¶ The first Chapter.

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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 [Page 23] 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.

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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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, [Page 30] 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 [Page 31] 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.

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 [Page 33] 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 [Page 34] 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, [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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, [Page 39] 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 [Page 40] 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.

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. y^t 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 [Page 42] 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, [Page 43] 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 y^e 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. [Page 44] 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. [Page 45] 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.

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.

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

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 [Page 48] 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.

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 [Page 49] 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 [Page 50] 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 [Page 51] 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.

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, [Page 53] 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 [Page 54] 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 [Page 55] 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, [Page 56] 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.

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 [Page 58] 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 [Page 59] 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 y^e 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 y^t 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] (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 y^e 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 [Page 65] 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 [Page 66] 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 [Page 67] 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 [Page 69] 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, [Page 70] 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 [Page 71] 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) [Page 73] 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, [Page 75] 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 [Page 76] 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 [Page 77] 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, [Page 79] 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: [Page 80] 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, y^e 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 y^t 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 [Page 81] 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 y^e 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 y^e respect that they would more frequēt the one than the others.

¶ The seuenth Chapter.

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 [Page 83] 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 [Page 84] 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 y^t 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 [Page 85] 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 [Page 86] 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 y^e poore church was maruelously afflicted and troubled: as vnder the go­uernement of Nero, Domitianus, Traianus, Adrianus, An­thonius Seuerus, and Diocletianus. For alwayes when it [Page 87] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] 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 y^e people, he fained that he had bin in Para­dise, & said y^t 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, y^e angell Gabriel (al couered with white wings, bringing w^t 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 y^e beast drew backwards, & wold not come néere him: to whom the angel sayd, why wilt thou not y^e Mahomet ride on thée? I assure thee, y^t a man more perfect neither hath, nor shal come vpon thy back: to whom y^e beast answered y^t he wold not come nigh him, on­lesse he first wolde promise, y^t he might enter also with him into Paradise, whom Mahomet in that behalf did consent to gratify, & said y^t he was y^e first beast y^t 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 y^e 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. [Page 92] 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 [Page 93] of all others the children of Adam.

The third, y^t 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, [Page 94] 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 [Page 95] 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, [Page 96] 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 [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 100] 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 y^e 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, [Page 101] 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 y^e 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 [Page 102] 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 [Page 103] 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 y^e 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 y^e 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. [Page 104] 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 [Page 105] 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 [Page 106] 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.

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 y^t they féele themselues to be placed & set in. We do therfore greatly wish, y^t 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 [Page 108] 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 [Page 109] 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 [Page 110] 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.

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.

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 y^t he had ben caried from his mothers womb to his graue, in so much y^t 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 y^e womb of his mother) did lamēt y^e day of his birth, desiring that y^e time y^t 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 y^e 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, y^t those y^t 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) [Page 112] 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 y^e 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 y^e 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 y^e like of the Indiens, Cesiens, Cautiens, Gymnosophists, Brokmans, and Thracians, who did praise y^t 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.

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.

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 [Page 114] 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 [Page 115] 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 [Page 116] 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, [Page 117] 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 [Page 118] 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. [Page 119] 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 [Page 120] 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 [Page 121] 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 [Page 122] 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 y^e 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 [Page 123] 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 [Page 124] 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 [Page 125] 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 [Page 126] 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 [Page 127] 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 y^e 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.

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 [Page 129] 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 [Page 131] 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 [Page 130] 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 [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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, [Page 139] 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 [Page 140] 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 [Page 141] 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 [Page 142] 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.

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 [Page 143] 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 y^e maners, the vertue, the integritie of lyfe, and the sufficiencie of suche [Page 144] 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 [Page 145] 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 [Page 146] 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 [Page 147] others, and of such a Iudge, to whom also al our thoughts be knowen.

The .xj. Chapter.

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 [Page 148] 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 [Page 149] 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 [Page 150] 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 [Page 151] 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, [Page 152] 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 [Page 153] 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, [Page 154] 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 [Page 155] 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.

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 [Page 156] 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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, y^t 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) [Page 164] 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 [Page 165] 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 [Page 166] 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 [Page 167] 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: [Page 168] 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 [Page 169] 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 [Page 171] 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 [Page 170] 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 [Page 172] 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 [Page 173] 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 [Page 174] 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 y^e 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 [Page 175] 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 y^t such parcialities shold seperat y^e 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 y^e people y^t their sins are y^e 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, [Page 176] 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 [Page 177] 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 y^t 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 [Page 178] 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 [Page 179] 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.

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 y^t 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, [Page 180] 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 y^e 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. [Page 181] 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 [Page 182] 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 y^e God hathe laid vpon the wicked from time to time for their abhominations, (wishing y^e 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, [Page 183] 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? [Page 184] 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, [Page 185] 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 [Page 186] 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 [Page 187] Latin authors, which I do omit at this present for prolixitie, and also in y^e 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 y^e earth that was defiled with the wickednesse [Page 188] 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 [Page 189] 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 [Page 190] 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 y^e 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 y^t stand so much in their owne foolishnesse, y^t thinke they shall win themselues great fame to inuey against mariage, who for y^e 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, y^t 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 [Page 198] 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 [Page 199] 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.