thouſande and fiue hundred Duccates: and all the delicious and moſte delicate meates that he coulde fynde, he woulde haue, as the Tonges of Pecockes and Nightingales, the Combes of the Cokes, the genitories of all the moſte rareſt kynde of Byrds that coulde bée had, and woulde cauſe hys Table to bée furnyſhed withall, and woulde eate of them, ſaying: that there was no ſauſe ſo good as coſtlyneſſe.

And he thought it not ſufficient for to féede hym ſelfe with ſuche delicates, but he woulde cauſe hys houſholde ſeruaunts alſo to bée fed with ſuch rare kinde of meates, as the Lyuers of Pecocks, egges of Partriches and Pheſants, and ſuche other kynde of viands, which were good for none other purpoſe but to prouoke the ſtomake, & to ouercharge the ſame: and in the ende he was ſo blinded in his voluptuouſneſſe, that he cauſed his Beares and Lyons to bee fed with ſuche kinde of meate: he was alſo ſo pompous and coſtely in his garments, that as you may reade, he neuer ware commonly one garment but one day, and he was ordinarily clothed with golde or purple, enriched and beautified with all kinde of precious ſtones. And as touching the reſt, as the vtenſiles of his houſe, they were all either of golde, ſiluer, Iaſper, Brouze, or Porphire, yea euen too the pottes which he vſed for the excrets of his body: and he was in the ende giuen vp to ſuche a reprobate minde, that when he wente to horſebacke he woulde cauſe the ground to be couered with the limal of golde or ſiluer, thinking the earth to be vnworthy to ſerue him as a footeſtoole, or to touch his féete. Beholde lo, in ſumme, the principall poynts of the laſciuious lyfe of this miſerable Emperour, who in the end by the diuine iudgement of God was payed with an hyre worthy his tragicall lyfe, for he was killed by his owne ſeruaunts, and carried throughoute all the ſtréetes and market places of Rome: afterwards, hauing a great ſtone hanged about his necke, was caſte into Tiber by the conſent and agréement of all the people, hauing his body (for an honorable funerall) buried in the bellies of Fiſhes. Now hauing declared vnto you very exactly the maners and dooings of Heliogabalus Emperour of Rome, it ſhall not bée ſtraunge, folowing our purpoſe, to rehearſe in this behalfe the crueltie and tyrannie of Aſtyages king of Medes, little or nothing inferiour to the other aforeſayde, who dreaming one nighte a certayne dreame concerning his daughters childe (which dreame he thought he mighte not well diſgeſte, fearing that hereafter it woulde take effecte) determined to preuent the childes fortune. And to the ende he mighte the better bring the ſame to to paſſe,The child that is here mentioned was ſo muche fauored of fortune afterward that he was ſurnamed the great Cirus king of the Perſians as it is amply declared in Herodotus. he cauſed Harpagus (one that he loued beſt of any in all the Realme) to be called and deliuered to him the ſame childe in ſecrete, and commaunded that he ſhoulde kill him by one meanes or other oute of hande for certaine cauſes which he would not diſcloſe to him at that preſent, and not to make any man priuie therunto. Harpagus hauing receiued this charge, began to haue a maruellous combate in his minde, for as the pitie he had of the yong infante, did drawe him on the one ſide, ſo the crueltie and feare of his maiſter, did threaten him on the other ſide, but reaſon did take ſo muche place with him in the ende, that he was perſuaded, not only to ſaue the life of the childe, but alſo to cauſe it to be brought vp in ſome ſecrete place from the knowledge of his maiſter: yet he coulde not handle the matter ſo finely nor ſo ſecretely, but that in the ende Aſt • ages had vnderſtanding that Harpagus (contrarie to his duetie as he thoughte) had ſaued the life of this childe. Which thing he did diſſemble for a time, with ſo good a countenance towards Harpagus, that he thought him ſelfe without all ſuſpition. Afterwards vpon a day he made Harpagus to dine with him, hauing before cauſed one of his children to be ſlain, which he had made one of his Cookes to dreſſe, as thoughe it had bene ſome other meate, and cauſed it to be ſerued at the table, withoute any knowledge to Harpagus, wherof he ate very willingly.The cruelty of Astiages king of the Medes. But Aſtiages inſatiable in his cruelties, was not ſatiſfied, that he had made him onely eat the bodie & fleſh of his owne childe, but further he cauſed his féete and head to be put into a diſhe and ſerued likewiſe to the Table, to the entente he mighte knowe what he had eaten, and thus ſitting at the boorde, he demaunded of him in mockerie, if he thought his meate were good: To whom Harpagus fearing to haue a woorſe miſcheefe at his handes, anſwered modeſtly: that all things were good at a kings table. Hauing ended theſe cruelties of Aſtiages, we ſhall not doe Maximilian another Emperor of Rome, any wrong to put him in the Theatre amongs the others, who biſides an infinite numbre of cruelties wherin he was delighted,The cruelty of Maximianus Emperour of the Romaines. ordinarily he had one in common that paſſed all the others, for he cauſed the bodies of men being aliue, to be tied with the bodies of dead men, face to face, and mouthe to mouthe, and ſo left them togithers, till the dead body by his putrifaction had killed the liuing body. The Emperor Tiberius (who ſhal make an end of our examples of crueltie,) ſeemeth to me to haue paſſed all the others in crueltie, that the Hiſtorians at any time haue euer made mention of: For he commaunded vppon paines of deathe (that thing which I read not of any other, but of him only) that no man ſhould lament, wéepe, nor ſighe, or make any ſemblance of ſorowe for thoſe which he put to deathe innocently. And he had thoſe that were purpoſely deputed in all ſuche cruelties as he did execute, that had none other charge but only to marke and beholde all aboutes, if there fel any teares from any bodies face, or if there paſſed any ſighes from any, or whether they gaue any manner of ſignification of heauineſſe or greefe for the ſame, which if they did, they ſhoulde ſodenly be caryed to the place of execution, and to be puniſhed with the ſame paine that he was, whoſe innocencie they did lament. After, when he was well ſatiſfied of ſuche kinde of Martirdomes, he would then deli • e to deuiſe ſome others, as farre from all humanitie as the others. For he would make thoſe that ſhoulde be executed, to drinke without al meaſure before they were ledde to the place of execution, and after they had well drunke, he would cauſe all the conduites of their bodies to be bounde and tied, that they ſhould not make their water, and ſo would leaue them languiſhing vntil they ſhuld die with extréeme rage and paine: And all Virgines that were condemned (before they came to the place of execution to ſuffer) he woulde alwayes cauſe them to be defloured with his varlets, that with their liues they mighte alſo looſe their virginitie. I coulde likewiſe reherſe the crueltie of Phalaris, king of Cicilia, and of many others that did murther an infinite numbre of innocentes,The cruelty of Phalaris king of Cicilia. cauſing them to be put into a Bull made of braſſe, with fire round about it, to the intent that the pacients within, being in their tormentes, might make a noiſe like the roring of a Bull, leaſt that vſing their accuſtomed voices, they ſhoulde moue the aſſiſtantes to pitie. But it ſhall ſuffiſe amongſt ſo great a numbre of ſuche kinde of tirannies, that mighte be gathered out of the Hiſtories, to haue rehearſed only theſe fewe, to the ende that Princes and all others that ſhall vnderſtand theſe abhominations, ſhuld take heede that they do not headlongs, caſt themſelues into the ditch where others are falne before them.

The twelfthe Chapter.

A Treatiſe of Peace and VVarre, and the difference of the one from the other, things neceſſarie to be red by Princes and Magiſtrates that haue the gouernment of Realmes and Common vvealthes.

PEace is moſte chiefly to be deſired of all Princes for the good gouernemente of their realmes and dominions, and there is no one thing that doth more continue the ſame, and conſerue the dignitie royall of the Prince, than to keepe the ſubiectes in vnion, amitie and concord: and the prince to ſhew himſelfe louing towardes them, as he deſireth to be béeloued and honoured of them againe. For there is no defence, force, or pollicie, that maketh the Prince more ſtrong and more redoubted than the loue, quietneſſe, and good will of his people and ſubiectes,The force of the prince cō ſisteth in the vniō and cō cord of the ſubiects. with the which being fortified and armed, he ſhall be without all ſuch ſuſpition and feare, as commonly Princes are ſubiecte vnto. And nowe for as muche as many Hiſtorians bothe Greekes and Latines haue very aptly taughte the manner howe to make warres, I wil not intreat thereof at this preſent: but rather exhorte all Princes to flie from it as a thing moſte daungerous and pernitious to all common welthes.The aucthor perſwadeth princes to flie from warr • s. But to the end they may the better learne to abhorre the one, & to embrace the other, I will manifeſt to them by ſundrie Examples as well the damages and inconueniences of the warres, as alſo the contrary howe requiſite and neceſſary a thing peace is, and the commodities thereof:Peace, the ſpring and fountaine of all humaine felicity. Being as it were the ſpring and fountaine of all humaine felicitie, gouerner and nurſſe of all that the vniuerſall worlde containeth. Peace I ſay giueth being and ſtrengthe to all things: ſhée kéepeth and conſerueth them in ſuche ſorte, as without hir aide and helpe in one inſtante they woulde be ouerthrowne, deſtroyed and ſpoyled: for by hir aide the lande is tilled, the fieldes made flouriſhing and gréene, the beaſtes féede quietly, Cities be edified, things ruinate be repaired, antiquities be augmented, lawes be in their force, the common wealth flouriſheth, religion is maintained, equitie is regarded, humanitie is embraced, handie craftes men be ſet a woorke, the poore liue at eaſe, the riche men proſper, learning and ſciences be taught, with all libertie, youthe learne vertue, olde men take their reſt, virgines be happely married, Cities and Townes be peopled, & the world is multiplied. But I pray you O mortal men, that haue any ſparke of humaine nature, enter into your ſelues, & iudge if it be not a mōſtruous and prodigious thing that nature hath bred and brought forth a liuing creature,Man only borne to loue and concord. only capable of reaſon, hauing certaine ſimilitude of the Godhead, onely borne to loue and concorde, and yet alwayes peace is better receiued amongs other brute beaſts than with him,Brute beasts do liue more quietly togethers than men. The deſcriptiō of the concord of beaſts and beaſts although they be depriued of the vſe of reaſon, yet they liue quietly in peace and concord one with an other. And that it ſhall be founde true, marke, the Elephant ſéeketh the companie of the other Elephantes. The Cranes and Storkes haue a certaine confederacie and aliance togither: by the which the one dothe aide and comforte the others. The Antes and Bées haue one common wealth and pollicie amongs them: yea and the moſt fierce and cruell beaſtes of the earthe, what brutiſhneſſe ſo euer they be of, doe not ſo muche degenerate from kinde, that they purſue one an other.Peace amōgs wolues and other furious beasts of the earth. For one wilde Bore doth not by violence take an other. One Lyon dothe not diſmembre an other. One Dragon doothe not exerciſe his rage againſt an other. One Viper dooth not hurt an other And the concorde of the Wolues is ſuch, that it is receiued in a Common prouerbe. And further, if we will be indifferent iudges, and wel conſider the vniuerſall order of nature, we ſhall not finde in any parte therof but very Harmonie, peace, and mutual concorde. Let vs marke well the ſphéeres and celeſtial bodies, that although their motions be ſundrie, and in like manner their properties and forces contrary: yet it is ſo, that they doe regarde mutuall vniformitie amongs them, and doe performe and ende their courſes and reuolutions by times appoynted and determined for them by nature, and what are more contrary amongſt them ſelues than the foure Elements: yet alwayes they haue ſuche a Simpathia and accorde amongs them,Peace amōgs Elements. that they doe keepe themſelues in one certaintie, compaſſe, and courſe, withoute hurting or anoying the one the other. The fire dothe not conſume the aire, but dothe nouriſhe and kéepe it in his boſome. The aire enuironeth the water, and by a mutuall embracing, dothe encloſe it and keepe it within certaine limites, as likewiſe the water doothe the earthe. And can there be founde in all the order of nature, any thing more vnlike than the bodie and ſoule?The deſcription of the coniunctiō of the body and ſoule. and yet alwayes they be ſo well conioyned and tied togithers, that they cānot be ſeparated by any other meanes than by death. And theſe things in like manner doe not only appeare in ſenſible and liuely things, but alſo inuegitable things, as Plantes and Trees in the which we muſt acknowledge certaine ſimilitudes of great concord & amitie. For amongs many plantes and trees, if ye take away the males, and kéepe them from their females, they wil corrupt and wither, and ſo continue in perpetuall ſterilitie: as we ſee at the eye,The Ʋine amorous of the H •• e. Take the males from the females •• o a many plants and they will be come barren The Adam • nt lo • eth yron. The amity betwene gold and Mercu •• . the Vine dothe embrace the Elme, and dothe reioyce and delight of her preſence. Likewiſe the Iuie is ſo amorous of certaine trees, that it keepeth them companie after they are deade and withered. And what things are ſo far • e from feeling as the ſtones be? And yet thoſe that are the greate ſearchers of Nature, haue acknowledged ſome ſparke of ſecrete amitie in them: for the Adamante loueth Iron, and draweth it vnto him, and retaineth it in ſuche ſorte, that when a man ſhall take it away, it ſeemeth to ſuffer ſome paſſion. This maruellous puiſſance of amitie, ſéemeth to extende likewiſe to Metalles, which we ſee manifeſtly, that Mercurie is ſo affected to Gold, that if he be neere it, he plungeth incontinently into it, as if he were rapt and caryed away with ſome extreeme loue. I dare well adde vnto this a thing more maruellous (but to the euerlaſting cō fuſion and ſlaunder of man) that euen the very Diuels and wicked ſpirites themſelues (by whoſe malice the firſt aliance and concorde betweene God & man was broken) haue a certaine amitie and confederacie togither,The wicked 〈◊〉 haue 〈◊〉 ac •••• 〈…〉 . in ſuch manner that they do exerciſe their rages and tyrannies againſte vs by a mutuall conſent and accorde: But Oh immortal God man, (to whome peace is more neceſſary than to all other creatures) only doothe deſpiſe and contemne the ſame. And yet, if you wil compare man with other beaſtes, and behold and note him well from the head euen to the foote, you ſhall not finde any marke or token in him that doth not promiſe peace. And as for brute beaſtes, nature hath prouided to the contrary, apt armor to defend thē in their kinde, as to Buls he hath giuen hornes, to Lions nailes, to wilde Bores furious teethe, to Elephants long ſnoutes, to Dolphins ſharp prickes poynted like ſpurres, to Crocodiles harde ſkinnes impenitrable, with greate and ſtrong nailes, to Serpentes venime, which doth ſupply the want of other defences. Biſides all this, Nature hathe giuen to ſome beaſtes a hideous forme, to ſome flaming eyes, to others ſome a fearfull crie, and terrible manner of lowing: but to man ſhee hath not giuen nor prouided other armor but wéeping & wailing: and therfore it is farre vnmeete that he ſhould be borne for war who aſſoone as he is brought forth vpon the earth, knoweth none other meanes to demaunde any ſuccor or aide but by weeping and crying. Let vs marke his figure (in whom the very Caracter of God is Imprinted) and we ſhall not perceiue it hideous or fearfull as other Beaſtes be, but meeke, gentle, pleaſant, and amiable, euen very marks and tokens of perpetual amitie and concord. Marke his eyes,A marueilous effi • acy of the eyes, to concyl • at amyſſe among men. & you ſhal ſee them to be two faire lights, and meſſangers of the ſoule, which ſhew not ſo furious or burning as other beaſtes do, but pleaſant and delectable, alwayes lifted vp towards heauen, from whēce he tooke his beginning, the beames wherof haue ſuche puiſſance in all creatures, that it ſeemeth it ſhould be ſome charme that Nature hathe giuen to man, to pierce into the very depthe & profound partes of our harts: ſhee hathe giuen man alſo armes to embrace one an other, and to him only is giuē the delite of kiſſing, for a more ample teſtimonie and ſeale of amitie.Only man doth ki • ſe laugh and weepe. To man only is giuen laughing, the very token of mirthe and pleaſantneſſe. To man only is giuen teares, which be faithfull meſſengers of (clemencie and mercie) and dothe ſometimes ſtande vs in ſteade of ſpunges to drie vp little fumes of choller that doe nowe and then riſe amongs vs.

Likewiſe ſhee hathe giuen man a voice, not ſharpe and ſhirle as ſhaée hathe done to other beaſtes, but ſwéete, pleaſant, and harmonious. And yet nature not thinking it ſufficient to garniſhe him with all theſe giftes: but ſhée hath giuen him the vſage of reaſon and ſpéeche, a thing of an incredible force and puiſſance to nouriſhe amitie and good will amongs men.Man is giuen to felowſhip and enimy to carefulneſſe and ſolitarineſſe. Further ſhée hath ordained to man a companable felowſhip to driue away all carefulneſſe and ſorowe, and to make him the better eſtéemed, ſhée hathe induced him alſo with knowledge and learning, wherby he ſhal be able to bridel the moſte hautieſt and barbarous Tirant vpon the whole earthe. And further, to bring him to his full and entier perfection: ſhée hathe grauen in him certaine ſparkes of godlineſſe and vertue, that (euen withoute any precepts or teaching (only guided by Nature) he can diſcern the good from euill. And biſides all theſe giftes and fauours of Nature for the more increaſe of amitie, ſhée hathe ſo appoynted and ordered all things, that one hathe néede and helpe of an other, euen from the greaſteſt to the leaſte. And ſhee hathe not ſo ordained and appoynted that any one prouince ſhall bring foorthe all things that are neceſſary for the vſe of man: but ſhée hathe diſpoſed all things in ſuche order, that one ſhall borowe, and as it were deſire ſome one thing of an other, the better to tie and confederate vs firmely togithers. And thus loe you ſée howe Nature a gratious mother to mankinde, hathe lefte vnto vs many meanes and wayes whereby we may encreaſe amitie and concord. And further if we will ſearche diligently through all the ſtate of our life,The amity coniugall is more excellent than any other loue is. we ſhall perceiue that without a mutual peace and loue which dothe maintaine and conſerue vs togithers, the memorie of mankinde ſhould remaine wholly buryed and extincte for euer. For firſte of all, if it were not for the loue that is in Matrimonie, amitie (which is moſte noble, moſte excellent, and moſt holy) and for deſire of procreation, mankinde ſhould periſhe immediatly after he is brought forthe into this world. And if it were not alſo for the loue and diligence of Nurſes and Midwiues,Man is ſo fible of himſelfe at his birth that without the helpe of others he ſhould be deuoured of brute beasts. A deſcription of the incredib • e amity of fathers towards their childrē. by whoſe ſuccour and ayde we are defended and nouriſhed (our feebleneſſe and imperfection is ſuche) as we ſhould bee deuoured of wylde beaſts, and ſerue as meate for them. And let vs note the great loue of the fathers and mothers towards their children, which is of ſuche force, that they loue them before they ſee them (beeing yet in their entrailes) a loue certayne that returneth agayne from the chyldren to their parents, whom they doe likewiſe nouriſh and ſuſtaine in their ages, euen vntill death call for them, and after deathe render them againe to the earth, from whence they came: and they make them alſo liue agayne beeing dead, for as of a tree béeing cut, ther • groweth and ſpringeth foorth other branches, that continueth the kynde from time to time: ſo theſe children whom they haue procreated, doo make their names euerlaſting, and as it were to lyue for euer from age to age. And to bee ſhorte, nature dothe ſtirre and pricke vs forward by ſo many meanes, and with ſo many inſtruments of hir infinite prouidence,The aucthor doth ſhewe by order, the cō tentions and debates that is at this day in the estates of this our life. to make vs loue togithers, that we ought to be aſhamed ſo to ſhed the bloud one of an other of vs. But oh vnhappie and miſerable wretches that we are, I am aſhamed to confeſſe that I muſte needes, that although peace was ſente from aboue for the onely vſe of man, and that he ſhould embrace the ſame, yet it is ſo, wée may ſee at this preſent day, that the Pallaces and publike places ſounde of nothing elſe, but of diſſentions and debates, yea and ſuche, as the Ethnik • s haue not had the lyke: for although the moſte parte of Europe bee not repleniſhed with Proctors, Procurators, and Aduocates, yet in no place there wanteth great number of Pleaders and Suters without all meaſure, who in theſe dayes do conſume the moſte parte of their age to deuoure the bloud and ſubſtance one of an other. Now doo you marke this pityfull ſpectacle, ſearch further, and viſite the moſte notableſt Cities in the world, where the Citizens bee enuironed with one wall, ruled and gouerned with one law, and as it were ſayling in one ſhippe, and bee likewiſe in common perill of lyfe and death: yet alwayes amongs many thouſands of families, whereof the common wealth is formed, yée ſhall with muche payne finde one that is without ſome diſcorde or diſſention.Diſcord in mariage. Will you ſearche further, and ſée what is done in Mariage where fortune is common, the houſe common, the bed common, the children common: and that more is, where there is ſo great a cōmunitie of the bodies, that there ſéemeth two to be tranſformed into one, yet wickedneſſe doth ſo preuayle, that ſcarſe amongs an infinit number, yée ſhall hardely finde one that dothe not offende in ſome one thing or an other: for commonly either the huſbande complaineth of the wife, the wife is gréeued with the huſbande, or the children with the father & mother, and can not agrée one with an other.Diſſention and diſcord euen amongs them that profeſſe learning. The author doth condemne the contentions and ſtrifes that one ſchole hath ageinst an other, and ſpecially thoſe that write apologies, inuectiues or Satyres. Let vs leaue mariage, and ſpeak of learned men, bicauſe that learning & ſcience ſhould take away from man al affection, and ſhold ſo well reforme euill maners, that ſuche as do profeſſe the ſame, & giue their minds wholly vnto it, ſhould become heauenly, godly, and maruellous before the eyes of the worlde. But oh inſupportable griefe, if yée will marke with an attentiue mind, you ſhall finde that warre is open amongs them, not bloudy warres, but certaynly vngentle and cruell warres: for one Schole ſtriueth agaynſt an other, the Vltramontanes with the Citramontanes, the Rethoritians with the Logitians, the Perypatetians with the Ptoniens: and for the moſte parte all the controuerſies and tragedies are not grounded but on tryfles and things of ſmall value, and yet of ſuche ridiculous contentions their colour dothe ſo ryſe and inflame them, that although they fighte not with Launces and other Engins of warre, yet they ſpare not to purſue one an other with ſuche fierceneſſe, and to gyue ſuche blowes with the ſtroke of a penne, that the markes thereof ſhall appeare to their poſteritie, and leaueth their renoumes ſo well paynted and ſet out, that the ages folowing ſhall beare wytneſſe thereof. And yet thys is not all that I haue ſayde vnto you, for if yée will ſearche further,The inward and domesticall enimy of men. euen into the inwarde parte of man (who is a liuing Creature compoſed of many péeces and partes,) you ſhall finde that he hath no greater enimie than his owne ſelfe, for he combateth continually with him ſelfe, reaſon fighteth agaynſt the affections, the affections againſt concupiſcence, charitie draweth him one way, and ſenſualitie an other way, ſo that couetouſneſſe, ambition, the diuell, the world, and the fleſh be all camped within his body, & make open warres vppon him. Ought not wée now to bluſh for ſhame (béeing ſuche as we are) to preſume to name our ſelues Chriſtians, when wée differ ſo farre from Ieſus Chryſt our Captayne and Chieftayne: for marke the order of his comming, and ye ſhall finde when he deſcended from heuen out of the boſome of his father, to take our humanity vpon him, to reconcile vs to our god, he choſe his quiet time when al Realmes & Empires were at peace, to accompliſh his legation vpon the earth.Eſay. 5. Which thing the prophet Eſay ſeing it long before, did prophecie of his comming, ſaying: one people ſhal not lift them ſelues agaynſt an other: nor battayles ſhall not bée exerciſed.pſal. 17. And Dauid in the Pſalmiſt dothe confirme the lyke, ſpeaking of the comming of Ieſus Chryſt, and ſayde: Iuſtice ſhall be exalted in theſe dayes, and peace ſhall bée plenty. Beholde lo, how Dauid and Eſay (ſtirred by the ſpirite of God, ſhewing vs the comming of Chryſt into the earth) did not promiſe vs a gouernor or conqueror of cōmon wealthes, as a warrior or a triumpher, but a prince of peace:Pſal. 75. which he doth alſo cōfirme in an other place, whē he ſaid, yt his place was made in peace, he ſaid not in fortreſſes, tentes or pauillions, but in peace. And marke S. Paule (who of a man of muche vnquietneſſe and cruell life, was made quiet and gentle,Corin. 1. ca. 13. how he preferreth charitie (which is none other thing but peace & tranquillitie) aboue all other Celeſtiall giftes: as in many places he nameth charitie the God of peace. But let vs note well how the Lorde God abhorred and had in hatred Warriours, and ſuch as make ready Marchaundiſe of humaine bloud, when that he would not haue Dauid to buyld his Temple, although he ſayde he had founde a man according to his hearts deſire, and that bycauſe onely he was polluted with thoſe that he had kylled in the warres: but he would that it ſhould bee Salomon hys ſonne, which is as muche to ſay in the Hebrue tongue, as peace: and yet it was by the commaundement of God alwayes, that Dauid did take in hande all his battels. But now if the warres enterpriſed by the commaundement of God, dothe pollute and defile man, how ſhall wée render accounte of thoſe warres which we enterpriſe to make of malice, enuie, and ambition. If a good king hath ben accounted to bee polluted for ſhedding the bloud of Infidels and Ethenik •• , ſhall not we bee countable for ſhedding of ſo much chriſtian bloud as is dayly vppon the earth, which hath ben bought ſo deare by ſo great and excellent price, as by the bloud of the ſonne of God? Oh you Chriſtian Princes, conſider well the beginning of the reigne of Ieſus Chryſt (who is the very true purtracte and figure of yours) the continuation and the iſſue thereof,At the birth of Jeſus Christ the A • gells did pronounce peace. and yée ſhall perceiue, that at his birth the Angels ſounded not the warres, nor they did not publiſhe triumphes, victories, and braueries: but onely the peace exalted by the Prophetes, deſired by the Apoſtles, and commended vnto vs of the Lorde. Further, Ieſus Chryſt being growen into mans yeres, what dyd he teache, exhorte, and expreſſe to his Diſciples, by ſo many his Parables and Documents, but onely peace? ſaying vnto them: peace bée to you:Math ca. 10. and did commaunde them alſo to doo the like, when he ſayde: if yee enter into any houſe, yee ſhall ſay, peace bee vppon this ho • ſe: who taſting very well of his holy doctrine, in the prefaces of their Epiſtles wiſh always peace vnto them to whom they write, as S. Paule dothe to the Romanes, Corinthians, Epheſians and Hebrues And Chryſt for a further confirmation therof, ſayde vnto his Apoſtles:Iohn. ca. 13. doo you vnderſtande how yée ſhall bee knowen to be my diſciples? if yee haue peace and loue among you, yee ſhal be knowen to be mine. Behold lo, the armour of Ieſus Chriſt, and of his, beholde I ſay his Egles, his Lions, his ſignes and markes, by the which he would haue his knowen and diſcerned from others. Thus if the children of God were knowen by peace, thē truly by the cōtrary things we may iudge who be the children of the Diuell. And further his zeale was ſo much towards peace, that he thoght it not ſufficient only that he preached, publiſhed, & pronounced peace in all the time of his beeing heere before his paſſion,Iohn ca. 20. but being neare the anguiſh of death, willing to recommende the ſame to his Apoſtles after his death (as a thing that he moſte chiefly delighted in) did admoniſh them to loue one an other, as he had loued them. After he ioyned to it:Iohn. ca. 14. I giue you my peace, I leaue you my peace. Herken therfore O ye couetous men, he left them not Caſtles, townes, fortreſſes, nor other ſuch vanities, but onely peace. What did he after the celebration of his holy Supper (feeling then the moſt furious aſſaults of death) did he not pray his father to kepe his diſciples in his name, that they might be one with him? Beholde lo, the teſtimonie of amitie and loue of Ieſus Chriſt, which did not onely pray his father they ſhould bee in amitie and loue togithers, but that they ſhoulde be alſo knit to him, to ſhew vnto vs thereby the way of the euerlaſting vnion and peace to come. And yet not ſatiſfied wyth this, but he ſhewed him ſelfe to his Diſciples after his tryumphant reſurrection, ſaluting them with the gracious ſalutation of peace, when he ſayd (manifeſting himſelf) peace be amongs you. And our Lorde nameth him ſelfe father of vs all, he calleth vs his children, he willeth vs to call one an other brethren. Seeing then we haue the place of fraternitie togithers, wherfore do wée ſo muche ſearch the death one of vs of an other? he nameth him ſelfe alſo the Shepheard, and calleth vs his ſheepe, and who did euer ſee ſhéepe fight one with an other, what ſhal rauening wolues do thē, when that the ſhéepe ſhal pull in péeces and diſmember one an other? what ment he by this ſaying, when he called him ſelfe the ſtocke of the vyne, and named vs the ſtalkes and braunches of the ſame, but onely to ſhew vs a very example of loue and concorde? If therefore in one vyne the braunches ſhall combate one agaynſt an other, what monſter ſhall that bée in the order of Nature? and yet yée ſée it dayly practiſed amongs men, who bée ſo hungry of the bloud the one of the other, that they ſeeme as though they would draw it out, euē to the laſt drop. What ment S. Paule when he ſayde, that the Churche is none other thing but a body framed and compoſed of many members to cleaue to one head Ieſus Chryſt?In the frame of mans body compoſed of contrary things there is peace, harmony, and cō cord. And who did euer ſée one eye fight agaynſt another, one hande agaynſt an other, one foote agaynſt an other? for in all the frame of mans body, although the parts thereof bée vnlike one to an other, yet we ſée in it a very harmonie, concorde and peace. And it is a thyng farre from all reaſon, that the members ſhould haue contention or ſtryfe togithers, that are ſo ready to helpe and defende the one other, by certayne mutual actions, and that ſo diligently, that if the eye be in any danger of hurt, the liddes are ready to ſhet and cloſe them incontinently to ſtande them in ſtéede as a helpe or defence. And if the head bée in daunger of hurting, the hande preſenteth it ſelfe incontinently to ſerue as a buckler and a defender. And further, if the law of Ieſus Chriſt doth commaund vs that we ſhal do good to thē that haue deſerued euil towards vs, and that wee ſhoulde pray for them that perſecute vs, what ſhall become of them that for a light offence, or for a money matter do ſtir vp ſo many controuerſies and variances? Our Lord Ieſus Chryſt doth teach vs to liue as the birdes and foules of the ayre, not to care for to morow, and al to the intent he would driue vs from the vayne truſt and confidence of this incertayne riches, & pul out of our harts the inordinate affection and deſire thereof, which is commonly the cauſe for the moſte parte of all warres that is enterpriſed: and for this cauſe Chryſt ſayth, they that lament & ſorow, and be put out of their poſſeſſions,Math. 5. and ſuffer perſecution for my ſake, be happy and bleſſed, for theirs is the kingdome of heauen. And I pray you good Chriſtians, what great teſtimonie of loue is it, when he exhorteth vs that we ſhould lay down our oblation that we bring to the temple, & call to our remembraunce if we haue any hatred or malice agaynſt our neighbours, to ſéeke firſt to be reconciled to them before wée offer it vp? What token of loue is it when he would gather vs togythers to him, as the Hen dothe hir chickens vnder hir wings? Thoſe men that bée ſo thirſtie of the bloud of their neighbours, bée not they the very Kytes that murther the chickens of Ieſus Chriſt? And note well with what ſharpeneſſe he reproueth. S. Peter, when he woulde haue vniuſtly defended him, béeing in hazarde of deathe. But vngratefull wretches that wée are, howe dare wée communicate the holy Supper of the Lorde togythers (whych is a true Bankette of amytie and loue) hauyng yet our handes embrued wyth the bloud of our neyghbours?An exclamatiō gathered vpon the gentleneſſe amongs brute beasts, the better to bring men to loue and cōcord. Beasts do defend themſelues none other way but by the armor that nature hath giuen them when they fight. and how dare wee deſtroy them, for whoſe healthe and conſeruation the Lorde dyd ſuffer deathe? howe dare wée bée ſo lyberall of their lyues and bloud, ſeeyng that Ieſus Chryſte hathe ſhedde hys owne bloud to ſaue and redeeme them? Oh abhominable thyng before God? Oh ſtony hartes, that yée haue not at the leaſt ſo muche compaſſion of your chriſtian brethren, as the moſte cruell and fierce beaſtes haue one of an other? who as we haue ſaid before, do not exerciſe their rage and crueltie one agaynſt an others, & if by chaunce they do, they vſe none other armour thē that nature hath giuen thē: And they haue alſo a modeſtie in their fightings, for after one of them is hurte, they departe the one from the other: but amongs men they neuer ceaſe commonly in their combats, till the ſoule be departed from the body. And alſo if brute beaſts do fight, they fight but one agaynſt one, ſo that you ſhall neuer ſee ten bulles aſſayle other ten, or twen • ie lions fight with other twentie lions,Beasts do-not combate for light cauſ • s as men do: but when hunger doth inforce them, or if any mā goe about to hurt their yong ones. as we ſee commonly fiftie thouſand men ouerthrow other fiftie thouſande in the fielde: and that more is (which is a thing greatly to our reprofes) if brute beaſts do combat or fight, it is not for light cauſes and trifles, but when hunger and famine dothe enforce them, or if that any body goeth about to hurte their yong ones: but men oftentimes for a very ſmall cauſe, eyther for a certayne vayne title, or vpon the luſtineſſe or couragiouſneſſe of their harts, will put them ſelues into the fielde, and that done, they are not aſhamed in their prayers to call the Lorde their father, euen when they goe to the ſlaughter of their brethren. They deſire his name may bee ſanctified, but what can more diſhonour the name of the Lord,An alluſion of the prayer of our Lord. than the hatred thou haſt agaynſt thy neighbors? That his kingdome should come, how are we ſo bolde to pray for the comming of the kingdome of Ieſus Chryſt, when that Dauid the wiſe Prince feared in ſuch cauſes to preſent him ſelfe before God? we rather oughte to deſire that the mountaynes ſhould fall vpon vs to couer vs, than to appeare before the iuſtice of God, béeing ſo polluted with the effuſion of the bloud of our neighbours. That his vvyll should be done in earth as in heauen, he did driue the Angels out of heauen for their diſobedience agaynſt him, and beeing vppon the earth he preached none other thing but peace, and yet thou arte enimie to thy neighbour: thou doeſt pray that he woulde giue thee this day thy dayly breade: How dareſt thou demaunde breade of the father of heauen, when thou burneſt the Wheate and Houſes of thy brethren? Thou eateſt hys trauell, and yet thou deſtroyeſt hys ſubſtaunce: but oh good Lorde, why do we not tremble when we deſire hym he would pardon vs our offences, as he wold we shold forgiue others, when wée be ſo far from forgiuing, that we go to murther oure brethren. Wée praye to him alſo that he woulde deliuer vs from temptation, and yet we oure ſelues tempte oure brethren, and put them in great peril. And lykewiſe we pray to him to deliuer vs from euill, and go dayly aboute nothing elſe but wickedneſſe and miſchief. Hauing now ſhewed certaine principall poynts of ſuch things as appertained to the declaration of the commoditie and profit that peace dothe bring,An exhortaciō to princes to flye frō warre with a deſcription of infinite euels and miſchiefes that growe ne ••• . I will nowe declare what warre is, and what glory and fame they carry awaye that do exerciſe it, to the ende that comparing the one with the other, you may iudge how damageable and pernicious it is to mankynd. Will ye vnderſtand what warre is? thinke that you ſée before your eyes a great company of men aſſembled togithers with pale and drouſy faces, hydeous and horrible, with barbarous cry, eyes al burning and flaming, prouoking wrath and anger, the noyſe and ratling of armour, with an horrible thundring of cannons, then a furious aſſault all full of rage and fierceneſſe, a ſlaughter of the dead, ſome diſmembred, other ſome lying vpon their felowes half dead, the fleldes all couered with dead carkaſes, the flouds and riuers all ſtayned with humaine bloud, one brother oftentymes fighting againſt an other, kinſman againſt kinſman, fréende againſt fréend, all ſet on fire one to ſlay the other,A compariſon of the warres of beasts and men. and yet ſcarſly haue any cauſe of enmitie betwéene them. Wilte thou vnderſtande further the very ſpectacle of the warres howe pitifull it is? Haſte thou ſéene the conflict betwéene the Beare and the Lyon, or any other beaſts of contrary kynde? what fretting and foming? what crueltie is it to ſée them diſmember and pull in péeces the one the other? how muche more ſtraunge is it to ſée man ageynſte man, ſo furious one ageynſt an other, and as it were tranſformed into a brute beaſte, and all to exerciſe his rage and crueltie vpon his neyghbour, beſides an infinite numbre of other euils and miſchefes, that depend thervpon? and thoſe poore ſimple people, who haue buylded made and garniſhed ſo many faire and beautifull Cities, haue gouerned and ruled them, and by their trauell and labour, haue enriched, fortified and maynteyned them: Euen by reaſon of theſe outragious warres and controuerſies they ſée them ſometymes in their owne preſence made ruinate, defaced, and throwen downe, their cattall taken from them, their corne and fruite of the earth (before it is ripe) cutte downe,The calamities and miſeries that followe warre are here deſcribed. their townes and villages brente, and that whiche is more cruell and inhumaine, oftentimes they bée killed and ſlayne. And when there is preparation made for the warres, euery manne is afrayde, and in continuall daunger, and when the ſame is in execution, there is no famylie that doothe not lament and weepe, and taſt the miſerie thereof. For then the handycrafts waxe colde, the poore be conſtrained to faſt and die of hunger, or elſe to haue refuge to vnlaufull exerciſes to help and ſuſtein their liues, the virgins be violated, the chaſt matrons remayn bareyn in their houſes, the lawes be ſtill, humanitie is extinct, equitie is ſuppreſſed, religion is cōtemned, the ſacred places are prophaned, the people pilled, the poore olde men bée captiue, and ſée their children ſlain before their eyes: the yong men are out of order, giuen to al kinde of wickedneſſe: yée ſhall fynde an infinite number of Widowes and as many fatherleſſe children, the Prince is enuyed, and the common people béeing oppreſſed with taxes, and ſubſidies, conceyue hatred agaynſt him, and all is full of murmures and curſes. And I pray you mark with what difficultie they entertaine ſo many ſtrangers men of war? what prodigalitie is vſed in expenſes for the preparation to the warres, as well vppon the ſea, as on the lande? what laboure and toyle is there vſed in making of Fortes, bulwarks, and rampiers, clenſing of dyches, preparing tentes, carrying munitions, charyots, cannons, armoures, and other ſuche diuelliſhe deuiſes for the warre, continuall making of watches, and ſetting foorthe of ſcoutes, and ſuche other like exerciſes of warre, not without continuall feare and perill whereſoeuer they bée, and yet ſpeaking nothing of the infinite trauell of the poore ſouldiers, and their maner of liuing whiche is ſo auſtere and cruell, that euen the very beaſtes are not ſo muche troubled as they are.Theſe laſt be the reaſons of S. Augustine in his booke de ciuitate dei where they be amply deſcribed. For the ſely beaſtes hyde themſelues the night tyme in the caues of the earth, but the poore ſouldier watcheth almoſte continually: and if by chaunce he taketh his reſt, it is eyther at the ſigne of the Moone, or the ſigne of the rayne, froſt, ſnow, or wind, and he muſt always haue his eare at the grounde to harken and watche (as the aſpis doth (leaſt he be ſurpryſed: he endureth hunger, heate and cold, and when he vnderſtandeth the heauie token of the battell, he dothe thinke to himſelfe that he muſt eyther receiue ſodein death, or elſe kil and murther his neyghbour: and thus for vj. Crownes in the moneth he bindeth himſelfe to the hazarde of the blowe of the Cannon: ſo that amongs all the ſeruitudes and ſlauerie of the worlde, there is none like or to be compared to the miſerable lyfe of a ſouldier.

Alas,Gentle reader haue good regard to this that doth followe for thou ſhalt finde a maruellous doctrine therin touching the miſeries of our humaine life. was it not ſufficient that nature had created man poore and miſerable, ſubiect to many calamities and miſeries, but further we our ſelues muſt adde warres for a more burthen or miſchief, ſo ſtraunge and pernicious, that it paſſeth all others? a miſchief ſo plentifull & fertile that it comprehendeth in it ſelf all kinde of euil? a miſchief ſo peſtilent and contagious, that it doth not only afflict the euil and wicked men, but alſo layeth his moſt cruell blowes vppon the poore innocentes. Plinie that graue aucthor and many other haue leſt vnto vs in writing, that notwithſtāding two thouſand yeres paſt, the phyſitions had diſcouered thrée hundred kindes of diſeaſes or more: wherevnto mans body is ſubiect, and therwith continually afflicted, beſydes other newe diſeaſes that did appere dayly not accompting amongs any of them the inſupportable burthen of olde age (a diſeaſe incurable) nor making mention of any towns in Aſia, Europe and A • rike, which are ſoonke with their inhabitants, ſome ruinated by tempeſts, ſome ſwallowed vp into the intrayles of the earth by emotions and ſodain quakings of the ſame, ſome oppreſſed by the falling of the mountains, & other ſome drowned and eaten awaye by the violent incurſions of the ſeas, nor naming an infinite numbre of venims, poyſons, and peſtilences, wherwith our liues are beſéeged and continually threatned: yet for all theſe afflictions and miſeries, which haue and do dayly fall vpon vs, we ſpare not to pull in péeces, to diſmembre, mangle, and ſearch the death one of other, and that with ſuche vehemencie, that our crueltie is abhorred amongſt the very Ethnikes. And yet if oure rage were exerciſed vppon the barbarous and heathen people, it might be the better borne withall, and the victorie thereof might bring ſome contentation to the conqueror. But Oh good Lord, will we know what be the glories and triumphs of them that are victorious amongs vs? Their ſafegard and conſeruation is the ruine of their neighbors, their riches are the pouertie & diſpoyling of others,The victories that christians haue one of an other are most lamentable. their ioy is the ſorow and lamentations of others, their triumphs are infelicitie of others: And yet oftentimes it is the victorie of Cadmus where as well the victors as thoſe that are vanquiſhed, in the ende doo wéepe and lament: For there was neuer warre ſo happie that in the ende euen the conqueror himſelfe did not repente if he had any ſparke of humanitie in him, which hath appeared euen amongs the very Ethnikes themſelues, who haue acknowledged the ſame by their owne teſtimonies, as that good Emperour Marcus Aurelius, who vppon a day receyuing his triumph for a greate victorie that he had gotten ageinſt the enimies of the Empire, féeling in his conſcience the wrong that hée had doon to his neyghbor, when he was caryed in his Charyot to receyue his tryumph, began too ſaye to hymſelfe: what more greater follie or vanitie maye happen to a Romain Emperoure,A maruellous worthy and noble ſaying of an Ethnicke Emperour. than when he hath conquered many townes, diſturbed the quiet, deſtroyed Cities, razed fortreſſes, robbed the poore, enriched tyrantes, ſhedde muche bloud, made an infinite numbre of widowes and orphans, then in recompence of all theſe iniuries, to bee receyued with triumph and glorie? Many are ſlayne, many haue trauelled, & one only hath caried away the glory. After hée addeth theſe woordes: By the liuyng gods (ſayde hée) when I was ledde into Rome in ſuche tryumphe, and ſawe the poore caytiues captiues in yrons, and vnderſtoode the lamentations of widowes, behelde caryed before mée an infinite treaſure euill gotten, and remembred the poore innocentes ſlayne, if I did reioyce outwardly, I did wéepe wyth greate droppes of bloud in my harte, and began to exclaime againſt Rome to my ſelf, and ſayd, Come hither Rome come hither O thou Rome, wherefore dooeſt thou reioyce at the Infortunate chaunce of others? arte thou more aunciente than Babilon? more beautiful than Hely • more richer than Carthage? more ſtronger than Troye? more peopled than Thebes? more enuironed with ſhips than Corinth? more pleſant than Tyre? more happie than Numance? that were decked with ſo many notable things,A maruellous p •• ſſance of ſinne which doth cauſe them that haue neither God nor law faile the ſcourges the of. and kepte with ſo many good and vertuous men, and are nowe all periſhed and deſtroyed: thinkeſt thou to remayne foreuer, flowing with ſo many vices, and inhabited with ſo many vicious men? Take this one thing for certein, that the glory that is at this houre vppon thée, hath ben vpon them, and the deſtruction that is falne at this preſent vppon them, ſhall afterwards happen to thée. Marke O Chriſtians what vertues, what oracles, be vnder the barke of the woordes of an Emperour: who not being any wayes lightned with the light of the goſpell, yet he had neuer reſt in his conſcience, but felt thoſe bitter gnawings of the worme (that Eſay ſpeaketh of) that neuer dieth, but terrifieth and crucifieth the ſoule inceſſantly with ſuche ſtrength and force, that euen the Paynims themſelues that haue no knowledge of God do taſte thereof.

And lette vs ſearche a little further, and wée ſhall fynde, that this Warre ouer and beſydes the euyls and miſchieues beforeſayd, engendreth and carrieth with it two other mortall enimies to mankinde, which are famine, and peſtilence, the very ſcourges of the iuſte indignation of the wrathe of God, as it is amply wytneſſed in the Booke of Kings.2. Kings. 24. For the fieldes béeing abandoned of their ordinary huſbandry through the incurſions of the wars, they bring no more ye fruits of the earth, but remaine deſolate, which is the cauſe that the poore people haue not wherwith to be noriſhed, and being oppreſſed with famine eate of al ſortes of peaſe, rootes, & other vnholſome things for mans body, which doo ſo putrifie, that in ſtede to turne to nutriment they do ingender in thē corrupt & venomous humors,Of warres come pestilence and famine. Math. 24. wherof the peſtilence & other contagious diſeaſes take their roote & beginning. And for this cauſe the Lorde ſhewing to his diſciples the euils that ſhould happen after that he had fortolde to them that one nation ſhould riſe againſt an other, kingdome againſt kingdome, he added incontinently, how that one ſhuld be infected of an other, and that there ſhuld be peſtilence & great famine throughout al prouinces of the earth. Behold lo the triumphs, behold the commodities & the diſcōmodities of the wars, which are ſo familiar at this day amongs yong Princes, that they will warre one vppon an other euen vppon reporte, and without any reaſon probable that they can yéelde for their hatred, but that the Engliſh man hateth the Scotte, bycauſe he is Scotte: the Spaniarde the Frenche, bycauſe he is a Frenche man: the Almane is no enimie to the Frenche man, but for his name. But oh miſerable men that we are, wherfore haue not we rather regarde to the marks of Ieſus chriſt, with the which we are al alike marked? the riuer of Ren • doth ſomewhat ſeparate France frō Almane, but it can not ſeparate one chriſtian from an other: the hilles of Pyrenees do ſeperate Spayn frō Italy but they are not of puiſſance to ſeparate the cōmunion of the church. The ſea ſeparateth the engliſh men from the french, but it can not deuide the vnion of religion:1. Cor. 1. the apoſtles were greued to heare ſuch contention amongs chriſtians, to ſay I hold of Apollo, I of Cephas, and I of Paule, leaſt yt ſuch parcialities ſhold ſeperat ye vnion of Ieſus Chriſt. But al things well cōſidered there is no affinitie, prouince, or other thing that ought to be more déere to vs, or that toucheth vs neerer, nor that doth more ſtraightly binde and knit vs togethers, than the ſociete and vnion of Ieſus Chriſt, being all bought with one bloud,Notable ſentēces wherin is declared that which ought to make chriſtians to liue in loue and cōcord togethers. all brethren, come out of one like ſtock, all regenerate by one only baptiſme, nouriſhed with like ſacramēts, iudged by one Iudge, truſting to one hyre, & one paine, hauing one enimy whiche is Sathan, all ſubiect to paſſions, & equall to receiue death. Now that I haue ſufficiently intreated of peace and warres, & the commodities of the one, & the incoueniences of the other, I wil ſhew you alſo how & by what meanes ye may win and enioy peace. There is no medicine more mete to eſchue warres & diſcord, then to flée from inſatiate ambition, loue of ourſelues, & deſire to reuēge, and rule, whiche is the very ſpring and fountaine from whence floweth al occaſions of ſtrife and debate, as the Prophet Eſay ſaith.Eſay 5. Curſed be you that ioyne houſe with houſe, land with lande, thinke you to dwel vppon the earth alone? This is alſo verifyed by Moyſe • (gods miniſter) when he ſheweth to ye people yt their ſins are ye cauſe of the warres, where he ſaith, If, ye do not obey my cōmaundements but do contemn my iudgements & preceptes. I wyl ſet my face agaynſt you, and you ſhal fal béefore your enemyes, and they that hate you, ſhall reigne ouer you, and yée ſhall flee when no manne ſhall followe you, I will ſende a ſwoorde vppon you, whyche ſhall be a reuenger of my Teſtamentes that yée haue broken and violated, and yée ſhall bée giuen in praye to youre enemyes. As the holy Prophete doothe confyrme in an other place, where he ſaythe, If my people had hearkned vnto mée, and that Jſrael had walked in my ways,Pſalme. 80. I wold haue humbled their enimies before them, and I would haue layd my hand vpon them that they ſhould haue ben ouerthrowne. Note a little how the Lorde hath afflicted his people by warres to chaſten them for their ſinnes and wickedneſſe, ſpecially for the vice of idolatrie. Somtimes by the Madianites, ſomtims by the Chananites, Iudic. 3. ſometime by the Philistians, other ſometime by the Ammon ••• s, and other people their neighbors. Which thing Ioſua did pronoſticate to them:4. Kings 17. but how cruelly were they plagued by the king of Aſſyrians, and broughte into ſeruitude, and al bicauſe they did forſake the Lord their God, and worſhipped the calues of Ieroboam? howe were the people of Iuda plaged by Nabuchodonoſor, 4 Kings. 24. bicauſe they cōmitted idolatrie, as Ieremie the Prophet did prophecie to them? Ye muſt not therfore maruell as the Prophet Oſeas ſayth,Ozee. 4. yf blood ſéeke blood, ſeeing that fraude, hatred, couetouſneſſe, and fornication raigneth vpon the earth.

Wée ſée at the eye how the hande of God is not abbreuiated, we ſée how that he ſhooteth off the arrowes of his wrath ageynſt vs, hée ſtretcheth foorth his hande as the Prophete ſayeth and ſtryketh vs in his furie,Eſay. 5. bycauſe oure greate offences doo ſtirre and prouoke hym dayely theretoo.

Lette vs therefore chaunge oure lyues, and tourne to goodneſſe. Lette vs drawe oure féete from crooked wayes, and hee wyll appeaſe his wrathe: For hée is gentle euen in his anger,Ioel. 2. as the Prophete Ioell doothe wryte, Tourne you too the Lorde of Hoſtes (ſayeth Zachary) and he will tourne too you. • acharie 3. Ieremy. 3. Hearken howe Ieremie the holy Prophete doothe exalte and magnifye the mercye of the Lorde: Thou haſte (ſayeth hée) commytted whooredome wyth many naughtie women, yet turne to mée, and I will receiue thée: wée haue all committed fylthyneſſe wyth the fleſhe, the Diuell, and the Worlde, and yet alwayes the Lorde is ready to ſtretche oute hys hande too vs: this is the father of mercie & conſolation. The people of Iſraell (as the ſcriptures teſtifie) haue ben very prompt to commit al euil: and for puniſhment the Lord did always render thē into the hands and ſeruitude of others to puniſh them. But alwayes when they repented, he ſente them one to deliuer thē out of the yoke and ſeruitude, & to reſtore them to the firſt ſtate and libertie. The people of Iuda after that they had remained a long time (for their abhominable ſinnes) in the ſeruitude and bondage of Babilon, Eſdras. 1. the Lorde in the ende moued with pitie, reſtored them to their former felicitie. Dauid being driuen to fight by his ſonne Abſolon, 2. Kings. 15. fled bare footed and bare headed, all diſcomforted with ſorowe through the deſerts: yet was he through his humilitie reſtored to his kingdom again. The harts of Kings and Princes be in the hands of the Lord,Prouerb 21. & he wil turne them what way it pleaſeth him, ſayth the wiſe man. And all theſe examples which we haue produced heere before, tende to none other ende, but to declare to the people, that all the warres and perſecutions that come vppon them, happen not by chance but they procéede from the ſecrete iudgementes of God, who dothe permit them, to the entent he woulde puniſhe their offences, in the which they are greatly buried. He ſuffereth yt they ſhal be wakened from their delites and pleaſures by the ſcourge of warre, which he ſtirreth vp againſt them by their neighbors as S. Auſten ſaithe in Ciuitate Dei. And as for you Miniſters of the Church,He perſwadeth the miniſters of the Church to preach peace to princes and ſuch as make profeſſion to preach the woorde of God, I would wiſhe you ſhuld bend your ſelues altogither to ſpeake againſt warres and barke and crie out all with one open voice againſte the ſame: and let your pulpets, and all other your publike places ſounde of none other thing but of peace, and exhorte all Princes continually to concorde and vnion.Eſay. 52. Oh how beautifull (ſayth the Prophet) be the féete of them that preache Peace. And S. Paule alſo exhorteth vs to pray for Kings and Princes,1. Timoth. 2 that the Lorde will ſuffer them to ende the courſe of their liues in peace. As likewiſe the Jewes being in Babylon with Ieconias king of Iuda, Baruch. 1. did wryte to their brethren that were at Jeruſalem, that they ſhuld pray for Nabuchodonozor king of Babilon, & for his ſonne Balthazar, that they mighte liue in peace with them, and finde grace before them. And further Ieremie enſpired with the holy ghoſt, did inſtruct the Jewes that were in bondage at Babilon, that they ſhuld pray for the Citie that they were in, to the end that it being in peace,Ieremie. 29. they alſo mighte enioy the ſame. You ſee loe how the Lord wold that his people ſhuld pray for the Ethnikes that were without God & without law. Howe much more are we boūd of duetie to pray for Chriſtian Princes? And aboue all things we muſte take good héede that we put not the oyl into the fire to make it flame,2. Kings. 17 3. Kings. 52. as did that miſerable Achitophel that ſtirred Abſolon againſt his father, who in the end receiued a ſhamefull deathe in ſatiſfaction of his offence. As likewiſe the prieſt Abiather, bicauſe he cōſented to ſuch wicked coūſel, was put out of his ſacerdotal dignity.

Nowe I will conuerte my ſpéeche to you Monarches, Emperoures, Kings, and Princes, and others being in authoritie, of whom the pore people do depend. You I ſay that are their ſoules and their heads, enter into your ſelues, and be not caryed away with your owne affections: be ſuch towards your ſubiectes, as the faithful fathers of the houſhold are towardes their children, following the Counſel of that great Emperor Ceſar, who ſaide, that the good ſhephearde doothe neuer pull the ſkinnes of the ſhéepe, but taketh only the fléece. And call to your remembrance, Oh ye Princes, that they are men as ye are, free as ye are, Chriſtians as yée are, boughte with the ſame bloude, and ſhall be iudged by the ſame iudge that yee are: iſſued all out of one ſtocke and roote, and that you differ in nothing but in a litle tranſitorie dignitie which ſhall vaniſhe away as the ſmoake, and you ſhall haue no preheminence before God. Remembre the voice of your great king Ieſus Chriſte, who dothe exhorte you to embrace peace. Beholde with your pitifull eyes the poore widowes with a great numbre of Orphanes, whoſe lamentations dothe pierce euen to the throne of God. Remember alſo how that we all ſhall be accomptable of our liues, and ſhall all appeare before one iudge, who will not loſe one haire of oure heades, but hathe ſaide vnto vs, that from the bloude of Abell, the firſt that was ſlaine, euen vnto the laſte man,Eccleſiaſt. 3 5 he will not loſe one drop of bloude that ſhall not be accompted for, before him, by thoſe that haue cruelly ſhed the ſame.

The thirtenth Chapter.

Hovv hurtfull incontinencie is to Princes, and hovve that the ſame hathe bene the cauſe of the ruine and deſtruction of many realmes and kingdoms, vvith alſo a Treatiſe of the dignitie and excellencie of the honourable ſtate of Matrimonie.

THe obſeruation of all the things before written, are not ſufficiente to make a Prince apte and méete to gouerne anye Empire or kingdome, if further he be not deliteful and careful to clenſe his court of one kind of vice which hath bene in time paſt ſo familiar amōg Kings, princes and Emperors yt it hath bene wholly the cauſe of the ruine of thē ſelues and their ſubiectes. Which vice bicauſe it is a matter that procéedeth of nature, and that it dothe ſomething pleaſe and bewitch our ſenſes, the cure thereof is the more difficile and daungerous to be practiſed, and ſpecially vpon yong princes, who as yet haue not experimented the rigoures and aſſaultes of Fortune. Wherfore there muſt be vſed great paine and diligence in the beginning, Ʋice muſt be reſisted in the beginning to reſiſt and fight againſt the ſame: for after it is once in full poſſeſſion of vs, euen thoſe that be moſte beſt armed for it, ſhall ſometimes finde themſelues impeached and troubled. The vice which I doe intende to ſpeake of, is the incontinēcie that is vſed with women, to which if the Prince, or any other gouernor, dothe once giue himſelfe in pray, he can not chuſe in this world a more redier way to deſtroy bothe him ſelfe and his people. And bicauſe the doctrine heerof may be better learned how to eſchue the ſame, we wil lay before your eyes by examples, the greeuous puniſhments that the Lord our God hath ſent to ſuche Princes and Prouinces as haue bene defiled with this wicked vice. And we wil begin our diſcourſe by ye afflictions, ſpecially wherewith he hath plaged and tormented his owne people for this abhominable ſinne of incontinencie. Firſt of all whoredome and other horrible filthineſſe vſed amongs the people,Gene. 6. was the cauſe of the vniuerſal floude, and that God did poure downe his wrathe vpon earthe. Fiue famous Cities, as it is wrytten in the Bookes of Moyſes, in the olde Teſtament, were deſtroyed for their wantonneſſe and diſſolute life. In the Boke of Numbres, is ſhewed, for the like offences twelue Princes were hanged,Num. 25 and foure & twentie thouſande men died. In Leuiticus yee may ſee howe that the Chananians were ouerthrowne for their inceſt and filthineſſe. In the Booke of the Iudges you ſhall reade that all the tribe of Beniamin were deſtroied for the adulterie committed with the wife of a Leuite. Iudges. 20. In the booke of kings alſo you ſhall perceiue greuous plages were ſente to Dauid for his adoultrie. Salomon likewiſe for the ſame cauſe did commit Idolatrie,3. King. 11. and was giuen vp to a reprobate minde. The Prophet Ieremie dothe ſay that the chéefe cauſe of the ruine and deſtruction of Jeruſalem was for adultrie. And many realmes and kingdomes haue ſuffered chaunge and alteration of their gouernment, and haue bene tranſferred to others, for the cauſes aboue named. Troy the proude, for the rauiſhment of Helen, was deſtroyed. Thebes the populous for the rape of Chriſippus, and for the inceſt of Oedippus was puniſhed. The gouernement of kings were baniſhed out of Rome, for the rauiſhment of Lucretia. And Ariſtotle in his Pollitikes doth ſay that whoredome and adultrie be the principal cauſes of the ruine and deſtruction of realmes and kingdomes. Pauſanias that great renoumed Prince, for that he did defloure and afterwardes kil, the daughter of Bizance was aduertiſed by a ſpirite oute of a piller of his ende and deathe at hande, (a thing very prodigious, that wicked ſpirites ſhall giue acknowledge of the confuſion and paine that is prepared for wicked men) which thing was founde to be true afterwardes in him, for he died as the piller had foreſaid to him. Theſe ſmal numbre of examples by vs thus manifeſted, I doe thinke ſhoulde be ſufficient to pull backe and withdraw yong Princes and all other that haue giuen them ſelues to incontinencie, from the inordinate affection thereof. And as touching Olde man, S Auguſtine a zealous rebuker of vices in his Ciuitate Dei, dothe teache them how they ſhould tame this ſlipperie deſire and luſt of the fleſhe, where he ſayth, althoughe lecherie be deteſtable and horrible in all ages, yet it is moſt abhominable and monſtrous in olde age. Afterwardes folowing his diſcourſe, he wryteth this that foloweth to the vtter cōfuſion and ignomie of all old leachers. Thinke (ſayth he) howe muche it diſpleaſeth God to ſée an olde man that hathe a graie heade, his féete full of goute,An olde mā to be lecherous is deteſtable before God. his mouthe without téethe, his raines charged with the ſtone, his face writhled, his eyes holowe, his handes ſhaking, his head ſéeming none other, than the head of a drie Anatomie, and that which is woorſe, one that looketh euery houre, that deathe, the earth, and the woormes ſhoulde ſommon him to appeare before the dreadfull iudgement ſeate of God. And yet neuertheleſſe in deſpite of all theſe, and his yeares, wil leaue the briole to his incontinent minde and filthie luſte, and wil kindle his icie hart maugre this age: which things truely are a teſtimonie of reprobation and a certaine argument that the moſte gréeuous parte of hell are reſerued for them. For he hathe neither nature nor other prouocation of the fleſhe, that dothe leade or induce him to ſuche incontinencie, but a very diſordinate cuſtome that he is falne in, in the which withoute any feare of the iudgement of God, he will continue euen vnto his graue. And it was truely ſpoken of S. Paule the (true louer and aduauncer of chaſtitie) wryting to the Epheſians, Epheſians 4. when he ſayd, that there can be no greater puniſhmente for an adulterer, than to be blinded in his filthineſſe, that he cannot ſée the iudgements and Counſels of God, & alſo he deſcribeth in like manner in an other place, the paines & puniſhments that are prepared for ſuch as make the temple of God and the membres of Ieſus Chriſt,1. Cor. 6. the mēbres of an harlot, where he ſayth that fornicators and adulterers ſhal not poſſeſſe the kingdom of God. Hauing nowe broughte forth theſe Examples before ſayde, as it were to ſette before your eyes the plagues and puniſhments ye God hathe laid vpon the wicked from time to time for their abhominations, (wiſhing ye ſame may be a terroure and feare for all Princes and others to beware they fall not into the like.) It ſhall not be muche impertinent to the matter (as me thinketh) to entreate of the obedience of the wife to the huſbande, and of the duetie of the huſbande to the wife, bicauſe that we entende afterwardes to enter into the commendations of the dignitie and excellencie of marriage, which is the very remedie that God the Lord hath ordained againſte this vice before named. Afterwardes we wil goe forwardes, and declare how that Princes and all other that féele them ſelues ouer prone of Nature, ought to marrie as well for the continuance of their race, as alſo for the comforte of the imperfection of mannes nature, and to auoide the diſpleaſure and indignation of God. Man hauing that diuine Image of God, and ſmelling ſomething of the celeſtiall Carrecter of whom he tooke his beginning, is not onely dreadfull to the moſte furious and proudeſt beaſtes vppon the earthe, but further he hathe a preheminence and aucthoritie ouer the woman (a creature moſte noble nexte to him ſelfe of all others, to whome the Lorde hathe giuen a ſtraighte commaundemente to obey hir huſbande, as Moyſes the great Lawyer dothe witneſſe in the thirde Chapter of Geneſis, where the Lord ſaid ſpeaking to the woman, thou ſhalt be vnder the gouernement of man, and he ſhall rule thée: which thing is alſo confirmed by S. Peter, the faithfull miniſter of the ſecretes of his maiſter in his firſt Epiſtle and third Chapter,The obedyen • e that women owe to their huſbands. 1. Peter. 3. where he exhorteth women to be obedient to their huſbandes. As likewiſe S. Paule the cleare Trumpet of Ieſus Chriſte hathe confirmed the ſame in many places of his Epiſtles, where after that he hathe amplie diſputed of the ſubiection of the woman and of hir obedience, he addeth thereunto bicauſe (ſaith he) man is the chéefe and head.

Which thing alſo Plato the Ethnicke, and Ariſtotle his ſcholler, voide of the knowledge of the Goſpell, guided only by the goodneſſe and bountie of Nature, do full well recogniſe the ſame, when the one in the fifth booke of his common wealth ſaith that man dothe rule and gouerne ouer the woman, as the ſhepheard ouer the ſhéepe: And the other in his Politikes ſaith that man by kinde dooth know the aucthoritie and power that he hath ouer the woman; and nature hir ſelfe (a witneſſe irreprouable) doth manifeſt vnto vs ſufficiently in hir works the very true portraict & image of this ſubiection and obeyſance. For doe we not ſee that amongs al beaſts as wel the airie and watrie, as alſo thoſe that liue vpon the earth, the males do always cōmaund the females? A thing not only common amongs liuely creatures, but alſo amongs precious ſtones and vegitable plantes: for amongs them ſuche as haue any force, ſtrengthe and power, we call alwayes the males, and the other more weake and inferiours, we call females. For further confirmation of which things, we may reade in many Hiſtories as well Greeke as Latine ſacred as prophane, that the vertuous women did alwayes in acknowledging their obeiſance, cal their huſbands their Lordes and Maſters. As Ignatius the diſciple of Iohn the Euangeliſt (a greate obſeruer of antiquities) dothe witneſſe in his Epiſtle to the Citizens of Antioche. as alſo did Sar • the wife of the holy Patriarke Abraham, who ſpeaking of hir huſband (ſayd) my Lorde is an olde man. And S. Peter alſo a great commender of humanitie, did not forget it in his firſt Canonical Epiſtle in the third Chapter, where he ſaith that in olde time the holy women that put their truſte and confidence in the Lord,1. Peter 3. did tire them ſelues after this manner, that was to be obedient to their huſbandes, as Sara obeyed Abraham, and called him Lord and maſter as I ſaide before. And further if we will be curious to ſearch into the ſecretes of the auncient hiſtories, we ſhal finde more ſtranger things (and yet true alſo) that is, that in the olde time the huſbands had power ouer their wiues and children, as well for death as life (as Ceſar a great aucthor hath left vnto vs in wryting) but ſuche vnnaturall power was afterwardes ſtayed and ended by the mightie hande of God,Caeſar in his commētaries. that it ſhould be no more lawfull for man to abuſe them in that ſorte, or to vſe them as drudges. For as his pleaſure was to make the woman of mannes owne fleſh, and drawe hir out of his ſide, ſo he woulde that he ſhoulde entreate hir as his faithfull friend and euerlaſting companion. And if you finde in any place of the holy ſcriptures, that our Lord God dothe any thing abaſe the woman, or make hir inferior to hir huſband, ye ſhal finde in a great numbre of other places, that he dothe magnifie hir, exalte hir, and fauoure hir before man, and ſpecially at the beginning of the vniuerſall creation, where he honored the firſt woman with this title or name Eue, which is to ſay, life, and as for man, he called him Adam, which is to ſay, earth, and not thinking that ſufficient,Women fauored of God. but did create hir in a noble place, that is to ſay, Paradiſe terreſtre, but man was made in the open fieldes, and afterwards carried into Paradiſe: and the woman alſo was created of a moſte noble ſubſtaunce, that is to ſay, of the fleſh and ſide of man (a matter made pure, liuely and quick) but he created man of an element groſſe and heauy, that is to ſay, of the ſlyme and excrements of the earth. And Nature a ſoueraigne framer of all things, willing to ſignifie vnto vs what remembraunce and eſtimation we ought to haue of the woman, hath giuen hir a certayne priuiledge aboue man (after the opinion of the Philoſophers) and that is, if the man and the woman ſhall happen to be drouned at one inſtant, the man is firſte vnder the water, and the woman by the very prouidence of Nature, doth remayne long aboue the water. And further, for a certayne reuerence (as an eſpeciall grace and fauour of Nature) when ſhe floweth ſhe turneth vppon the water, hir backe vpwarde towards heauen, and his face, and the reſte of hir body towards the water: but man after he is drouned turneth his face vpwarde. Alſo Plinie and Helyen the Greke Philoſophers, doo write, that for a very reuerēce towards women, the very brute beaſts doo fauour and honour them: for being in any fury, or otherwiſe oppreſſed for hunger, they will neuer touche any woman, where to the contrary wee ſée commonly they doo deuoure men. Further they adde to it,Cato ſeuere in all things doth defend that any mā ſhould hurt a woman. that if wée woulde tame and make familiar any brute beaſte, as Beares and Lyons, and ſuche like, they will ſoner yéelde them ſelues to bée handled and tamed by women than men. Cato béeing of Nature very ſeuere in all things, did ſo muche honour and beare reuerence towards women, that he made a law, that if any man ſhould lay hands violently on any woman, he ſhould bée puniſhed with the like puniſhment, as if he had violated the Images of the Gods. And is there any man ſo barbarous or ſo farre eſtraunged from humanitie, that knoweth not that this our lyfe can not taſte any contentation without the company and felowſhyppe of a woman? who dothe putte away through hir comfortableneſſe, the troubles and vexations that come onely to vexe our heats, and that in ſuche ſorte as it ſéemeth ſhe was ſente vnto vs from heauen for the comforting of our infirmities. And Salomon in his Cantike, as it were acknowledging (a thing I can not tell what) of the bleſſedneſſe in the woman, willing to deſcribe thereby a myſterie of Diuine and hautie things, would haue couered the ſame vnder the pleaſaunt vayle of loue, fayning a maruellous loue of a young marryed man towards his Eſpouſe. I would alleage here many other in the aduauncement and prayſe of woman, as how Ieſus Chryſte, after he was ryſen from deathe, hys will was, that women ſhould haue this preheminence before men, in that he would bée firſte ſéene to them,Women did neuer bring any error in to the church as men haue done. and that they ſhoulde bée the firſte trumpet of hys Reſurrection, and that alſo they ſhoulde neuer be the occaſion that any errour ſhould be brought to the Church of God, as many men haue ben: and man alſo betrayed, ſolde, bought, condemned, and crucified Chryſt, and women cleane contrary to them did what they could to ſaue and preſerue his life, as it is manyfeſt to vs by the wyfe of Pilate. But I am determined now in this Treatiſe héere, not to ſpeake any more of their worthyneſſe and dignities, whereof if thou be deſirous to vnderſtande further, thou mayſt rede Plutarche in his particular treatiſe that he hath made in their commendations, and Boccas, S. Iohn Chryſoſtome vpon the homilie of the headding of S. Iohn Baptiſt, S. Hierome vpon the explication of the .xviij. Pſalme: in the Bookes of the Nuptiall lawes of Mounſier Tiraquean, counſeller in the Court of Parliament, and in many other Latin authors, which I do omit at this preſent for prolixitie, and alſo in ye booke of Criſtian de Piſe, a yong gentlewoman, one that was very well learned both in the Greke and Latin, who hath moſt liuely ſearched out thoſe things that tend to the commendation of the feminine ſexe, and anſwered to all ſuch obiections as any man coulde ſay agaynſt them, as any other author that I haue red that entreated of the lyke matter, as thou mayeſt ſée in one great tome that ſhe hathe written of the ſame. And as for my parte, the reaſons that hath moued me to rehearſe theſe few things of their cōmendations mentioned before, doth not tende to any other ende, but to induce men which haue giuen them ſelues vp to their wanton luſtes to marry, ſéeing that it is the chiefe remedie that our Lorde God hath giuen to man for a conſolation and eaſe of his infirmitie: and beſides mariage is a thing ſo neceſſarie for man, that it is the onely conſeruator and preſeruer of our beginning,The first miracle that euer Christ dyd was at a mariage. which Ieſus Chryſt in token that he would haue it highly honored, being bidden to a mariage did enriche it and beautifie it with the firſt miracle that euer he did vpon the earth. Therfore what thing is more holy than mariage, whych the ſoueraygne Author of all things hath ordayned, ſanctified and hallowed? What is more iuſte and reaſonable, than to render to our poſteritie that we haue receiued of our anceters? This Lord is not a Solon, or a Licurgus, but he is the onely Monarche of heauen and earth, by whoſe mouth the ſame hath ben ſanctified, and who after that he had created man of the ſlyme of the earth, foreſéeing hys myſerie if he ſhoulde dwell alone, wylling to comforte him in ſome thyng, gaue vnto him an ayder and companion, which he drew out of his owne proper fleſh and ſide, giuing him to vnderſtande thereby that there was nothing vpon the earth that ought to be more deare to him, nor that he ſhould be more bound vnto than to the woman: & not leauing him with this his firſt benefite and grace, but alſo when he had waſhed ye earth that was defiled with the wickedneſſe of man with that great abundaunce of water: the firſte law that he eſtabliſhed, was, he ſhould encreaſe and multiply to repleniſh the earth: a thing which coulde not be well accompliſhed but by the benefite of marriage, which afterwards he did confirme more firmly, when he ſayd, that a man ſhall leaue both father and mother, and cleaue to his wyfe and companion. But what maketh the dignitie and excellencie of mariage more commendable than the coniunction of the diuine Nature with the humanitie (a thing dreadfull not onely to the Angels, but alſo to the wycked ſpirites) which ſurely is to vs a teſtimonie moſt certayne and true of the loue that the Lord God doth beare towards his church, of the whiche he calleth him ſelfe huſbande, and hir the ſpouſe: wherefore S. Paule ſayth, it is a great Sacrament, the mariage of Ieſus Chryſt, and his Church: and if in all the order of Nature there had ben any coniunction more holy, or if there had ben any amitie more religious than mariage, truely the Apoſtle would haue produced the fame therof in the behalfe of Ieſus Chryſt and his church. The auncient Hebrues had mariage in ſuche honor and reuerence that the new married men were alwayes the firſt yere exempted from the warres,The priuilege of maried folks. although the Citie and common wealth wherein they dwelte were in great danger. The Romane lawes had in ſuche hatred the contemners of Mariage, that they did exempt thoſe that would not marry from all publike honour and gouernements: as to the contrary, they dyd honour and gratifie with ſome liberalitie thoſe that with any children dyd encreaſe the common wealth. Licurgus the law giuer to the Athenians, and a great frende to humanitie, dyd make lawes wherein it was ordeyned, that all thoſe that did diſdayne to marry (in the ſommer time) ſhould be baniſhed frō all publike playes and paſtimes, and for a perpetuall infamy ſhould bee conſtrayned (in the wynter) to go all naked through the market. Will you know in what reuerence antiquitie hath had mariage? the Grekes dyd always baniſh for ten yeres the violators of the Matrimoniall honour: the Hebrues and the Barbarians dyd puniſh it with the paynes of death: the auncient law of Moyſes dyd ſtone the offendors therin to death. The Romanes great preferrers of chaſtitie, by their firſt lawes,This ought only to be vnderstood of the huſbāds. did permitte the huſbande without any kinde of proceſſe, to kill him that ſhould be apprehended in adultery with his wife, wherein they did conſider the iuſte gréefe of the huſbande, to ſée his wife defiled: Truely a law very ſeuere and ſtrayte, for we are not permitted to vſe ſuche violence to them that would kill our owne perſons: as if a man would ſay, the offence were more greater to violate the wife of any man, than to take away from him his owne proper lyfe, which is a certayne teſtimonie and true argument to let vs vnderſtande how excellent and precious a thing marriage is, which béeing polluted and violated is pourged by the effuſion of mans bloud, and aucthoriſed thervnto by Iuſtice. But why doo we repoſe our ſelues ſo muche vppon the teſtimonie of the lawes written, ſéeing that we haue the very proper law of nature to confyrme the ſame, which is not written in any Table of Braſſe or mettall, but in grauen and printed in the inwarde partes of our hearts, whervnto if wée doo not obey and giue place, wée ſhall ſeeme ſo muche vnworthy the name of good Citizens, as we thereby deſerue not to bée called men. For if it bée as the Stoikes doo ſay very ſubtilly in diſputation, that to liue well, is none other thing but to folow the courſe of Nature: what is more agreable to Nature than mariage? what is more conformable to the nature, not onely of man, but alſo of al other beaſts, thā to cōſerue their kind in their béeing? it is then a thing very ignomious to man, and deſerueth great infamy to ſée beaſtes that are without reaſon to obey to the lawes of Nature, and he onely breake it, and ſtriue agaynſt it, and we (if we will marke well with Iudgement) ſhall finde in all the workes of Nature a certayne printe, Image, and purtracte of marriage. And Plinie the great ſearcher of the ſecretes of Nature, doth write in his naturall Hyſtorie, that there are many trées and Plantes, whereof there is bothe the Male and the Female, which of a very inſtinction of nature, and a ſecret and mutuall loue that is amongs them, do loue one an other, and take ſtrength and encreaſe of the one with the other, in ſuch ſorte,A certaine ſimilitude of mariage in inſenſible things without life that if the male ſhould not alwayes ſpred the bowes and braunches of the female, as it were by a naturall embracing, the females ſhould become barren, & would beare no fruite. The Philoſophers write alſo the like of many precious ſtones, which are ſo well tied & confederate togithers by the ſtrayte bonde of nature, that if ye ſeparate the male from the female, they can not exerciſe nor worke their naturall operations. And do wée not ſée how that the heauen in his continuall motion hath the earth in ſubiection as a wife and companion? which he maketh fruitfull & fertill in all things by his ſtrenght and influence, doing therin the office of a faythfull ſpouſe and huſbande. And thus if we ſhould folow an infinite number of ſuche like examples which nature doth repreſent in hir works, we might make a great volume therof: but we haue brought foorth theſe few to ſhew you as it were at the eye, that by the ayde, ſolace, comfort & fauor of this matrimoniall ſocietie, all things are mainteined, conſerued, & continued, as to ye contrary, if men were reſtrayned frō the ſame, al things ſhold be deſtroyed, made ruinate, and decayed: and there is not at this day any nation (vnder the face of the heauens) ſo cruell, barbarous, or ſo far eſtraunged from humanitie, that dothe not reuerence & honor mariage. The Thracians, Sarmates, Indians, Greke and Latinis, yea euen thoſe that dwell in the extreme parts of the world do receiue it, honor it, & commend it, and that onely bicauſe that nature (the father and mother of all things) knowing our neceſſitie therin hath determined it, and engrauen it in our harts, yea & it is of ſuch force, that it taketh place, not onely amongs the Turtles & Doues (who are of nature amorous) but further it vrgeth and conſtrayneth the moſt furious & cruel beaſts vpon the earth to obey thervnto. The Lions be louing & gentle to their females,The brute beasts that are without reaſon haue a maruellous affection to their fawnes. the Beares and Elephants do not onely loue them, but are ſubiecte withall to that extremitie which we call gelouſie. The Tygers fight & combate for the defence of their yong Faunes: The Aſſes which be of nature melancolie, be ſo earneſt defenders of their yong ones, that the philoſophers write, they will paſſe through the fire to defend and ſuccour them, and as that man therfore is not to bée eſtemed a good laborer that doth onely content him ſelfe to continue and preſerue the tées which he hath found planted by his aunceters, except he alſo endeuer him ſelfe to plante others to ſerue his poſteritie: So in lyke maner he is not to be iudged a good and profitable Citizen, that dothe thinke the people that are in the common wealthe where he inhabiteth to be a number ſufficient, excepte he doo enforce him ſelfe to augment and encreaſe the ſame for the tyme to come, and to yéelde to hys poſteritie by Nature, that which he hath receyued of hys Aunceters. And alſo if we will enter into our ſelues, and iudge indifferently of things, what ſhall wée finde in this caducall and tranſitorie worlde more meeter for man than a woman? what is there more pleaſaunt and profitable to mans contentation (béeing ſubiecte to many myſeries and calamities) than to communicate dayly at his owne libertie and pleaſure, and that with mutuall good wyll, with his faythfull wyfe, the kéeper of all hys ſecretes, and faythfull treaſourer of all hys paſſions and ſorrowes? and as touchyng other humayne frendeſhippes, for the moſte parte they bée full of guyles, dyſſimulations and periuries: and oftentymes when Fortunes dothe frowne vppon vs, ſuche friendes become lyke vnto Swallowes, which take their flight in the winter, and if it happen a man to finde a faythfull frende, oftetimes the frendſhip dothe not continue betwéene them tyll deathe, for mens natures are ſo diuers, that commonly they embrace a new frende, and leaue the olde: but the frendſhip and loue of Matrimonie is not broken or infected by any Hypocriſie or diſſimulation, nor is neuer taken away nor extincte by the furious aſſaults of aduerſe fortune, but it continueth euen vnto the graue, yea oftentimes it endureth for euer. But what more greater teſtimonie of feruent amitie can there bée, than to leaue the father and mother, brother and ſiſter, and generally all the race ſhe is deſcended off, yea and euen to become enimie to hir ſelfe to folow his huſbande, whom ſhe honoreth and loueth, and haue all other things in miſliking, and depende wholly of him. If wée bée riche ſhe kéepeth our goods, if wée bée poore ſhe employeth all hir force and indeuor that Nature hath giuen hir to enriche vs:The loue in mariage ſurpaſſeth all the loue in the world. if wée bée in proſperitie, our felicities are doubled in hir, to ſée hir partaker of our wealths: if wée bée in aduerſitie, ſhe comforteth, aſſiſteth, and ſerueth vs: if wée will remayne ſolitarie in our houſes, ſhe then dothe continue with vs to comforte vs, and maketh vs to diſgeſte the more eaſily the incommoditie of our carefulneſſe: if wée goe to the warres, ſhe alwayes beholdeth vs with the eyes of hir minde, and dothe honour vs, and deſire vs béeing abſent, and ſéemeth as though ſhe were tranſformed into our ſelues: if wée bée vppon our returne, ſhe receyueth vs, and entertayneth vs with all the delicates and daynties ſhe can deuiſe, in ſuche maner that if wée ſhould ſay the truthe, it ſéemeth certaynly that the woman ſhould bée a gyfte and comforte ſente from heauen, aſwell to aſſuage the heate and luſtineſſe of our youthe, as for a comforte and laſte refuge of our age. And where Nature can not giue vs but one father and one mother, marriage doth preſent vnto vs many children, who doo reuerence and honour vs, and wée holde them as deare vnto vs, as our owne fleſhe, who when they are yong and little ones doe with their pratlings, in learning to ſpeake, and others their toyes and fantaſies, giue vs ſuch pleaſure and contentation of minde, that it ſeemeth nature hathe giuen them to vs as things to deceiue the time, and to paſſe ouer parte of this our miſerable liues. If we be aſſéeged with olde age (a thing that is common to all men) they doe comfort and relieue vs therein vntill death come, and then they render vs to the earthe from whence we came, they be our bones, our fleſhe, and our bloud, and ſéeing them, we behold and ſée our owne ſelues, who do make the memorie of vs neuer to die, and do as it were make vs immortall. And further, they do procreate and engender others after vs, as do twigges that are cut off from any trée, and grafted vppon an other, bring forthe the like. Some nice perſons will allow very well of mariage, that it is holy, commendable, and profitable for the conſeruation of our liues, ſo farre foorthe as it be well accompliſhed in all pointes, and that nothing goe a wrie: but if it chance the woman to be vnhoneſt, the children vnhappie and out of order, with ſuche other incommodities, which oftentimes accompanie the marriage, what rage? what furie? what Roſes among thornes? what Worm wood with Honey? what pleaſantneſſe mixed with bitterneſſe is there then ſay they: But I do fully anſwere ſuch nice Gentlemen that be ſo curious in their affections, ſo delicate in their pleaſures, and that thinke nothing well excepte it be ſeaſoned with the ſauce of their owne appetites, that ſuch Eclipſes and infirmities that continually folow in mariage, doe not procéede of the cauſe of marriage it ſelfe, but often times of mannes naughtineſſe,The vertuous huſbāds giue occaſion to their wiues to be diſcrete and wiſe according to the olde Prouerbe, whiche ſayth: an euill man maketh an euill woman, which Cato (a very ſeuere man in al his doings, but yet iuſt and right in this) dothe confirme, ſaying: that it is a more harder thing to finde a good huſbande, than a good Senator: Bicauſe that the moſt part of women that are become vitious, are commonly infected and made naughte by the wanton liues and euill examples of their huſbands, who ought to be as lampes that ſhould ſhine vnto them by the well ordring their manners. For if they be ſpotted or defiled with any maner of vice or crime, it is very contagious and dangerous for their wiues. Behold loe, how often times we doe accuſe matrimonie (that is pure and neate in it ſelfe) which if it had a tung and coulde ſpeake, wold complaine of vs. Petrark (a great reuerencer of chaſtitie) in his Dialogue of the remedie of aduerſe fortune, wryteth, that it is very ſeldome ſeene, a wanton huſband to haue a chaſte wife: as contrary a wiſe and chaſt huſband, an vnchaſte wife, which thing Plutarch confirmeth in his connubial precepts: when he ſaythe that the huſbands that is giuen to be common, and that giueth himſelf in pray to other womē, he ſetteth an enſigne and marke at his gates to conuey others to do the like to his owne wife. S. Auguſtine that greate Father of the Churche in his Booke De ciuitate Dei, exhorteth men to be the ſame to their wiues that they woulde haue their wiues to be to them, if you deſire ſayth he, to haue your wiues modeſt, chaſte, and ſobre, you, which are the heades and chéefe, muſt giue the firſt teſtimonie and example in your ſelues: (and yet he concludeth that very hardely any chaſte man ſhall bridle a vicious and an impudente woman, or a wiſe and diſcrete man a fooliſhe woman: bicauſe oftentimes God dothe puniſhe the one of them by the other:) which leſſon Seneca (the moſte vertuous of the Ethnicke Philoſophers) did not forgette to haue in remembrance when he wrote to Lucillus, who prayed him he woulde teache him to make a drinke, and the certaine receipte therof, without any poyſon therein, which ſhould haue vertue to cauſe him to be beloued of his wife,A louing drink to cauſe a man to be beloued of his wife. without vſing any ſorcerie or inchantment. Wilt thou be beloued and honored of thy wife (ſayd he) loue hir and intreate hir courteouſly and gently, for I doe aſſure thée there is neither charme, ſorcerie, nor any other medicine more méete or apt to win hir, than to vſe ſuch meaſure of loue towardes hir, as thou doeſt couette to receiue of hir againe. Notwithſtanding al theſe aucthorities afore reherſed, yet I am well aſſured that many wil not be ſatiſfied nor anſwered in thoſe things: for there are ſome yt ſtand ſo much in their owne fooliſhneſſe, yt thinke they ſhall win themſelues great fame to inuey againſt mariage, who for ye better proofe of their mater, wil alleage many wicked marriage and vnluckie matches greatly diſpleaſing God, wherin ther hath ben foūd ſome women ſo diſſolute & ſo far out of order in their liues, yt they haue not thought it inough to violate and breake the matrimoniall honor, but alſo (as women rooted in all miſcheefe) haue poiſoned, killed & murthered their owne huſbands, yea and embrued their handes in the bloud of their naturall children, a thing ſo deteſtable, that the Hiſtoriographers haue had in horror, and greatly feared to put the ſame in wryting. But I will deſire ſuche curious gentlemen that folow the nature of Serpents, turning all that they touche into venime, that they will put in ballance againſt theſe monſtruous marriages (whiche they ſpeake of) an infinite numbre of other mariages ſo wel matched & accompliſhed in al things, that it ſéemed that heauen & nature did take great paine to frame them, for a teſtimonie of their worthineſſe, and that in ſuche ſorte, that neither death, nor time it ſelfe (that putteth all things in forgetfulneſſe) cannot take away the memorie of them amongs mē. As for example, the loue of Alceſtes with hir companion, the loue of Iules with his Pompey, Parcia with Cato, Artemiſia with hir ſpouſe, Hipſicrates with the great king Mithridates and many others rehearſed in the holy Scriptures, which haue bene ſo ioyfull to them, that they haue not onely triumphed and reioyced in the ſorowe and tormentes hapning vnto them for the ſame, but euen in deathe it ſelfe, ſo that for one which yée ſhall finde condempned in the Hiſtories, yée ſhall finde a Million of others commendable and vertuous.

But if we will trie all eſtates that doe liue or be dead with ſuche a touche ſtone, and wey all our actions in ſo iuſte a ballance, where hath there bene any founde ſo holy in this mortal life that hath not haulted or offended in ſome thing? And that the ſame ſhall not be founde vntrue, note the firſt eſtate of this world was made of two perſones, that is the man & woman, who both two did offend. The ſecond eſtate which was their two children, the one was a murtherer of the other his brother. The third eſtate which was Noe, was derided of his children, wherewith the Lorde our God was offended. Let vs goe further to the kings, ye ſhall finde that Dauid was a good man, and Saule an euil man, amongs the Prophets, Daniel a good man, and Balaam wicked: amongs the eſtate of widowhead Iudith a good woman, and Ieſabell an euill woman: amongs rich men Iob was good, and Nabal curſſed: in the eſtate of Apoſtles. S. Peter was a godly man, and Iudas a Traytor, ſo that euen amongs thoſe that folowed Chriſte, there were ſome founde wicked. Beholde nowe then howe to be either good or badde, it commeth not of the eſtate of marriage, but of oure naughtineſſe and corrupt inclination: As yée ſee of the ſwéete floure the Bee gathereth Honie, and the Spider poyſon. There is yet one thirde kinde of people, which be the moſte fondeſt and moſt ſcrupulous of all others, for they be ſuche, that what ſo euer thing is offered to them, if it be not confirmable to their owne ſenſuall appetite, they can not diſgeſt it. And if they feele the leaſt annoyance in the worlde in marriage, it is to them a hot iron which burneth and tormenteth them, ſo that they diſdaine and refuſe it, and wiſhe that the memorie thereof were vtterly extincte and forgotten. Such manner of people complaine of marriage, bicauſe ſay they, it is an heauie burden, a very ſea of miſchéefe, and an extréeme ſeruitude: ſpecially for the vnquietneſſe of the women who are alwayes complaining, if they lacke any thing at any time, they neuer ceaſe to torment and vexe their huſbands.

I would demaund of ſuche Nicets, how they can endure any greeuous iniurie of their enimies,An anſwere to them that do cōplaine of mariage. when they can not abide any light offence of their wiues, (their companiōs and continuall friendes) or the exclamation of their children which they haue bred and brought vp into this world? For as much as ſuche troubles be common, and as it were annexed to marriage, and that many there be for that reſpecte do contemne marriage, I wil ſtudie to ſatiſfie their delicate deſires and appetites at more leiſure. But for this preſent it ſhall ſuffiſe me to aduertiſe them when they féele them ſelues tempted with impacience, and that they can not endure any ſmall offence of their wiues and children, let them remembre what offences they do daily commit to our Lord God, and they ſhall alwayes beare things paciently, and in a moment God will turne it to duſt. And he will not onely doe this for them, but further he will aide them with the cleareneſſe of the Sunne, the lightneſſe of the Moone, with the vertue of the elements, with the frutes of the earth, and with other infinite neceſſaries of his goodneſſe and mercie. And not withall the pacience of Ieſus Chriſt,The patiēce of Jeſus Chriſt towards his creatures. and what he ſuffered for vs, he was made naked to clothe vs, he was pryſonner, and bound to deliuer vs from the bandes of the Deuill, he made Sacrifiſe to purifie vs from all inwarde ſpottes, he had his ſide opened to ſhut vs out of hell, he had his handes (which made heauen and earthe) for the loue of vs, to be pierced with many nailes of iron, he had his heade crouned with ſharpe thornes, to crowne vs with a crowne of glory. Let vs marke withall (impaciente and ingrateful men that we are,) that of his ſorow came our ioy, of his infirmitie grew our health, and that of his death, was deriued our life, and we ſhall be aſhamed and bluſhe that we do not beare the infirmities and weakneſſe of our houſholde, or any ſmall offence of our wiues, who ſometimes forced euen vppon iuſt cauſe or choler, is conſtrained for the infirmitie that is in hir to ſay vnto vs with anger, that which ſhée can not with pacience well beare. And I am ſure there is none of vs more greater than Ceſar, Ethnickes patiēt in iniuries don to them. either in Councel, hardineſſe or power: yet he neuer reuenged him ſelfe vppon Catullus, which wrote ſo ignomious verſes againſte him. And who was euer more greater than Cato, whoſe roabe Lentulus did rent, and ſcratched him by the face in defending one that was accuſed? And alwayes he bore it paciently. A diſciple of Zeno the Philoſopher, being demaunded of his Father what profite he gotte by the ſtudie of Philoſophie, anſwered he learned to ſuffer and beare iniuries.

If therefore the ſuperſtitious Philoſophers haue taught thoſe things, what ought they to doe that make their whole and faithfull profeſſion of Chriſtianitie? Learne then you Chriſtians that doe ſo burne with choler and impacience in your houſes, learne (I ſay) of the Ethnickes to moderate your anger, and refraine your paſſions heereafter, by their examples. But nowe to returne againe to our firſte matter, ſeeing that marriage is ſo noble, ſo excellent and holy, and that it is the only conſeruer of our humanitie, let vs commende it, eſteeme it, and honoure it as a heauenly and ſpecial gifte of God, which he hath ſent out of his throne aboue to vs beneath, for the comforte of our liues. For if it be baniſhed and eſtraunged from vs, it ſhall happen to vs, as Xerxes that great king of Perſia ſayde of an infinite numbre of people that he did beholde vppon the toppe of a hill, when he ſayde (weeping bitterly:) Oh miſerable and infortunate creature man that thou arte, behold, that of ſo many Millions that doe nowe at this preſent day liue vppon the earth, an hundreth yeares from hence there ſhall not be one liuing. Who can not then frame himſelfe to marriage, and learne to liue in the pleaſant bondes therof, as a thing moſt neceſſarie and holſome for mankinde, which being taken away from vs, al flouriſhing common wealthes and triumphante Cities ſhall remaine deſolate, and be onely peopled with trees, rotten ſtockes, rockes, and ſauage beaſtes. But contrarie by the aide and benefite therof, they ſhalbe quickned, cōſerued, and maintained in their eſſence and eternitie. Séeing then that the Lord our God will haue marriage, the lawes commaunde it, honeſtie calles vs to it, reaſon exhorteth vs, nature leades vs, neceſſitie conſtraineth vs, and the very bones and aſhes of oure aunceſtors and parentes (that repoſe in their ſepulchres) do craue and require it, let vs receiue it, honor it, and maintaine it, with ſuche innocencie, puritie, and ſinceritie of minde, as that it be not brought in condemnation at the laſt day againſt vs, before God the iuſt iudge and ſearcher of all ſecretes.