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 demaunded of him before whom thynkest thou to appeale from this my Sentence for it was an odyous thyng to appeale from the sentence of the Emperour I doo appeale sayd Machetas before thy selfe that it woulde please thee to consider better the truth of my cause Thys good Emperour béeing moued wyth his persuasion began attentiuely to consider and vnderstand better the effect of his processe and finding that hee had fayled in the iudgement thereof hée woulde not reuoke his sentence 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 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 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 Philarcê° 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 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 kâ—nde bée those whiche are altogether carelesse and wyll not learne any thyng no nor haue pacyence that any man shall instructe or admonysh them of their profit nor will not haue accesse to any bookes or other knowledge 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 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 demauÌ„ded of him wherfore he forbare to destroy the same for two causes sayde he the one bicause Alexander did builde it the other for the loue of the Philosopher Arrie which was there this Emperor was so affected towards good letters that he made Cornelius Gallus Trybune of the 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 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 computatioÌ„ 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 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
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 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 and all things wherein menne were exercysed did séeme vntoo him woorthy compassion as well for their paine and trauell as for the offences and sinne that they dyd dayly committe And the better to consider at his pleasure of the miserie of this our humain life he sequestred himself from out al companie and strayed about in the deserts liuing vpon fruit and rootes He did vpon a tyme write a letter to king Darius as Diogenes Laertius sayeth wherin he did aduertise him that all the inhabitants of the earth were corrupted and wicked and that they had Iustice in contempte and hatred and gaue them selues to vayne glory and auarice and that they were flatterers and couetous men and séeing them thus oute of order sayde he I determine with my selfe to eschue their companie and to searche oute solitarye places the better to enter into contemplation and miserable lamentation least I shoulde be partaker of their wickednesse There was an other Philosopher called Democritus muche lyke vnto him that did as much lament the miseries and wretchednesse of our lyfe as he 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 beÌ„ borne or else as soone as he was born presently to haue died Theodorus a Gréeke Poet by these verses folowing doth confirme the same Happie is hee most happie is that man Whose happe so good as neuer borne to bee Or if he bee twice happie is he than Quickly to dye for so at ease is hee Assured well when earth hath him in store That none afflict shall touche him any more And Possidippus Ciniciensis in his first boke of his Greke Epigrams hath very wel described the incertitude of maÌ„s life and the miseries wherwith he is continually afflicted Tell me frende I pray thee what sure way to finde To liue in the worlde without carke and care of mynde What way shall J treade what trauell shall J assay The Courts of plea by brall and hate dryue peace away Jn house with wyfe and chylde muche ioye is very rare With trauayle and toyle inough in fieldes we vse to â—are Vppon the sea lyeth dreade the ryche in forreyne lande Doo feare the losse and the poore lyke mysers poorely stande Wyfe without stryfe is very rare and harde to see Yong brats a trouble and with great care brought vp they bee Youthe fonde age hath no harte and pincheth all too nye Choose then one of these two no lyfe or soone to dye It is not then without good cause that the great heuenly Philosopher Iob the very exaÌ„ple of pacience did lament the houre of his natiuitie wished that he had ben caried from his mothers womb to his graue in so much that he cursed the daye that he was brought forth into this miserable world and the night in which he was coÌ„ceiued And that good holy prophet Hieremie saÌ„ctified in the womb of his mother did lameÌ„t the day of his birth desiring that the time that his mother did coÌ„ceiue 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 the maruellous oracle of wisdom Salomon sayth in Ecclesiast that the day of his death shold be better to him thaÌ„ the day of his natiuitie 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 that those that fight against the assaults of sin in this caducall life be in a miserable case in respect of the felicitie of the dead whiche are discharged therof And that famous Greke doctour Origene vppon the exposition of these wordes The woman that hath conceyued sede and hathe ingendred a man chylde shall be vncleane exaggerating the calamities of our lyfe wryteth that he neuer red in any author that euer the Saints or any other that haue made any profession of our religion did celebrate the day of the natiuitie with banket or feast or the day of the birthe of theyr chyldren but the wicked onely did reioyce at the daye of their natiuitie as it is written in the olde Testament that Pharao king of Egipt did and in the new Testament Herode who celebrating their natiuities with greate triumph didde pollute and and defyle the same with the effusion of innocent bloud For the one did vppon the same day murther his chiefe baker the other caused the head of S. Iohn the Prophete to be cut off but sayde he it was farre from the thoughts of the holy and vertuous men to solemnize such days with any token of reioycing or gladnesse For they rather had the same in horrour and hatred and did blaspheme the same as did Iob and Ieremie with many others which they wold neuer haue done if they had not knowne some thing therein worthy of malediction And truly if we wil wel wey consider the wickednesse that is in this miserable frayle life 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 the 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 childreÌ„ they did lament for the troubles sorowes
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 but hard to rule the same did with a maruellous constancie of minde refuse it Wherat Ephyston being greatly astonied to sée them refuse willingly that which others did séeke fiersly by fire and swoord was moued to say Oh most happie nation which arte the firste that hathe learned that it is no lesse commendable to refuse a kingdome than to receyue it 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 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 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 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 the very true purtraict of my royal dignitie behold the prosperities and plesures that my estate is subiect vnto behold also the iuste occasion of my continuall heauinesse and sorowe In all which examples before rehersed we say for a full resolution that althoughe all things be subiect to mutation after the common law and course of nature yet there is not one thing more mutable and subiect to change thā Princes and kings are bicause that fortune doth most willingly take hold of such as be of an high estate and touch to triumph ouer their spoiles Wherfore those that be called to such honor and dignitie ought so to direct their actes and dooings that they may be alwayes found readie when the Lord and God shall call for them The ninthe Chapter Hovv that clemencie and gentelnesse are vertues moste meete and conuenable for Kings and Princes vvith many examples alleaged confirming the same FOr the better garnishing the Prince with suche things as are moste méetest for his Maiestie and dignitie we desire as is said in the Chapter before he should be indued with modestie and temperācie to serue him as meanes to season all hys actions and doings Least that being at any time ouercome with extremitie of choler he shoulde be ouer rashe and quicke in his iudgements in the execution wherof it is to be wished he should rather be more prompt to remit the cryme that without discretion before the matter be well considered and wayed to punish the offender for commonly sodayne determinations do bring with them suche boyling and sorowfull repentance that it maketh vs to desire that same death to our selues that we oftentimes procure to others As we reade of Alexander the great 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 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
day against vs before God the iust iudge and searcher of all secretes FINIS ê™ Iames Chillester Bookes bee Iudges without feare or affection Fearefull friendes Those that doo flatter Princes and lead them to wickednesse Thâ— desâ—ription of the arte and industrie of the flatterers of the court Many common weales haue bene made ruinat by adultery Philosophers are rebukers of wickednes Alexander for hys perfection desireth to bee like Diogenes The tyrans themselues doe honour learning Nero a murtherer of hys dere frends The cruell death of Seneca Zopyrus a deare friend to Darius Philosophers gouerners of Princes Ieremie 1. Esaie 58. The trueth ought freely with al libertie to be pronounced openly Ezechiel A medicine for such as do offende and wil not be reprehended openly Tom. 6. Ho. 15 vpon .5 Luke A maruelous puissaunce of the remorse of conscience Deuterono 28. Wicked men be vexte and troubled as the waues of the Seas Nero Caligula tormeÌ„ted in the night wâ—th passions God causeth euen the very reprobate too taste of â—yâ— Iudgementes Iohn 3. The worm of the conscieÌ„ce of the wicked neuer ceaseth gnawing and byting Esay 66. Epicurus patriarch of the Athiests Epicurus coÌ„strayned too confesse the remorse of conscience The conclusion of the woorke The reuerence due too Superiours Leuit. 19. Ecclesiast 18. Exodus 22. 1. Pet. 2. Jn reading the actes of the wicked men are called from doing wickednesse Luke 10. The dâ—finitioÌ„ of a King. Kings and Princes are the â—â—nely Jmages of god Psalm 2. Kings and Princes are Gods Lieutenantes vpon the earth Similitudes of kingdomes and common wealthes appeare in al things The imperial Heauen is cheefe of all the others The Sun is the cheefest and Prince of al the lightes in heuen The Fire is more excellent than all the other Elementes although some be of contrarie opinion The East part is more noble than the others The temperat zone best Asia better and more noble thaÌ„ other parts of the earth Golde is the Prince of all mettals Bees haue their King. Plin. lib 11. The king of the Bees exceedeth the other in gretnesse and in beauty The king of the Bees hath a Sting not to hurte but for defence A maruellous obedieÌ„ce of Bees to their King. Funerals bee obserued amongs Bees Bees if they any way offend the king they kil them selues The PersiaÌ„s kil theÌ„selues after they haue offeÌ„ded A maruellous affectioÌ„ of beastes that they wil die for their Kings Mapheus Vegeus Men may receiue instructâ—â—â—â— of Beasâ—es Man more ingrate vnto his Ruler than brute beasts Cranes haue their captens and leaders Genesis 25. The watche of the Cranes The first murder committed in the worlde The first citie that was builded Genesis 1. The beginning of kingdomes Narration What time the fâ—â—ce of armour was first knowne Kings and Princeâ— wâ—re ordeined immediatly after the begiÌ„ning of the worlde The firste cause why Kings and Princes were chosen and instituted Kings and Princes tâ—kâ— not theâ—â— first beginning of gloriâ— and ambition as some iudge The second cause Scipio Afrianus Rome deliuered from â—he conspiracie of Cateline by Cicero Iohn 6. The third cause Nothing is auncienter than Sinne. Testimonie of Scripture for obedience of kings and Princes Haue a good regard to the meaning of Paule for he is very obscure in thâ—se wordes I haâ—e transâ—ated this â—câ—â—â—inâ— to the Gr ke word 1. Pet. ca. 8. Herodotus reprooued Reward promised giueÌ„ for vertue The fourth cause Iosua 13. Histories of the olde Testament 1. Reg. 17. 2. Reg. 5. God the first authour of Kings The Lorde himselfe dyd choose a king 1. Regum 9. Apoc. 19. Dani. 7. Math. 2. Christ payed toll Mat. 17. Mat. 22. Paule commaundeth to make prayer and supplications for kings and princes Baruch 1. Paule pleads his cause before Nero. The earthly kingdoms in many things doe accorde with the heauenly kingdome A notable question Monarchia is the gouernment executed by one DemocratiaÌ„ coÌ„monwelth AristocratiaÌ„ coÌ„monwelth The Aristocratian common wealth preferred by some opinioÌ„s Solon Licurgus Demostenes Cicero Many common wealthes haue bene ouerthrowne by the Aristocratian Gouernement The excellencie of the coÌ„monwealth of Venice 1200. yeares since the Venetians begaÌ„ their first gouernement The councell of Appolonius to Vespasianus The councell of the coÌ„mon people is like to a brushe that is vnbound and throwen abrode or to a Riuer that is runne out of the chanel Such as haue bene euill enintreated in their owne Countries Socrates Metellus Hanibal Camillus Licurgus Valerius Solon Monarchia preferred before any other common wealth Homere Aristotle All things ruled by one The Prynce is the soule of the Citie A testimony of Nature The scepter and crowne accompanied with many thornes A King is a lampe which shineth and giueth light vnto all the worlde Saule a good man in the beginning of his kingdom The raigne of Salomon Caligula Nero. Methridates Of .22 kinges of Iuda there were but six good The Kings of Israel wer wicked men Good Emperors of Rome The AssiriaÌ„s Persians Grekes Egiptians The entent of the auâ—or The doings of the publike members of the coÌ„mon wealth are more notable and perillous than of the coÌ„mon sorte Princes instituted chiefly for vertu 1. Kings 9. Plutarch in his Aposth The Gouerner ought alwayes to be better than his subiectes Kingdomes ought to be gotteÌ„ly wisâ—â—m and not by sauor and affeâ—tion Alexanders iudgement at his death Prouerb 26. Agesilaus king of the Lacedeâ—â— mans He that sinneth◠〈◊〉 aâ— bonâ—◠〈◊〉 Nero. Alexander a drunkarde Hercules ouercom with enuie and hâ—ordome Micheas 7. In his Economiques Our sinns be our châ—efe enimies Pet. cap. 2. Boetius Horace in his Odes Plutarch mayster to Traiane the Emperour Plutarchâ— epistle The Prince ought to obey the lawes Augustus Cesar an ernest obseruer of Lawâ— A iust cause of anger of in Cesar A great loue of the Father towardes the Sonne Zeleucus Valerius Maximus Such Prince suche Subiectâ—â— Antigonus writeth to Zeno. Herodianus A meruelous abstenence of Alexander Act. cap 1. Math. cap. â— Roma 2. Aristotle The Tyrant gouerneth none otherwayes but by his vnbrideled desire Aristotle in his politiques A vertuous aunswere of A exander in a Flatterer Sicknesse is the cause ofteÌ„ times that meÌ„ do knew theÌ„selues There is nothâ—ng that do the more stir and prouoke the common people to vertue thaÌ„ to sâ—e the Prince the first to put it in execution Eccle. â—0 1. Kings cap. 13. Euil wicked Princes haue alwayes ouerthrowne their people 4 Kings cap 25. VVised 6 Knoweledge requisite for Princes Salomon The Prince is the eye of the common wealth Salomon VVised 6. 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. Plato The law-makers Augustus Emperour and Iudge Sueto ca. 33 The Emperour ought to die with trauell Philostraâ—es li. 7. Suetonuâ— vpon his life Dion Cassius Emperors Judges
astray wrapped and folded in al kinde of euil wickednesse answered to those shamelesse flatterers and sayd I do not mainteine these lerned men about me that ye tell me off for any loue I beare to them or for any accompt that I make of their knowledge and wisdome but I do it sayd he for that I would be praised and cōmended rather of them than any others So you may sée vnderstand hereby that although he neither loued vertue nor iustice yet alwayes he would eschue slander reproch aswel in his life time as after his death For the like cause Lacydes Syreneus was cōmaunded of King Attalus by his letters and also by his messangers to repaire to hys Court and promysed him great promotions with much fauour and good will in al his requests whervnto he would not consent but answered him that Philosophers were as pictures or images which did shew better far off than at hande Craterus the Emperor also did oftentimes intreate Diogenes to remaine with him to bée an aide and helper vnto him to gouerne his Empire in good order to whome he answered he loued better to bée fed with salte at Athens than to be with him in all pleasure delicatenesse fearing least hée would do with him as Nero did with his who put to death al his friendes bycause they should not admonishe him of his wickednesse nor that they shoulde bée witnesses of his myssedemeanours and to auoide this he gaue great gifts and rewardes to Aurelius Cotta ▪ and to Atherius Anthonius and retained them stil with him in al delicatenesse and plesure but that holy and vertuous man Seneca his maister in satisfaction of al his good exhortations and holy documentes which hée from time to time had giuen him hée caused to bée put into a baine of luke warm water and al the vaynes of his body to bée opened that hée might with bléeding die and so hée entreated that poore olde man And it was not without good cause that Darius did so much commend his friend Zopyrus who on a time holding in his hand a Pomegranade desired among other things to haue so many such like friends as Zopyrus was as there were kernelles conteined in the same and of good reason hée sayd it for hée shewed him self so affectioned to him being his Prince and Maister that hée spared not to cut his owne nose and eares and to mangle and disgrace all his face to bring Babylon into his subiection And Xerxes his sonne following therein his fathers good inclination was not in that respect much inferiour to him for in that great huge armie which he led into Grecia hée had with him one Damarathus who franckly and boldely did admonishe and reprooue him always of his disorders Creses vsed the councel of Solon Calisthenes the scholler of Aristotle shewed the way to Alexander Dyon and Plato to Dionise of Syracusa And therefore S. Hierome exhorteth al Princes that when they find a wise and faythful man they should kéepe him as their own hearts For the comfort of this our miserable life sayth hée is to haue one to whom wée may commit our selues to open our mindes and to communicate our affaires in secrete and vpon whome wée may repose and assure our selues in aduersitie and to bée vnto vs as a firme rock in all troubles and a reliefe among so many miseries and calamities with the which this oure carefull life is continually besieged I haue bene the more willing to bring forth these examples bycause there bée some whose eares bée so deintie that they cannot abide that any man though it bée with modestie shall reproue the euilles wherwith they are infected but howe would they then suffer the libertie of the scoffes the bitter tauntes and sharpe dealings euen to the quicke of the aunciente Comedies as well in Gréeke as in Latine that were made for the better destroying and pulling vppe by the rootes the wickednesse that did raigne in those dayes there And the Lorde God did not commaunde the Prophete that hée should onely plant and builde but that hée shoulde first pull vp by the rootes and make all ruine that hée might the better plant and builde afterwardes and that hée shoulde crie out with a loude voice like a Trumpet to the people not to pronounce or set forth their glorie but their iniquities and tel the house of Iacob their offences In like maner the Lorde our Sauiour Iesus Christ sayd vnto his Disciples speake openly that whiche I tell you in secrete and preach vpon the toppes of the houses that I haue sayd in your eares And the Lorde sayde also to Ezechiell that hée had gyuen his seruauntes a foreheade of Brasse and of harde stone that they shoulde no more feare to tell the people their offences than they haue bene ashamed to offende therefore sayde hée go and speake to them and say those things which I cōmaunde thée who I knowe will not regarde thy woordes yet I wil neuerthelesse thou shalt speak to them And to such manner of men as will not bée rebuked of their wickednesse openly there is no medicine more méete for their dyseases than the continuall reading of Bookes which do the office of Iudges and refourmers and giue them knoweledge of their offences And further if wée mark wel there are many other things that do sufficientely reproue and correcte vs of our offences for all our workes and actions serue as wytnesses of the same in our own consciences for there is no man so fond or so farre out of his common sense but alwayes knoweth whether hée doe well or euill For as Chrysostome sayeth wisely that when a man hath committed any notable crime it is most certayne that hée tasteth his condemnation in hys owne conscience and immediately after the offence done hée hath his conscience for an accuser for witnesse for iudge and for an executer which doth strike such remorse into his heart and bite him so rigorously that shee surmounteth the presence of a thousande witnesses shée toucheth him so néere shée vexeth and tormenteth him so cruelly that if all the Aungels in heauen and all the men in the worlde shoulde persuade hym of any thing hée doth wickedly to bée good iust yet he could not satisfie himselfe nor put from him the iudgement of hys own conscience which is wel proued by that which is written in Deuteronomie that euell men do tremble and quake at the fall of the leafe of a trée and that they are always euen as though their liues hung vpon a thréed Wherfore the Prophet Esay did not wryte without cause howe that euell men bée as the boyling of the seas which can not bee pacified as wée haue many examples therof in sundrie places of the scriptures and specially by Iudas and Caine who féeling such anguish and troubles in their sprites thought that their offences were greater than the mercie of
a fewe in numbre amongest them as Augustus Vespasianus Tytus 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 Persians Gréekes and Egyptians 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 And so I haue none other meaning héerein but onely to exhorte Kings and Princes and all others that be called to any dignitie and Gouernment to haue their saluation in remembrance and to be vigilant and carefull to order and directe all their actions and doings in the feare of God bicause their dysorders are more notable and more perillous than the common sort of people And that by these examples of the wicked sorte which wée haue rehersed here in this booke they should haue good regard not to followe euen as he that séeth another fall before him ought to take good héede with all diligence to eschue the lyke danger and peril And contrary the examples of the good and vertuous which wée haue also spoken of héere may so induce them to vertue that they may leaue an eternal memorie after them of their good and vertuous liues Which we ought to leaue to our heires rather than to leaue them great numbers of treasure and riches as the wise man sayeth the good renoume is more to be praysed than precious oyntment And likewise he sayth in the booke of wisdome that the memorie of the good is immortall before God and man But when hée maketh mention of the iudgement that the posteritie shall haue of the wicked sorte he sayth they shall be cut of from al good reporte and fame and shall be alwayes in opprobrie amongst the deade where they shall lamente and wayle and the memorie of them and their séede shal be forgotten as though they had neuer bene but the good and vertuous sayth he shall liue from generation to generation their glorie shall be for euermore and the same shall bée declared and manifest in their children ¶ The fourth Chapter Hovve that those vvhich shall commaund others ought first to master them selues and so suppresse and moderate their affections passions that by their good liues they may induce those that be subiect to them to vertue and godlinesse WE haue sufficiently proued by the reasons aforesayde that vertue was the chiefe and principall cause 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 that 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 Certain men being enuious of the honor that was giuen to Lyuie King of the Sparthians had him in disdayne and sayd he was made of the matter and substance that they were and was no better than others and that hée deserued not to haue any estimation in this worlde otherwise than in respect of his Royall dignitie 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 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 iudging by this answere that hée is vnworthy to rule and gouerne whose vertues are obscure and vnknown Al Princes therfore that desire to rule and commaunde others ought to haue this lesson specially in remembraunce which shall serue them as
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 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 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 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 I le of Taâ—rabanum they do not choose their kings of the ofspringes of Nobilitie as we do accustome but they choose him for their Prince that is most auncient wyse and sage The Arrabians likewise assoone as their King is dead they choose the most auncient men to rule and gouerne theyr Prouince as writeth Diodorus Siculus Iulius Frontinus writeth also that L. Paulus did wishe for the publike profite and coÌ„modite 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 Ecclesiâ—stes that cursed is that laÌ„d 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 froÌ„ 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 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 and in the pluralitie of yeares consisteth experience and sapience as contrarie in youthe lyghtnesse inconstancie euer prompt and enclyned to all euill who when they once goe astraye into wantonnesse and insolencie they do not only animate themselues but likewise they do infecte those that followe their aduice and counsell What happened to Roboam in reiecting ouer lyghtly the councell and aduice of the olde and aged men 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 the one Ieconias being counseled by Ierimie obeyed thereunto and found it verie profitable for him and the other Sedecheas 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 We could more easely alleage an infinit nuÌ„bre of examples by the which yée vnderstand of many subuertions strauÌ„ge accidents that might haue falne vppon many Kingdomes and Empires bycause they did lyghtly and without good consideratioÌ„ 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 is that yong Prophet Ieremie who was ordained by the Lord ouer people and kingdomes to pul vp by the rootes destroy make waste to build and plante and that yong infant Daniel which was in his yong years made a Iudge and Scipio Affricanus was not afraide in his yong yeares to demaund the dignitie of the Aedilicial to whome it was sayde his capacitie was not sufficient nor his yeares agréeable for the same who answered he had yeares sufficient if the Senate would dispence therwith as he made it very well to be knowne afterwards for where vertue is liuely imprinted and rooted the few numbre of yeares can not darken it Likewise Caesar made it to be vnderstanded 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 béeing but of the age of .xxv. yeres who aboue the 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
hauyng vnderstandyng of thys cruell slaughter too bée doone by the commaundemente of the Emperoure Theodosius was maruellous sorrowfull and vpon a tyme as the sayde Emperour wold haue entred into the Church he came before him and forbad him to enter and vsing his Episcopall authoritie sayde vnto hym Theodosius dooest not thou remember the butcherie that thou haste caused too bée doone arte thou so blynded wyth thys Imperiall dignitie that thou haste forgotten thyne offence Howe darest thou come too béeholde these sacred Mysteries of the Temple with thyne eyes polluted by the bloude of innocentes Doo penance for thyne offence and sequester thy selfe from the Communion of the Faythfull take héede how thou entrest intoo the Churche and dooe then condemne thy selfe and thynke thy selfe vnwoorthye to enter amongs them and when thou hast wyth teares of the compunction of thy hearte acknowledged thyne offence the Churche shall open her bosome and receyue thée as one of hers The good Emperoure hauyng perceyued the intente of this holy Bishoppe was greately moued in hys spyrite Afterwardes wyth tremblyng and bewaylyng retourned to his palace where as hée remayned eyghte whole Moneths in sorrowe and heauinesse and in continuall lamentation dooing penaunce cladding hymselfe with haire and takyng Ashes Afterwardes one day in Christmasse he presented himselfe before Sainct Ambrose desyring to bée incorporated ageyn wyth the other membres of the Churche from the whiche hée was cut off as a corrupte membre Whiche was doone to him hauyng fyrste protested neuer héereafter to enterprise to doo any thing vntill by reason he do put off heat and choler enemitie to truthe and equitie Béehold lo a maruellous testimonie of humilitie in an Emperour whiche maye serue as an example to all Princes too doo the lyke where there is at any tyme any matter in question touching their common wealth and the health of their soules ¶ The eyght Chapter Hovve that Princes oughte to eschue and put avvaye all furiousnesse and pryde and that they oughte not to truste too muche in their force and myghtynesse vvith a declaration of the humayne myseries and to hovve many accidentes of mysfortune oure lyues are subiect vvith also diuers examples hovv many descended of a meane and vnknovvne bloud haue bene aduaunced to the estate of Kings Princes and Emperoures and hovve contraryvvyse many takyng theyr originall of noble bloud and progenie vvhen they vvere in the full complement of all prosperitie haue ben through their vvicked and abhominable dooings by the diuine permission shamefully ouerthrovvne and driuen out of their kingdomes and dominions HAuing in this last Chapter intreated of Religion and that bréefly in respect of the worthinesse thereof it seemeth vnto vs nowe moste necessarie before wee enter any further some thing to speak of modestie a vertue most requisite for Princes and all others that sitte in the place of honour and dignitie bicause that those whiche haue the gouernemente and ouersighte of the people are for the moste parte haughtie 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 that they féele themselues to be placed set in We do therfore greatly wish that those princes gouerners which be subiect to such infirmities shold subdue that imperfectiō by reson frame thēselues 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 and haue good cōsideration of their owne proper natures and withall continually remember that they are but men formed and made of the slyme of the earth as others be which that good king Salomon did acknowledge in himselfe when he sayd My bodye is passable and mortall as others bée and shall resolue agayne into ashes and dust as the bodies of them whome I gouerne and rule And to the ende wée maye the better pull this maladie vp by the rootes whyche is a woorme that doothe contynually gnawe and byte it is first necessary for vs too consider what man is and to howe many miseries and calamities this our transitorie lyfe is subiecte vntoo 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 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 euen immouable as a stock or stone and beholde him who is only borne to be furious and proud beginneth his lyfe with paine and trouble whose birth is onely the cause therof And I praye you when beginneth he to go or when hath he the vse of his spéeche to howe may incommodities and infirmities is he subiecte all other beastes doo knowe euen of theyr owne nature as soone as they are brought foorthe vppon the earth to helpe themselues some with their swiftenesse some with theyr strength and force other some with their voyce but man knoweth nothing except he be taught no not so muche as to speake or eate and to bée shorte hée can doo nothing of his owne nature but wéepe He is only amongs all other beastes subiecte to paines to passions to pleasures to
commended among the Hystorians bicause vppon a time he stayed his whole armie and him selfe dyd descende off hys horse to vnderstande the complaynts of a poore wretched and miserable woman The Parthians 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 that they mighte bee firste brought to him to haue audience of their sutes And this good Emperour pronounced openly before all people that they that doo contemne the poore and needy let them not thinke to be obeyed of the riche The Historians write in the life of Claudianus the Emperour that he was so treatable and gentle and did so muche incline him selfe towards the sutes of the poore that he thought it did not suffise him onely to giue them audience and to restore them agayne to their right if they were iniured by any man but farther he would giue them also counsell in their aduersities and troubles which thing he dyd practise in the behalfe of a poore afflicted widow who as she did vpon a time present hir self before him to require iustice béeing altogither ouercomee with carefulnesse and wéeping this gentle Emperour after he had accorded hir request béeing moued with a maruellous naturall compassion did wipe hir face with his owne handkercher wheras many of his gentlemen did maruell amongs which one of them sayd to him that he did too muche abase him selfe and he had done a thing that was far vnmete for the maiestie of an Emperour But he answered wisely that it was not sufficient for a Prince onely to doo right and iustice to his Subiects but also to exercise the office of humanitie towards thē when the cause so requireth for oftentimes sayd he the Subiects when they departe from the Prince with his good countenance and gentle words it contenteth their minds better than the benefite of the cause that they haue receiued at his hands by equitie and Iustice And this is it that that great king Salomon dothe teache and exhorte vs vnto where he sayth 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 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 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 We finde also in the Greeke Histories that a Philosopher very liberall frée in words wrote an Epistle to Phalaris the Tyrante in the which he accused him of his dissolute life and amongs other things that he moste touched he reproued him bitterly for that he was disobedient to the Gods in that he killed the priests and ruinated the temples and bycause he was so vnwilling to be moued or sued vnto for the poore mens causes and dyd refuse their petitions and requests The good Tyraunt hauing red this accusation without any further deliberation made this aunswere as it foloweth They that say that I doo not obey the Gods say truely for if I should obserue all those things that the Gods doo commaunde me to doo I should doo few of those things that man requireth me to doo Secondly where you say I beare no reuerence nor honor to the Churches that is bicause I know the gods make more account of a good and pure heart than of many Churches al to bedecked with gold siluer As touching the Priests you say I put them to death in déede I haue done it thinking to make a good sacrifice of them to the Gods for they were so dissolute and so farre out of order in all their actions and dooings that in stéede of honoring the Gods they were rather a slaunder vnto them And as touching the laste whereof thou doest accuse me that is to haue stopped my mouth and eares from the petitions requests of the poore those that haue sayde that vnto thee haue greatly lyed vppon me for I haue alwayes shewed my selfe frank and open to widowes and Orphanes and to suche kinde of afflicted people and haue alwayes had my eares open to suche requests as they haue made to me Here you may see this wretched Tyraunt enimie both to God and man loued better to be charged with these other vices than to graunt to the last the which he estéemed to be more greeuous and notable than the others The Lorde our God willing to instruct all Princes and other pastours by what meanes they ought to gouerne their flocke dothe reproue by the Prophet Ezechiell the ouermuche straytnesse that they doo vse towards their Subiects when he sayde vnto them Yee doe commaunde them by force and power Likewise S. Peter a man that commendeth greatly humilitie 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 that he was not come into their countrey for any other intente but to make him selfe Lorde and Prince thereof firing his countenaunce immoueable vppon his face lyke a man that had ben halfe in an extasie sayde to him Tell me I pray thee O thou Alexander what wouldest thou haue what is thy meaning what is thy will and purpose doest not thou sufficiently giue knowledge to the face of the whole world that thou arte possessed with an insatiate greedynesse and an inordinate couetousnesse which for a transitory ambition that vanisheth away as the smoke arte not afearde to pouerishe many to make thy selfe onely riche nor arte not ashamed of the complayntes and lamentations of the poore widows and of an infinite nuÌ„ber 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 and when you are at the last poynt of life you shall haue so great an vnquietnesse of conscience for those things which you haue so vniustly heaped gathered togithers that it shall be more gréeuous and harder for you to digest than if ye should suffer a thousand deathes togithers And so this old man hauing ended al his discourse stoode still immoueable for a space before Alexander aspecting some answere of him but Alexander féeling him selfe touched inwardly was tossed with many imaginations at the reasons of that wise sage philosopher and in such sort that this spirits were ouercome and vanquished not able to vtter the effect of his minde to make him any answere by reason whereof béeing confounded and condemned in him selfe for his enterprises he returned from thence immediately without hurting or any wayes annoying the Garramants The Emperour Tiberius a cruell man in all his doings was not moued when it was told him that many did murmure and speake euill of his cruelties and tyrannies but answered to them that perswaded him to bée reuenged vppon those that so murmured agaynst him that he coulde very well occupie him selfe otherwise and saide that mens tongues ought to be frée in a frée Citie Moyses that great law giuer of the Lorde hath lefte vs also maruellous testimonies of pacience modestie who although he was many times tormented vexed with his people yea euen that they were ready to stone him to death yet whatsoeuer assaults these sturdy people did make against him they could neuer driue him from his humilitie nor put him out of pacience but to the contrary 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 theÌ„ instaÌ„tly 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 theÌ„ 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 and with that charge yée doo receiue your dignities and kingdomes And yet notwithstanding al these words neither of these Princes were moued or angrie and they perceyuing the earnestnesse of these matrons began to smile and presently gaue them audience 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 Siâ—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
Tyraunt vexeth his people with Subsidies and vnreasonable Exactions and layeth heauy burthens vppon them the good Prince doth not exacte vpon his subiectes but for things that are necessarie and behouefull The tyraunt conuerteth all his exactions into pompe pleasures and braueries superfluous and vnprofitable The good Prince to the contrary imployeth all for the sauegarde defence and conseruation of his Subiects the strengthning of his Realme and to resist the incursions of suche as would trouble the quietnesse of hys people the Tyraunt woulde be feared and redoubted of his Subiects without rendering any loue of his behalfe agayne The good Prince would bee faythfully loued of his Subiects with a true and sincere heart and loueth them agayne with a paternall zeale and amitie The tyraunt doth rule and gouerne his common wealth by dissembling deceite and couetousnesse the good Prince doth gouerne by prudence integritie of life and well doing The tyraunt is gouerned by flatterers clawbackes and other suche kinde of vermine that doo bewitche and enchaunt his senses with pleasaunt things as fantasies collusions and newes the good Prince dooth not take in hande or execute any thing but by the aduise and counsell of the wyse and sage The tyraunt feareth nothing more than that the people should agrée togithers and bee of one minde fearing thereby that they should conspire agaynst him the good Prince desireth nothing more than to nourish and mayntayne peace amongs his people and if there rise any debate or stryfe amongs them trauelleth by all the meanes and wayes he can to reduce them agayne to good will mutuall loue and amitie The tyraunt béeing styrred and moued as writeth the Prophet Ezechiel is as a rauening wolfe ready to shed bloud or as Plato sayth a consumer and deuourer of the people And the Wise manne knowyng very well his propertie nameth him a fierce and greedy Lion or a Beare that is hungry and thirsty for the flesh and bloud of the poore people which saying is confirmed by S. Paule when he sayde béeing escaped from the crueltie of Nero he was deliuered from the throte of the Lion but to the contrary the good Prince hath suche care ouer his Subiectes 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 and to the ende that his monstruouse life shall be the better authorised we wil recounte it according to Lampridius Eutropius Iulius Capitolinus and many others The firste beginning of his Tragedies was he caused his brother to be slayne afterwards he maried his stepmother the mother of his brother whom he had thus killed and immediately after he was chosen Emperour in steede of well prouiding for his Empire and giuing good orders that his common welthe should be well gouerned and ruled the rather to come to his enterprises he banished all the wise and sage personages of his dominions afterwards he ordeyned a worshipfull colledge of bawdes of bothe kinds who did openly in the presence of all people cause youth of bothe sexes to be defiled the seruice of these people was so agreble to his minde that he vsed them as pages to serue him as other great Lords are serued of their houshold seruants Beholde lo the first zeale of this beastly Emperour to his common wealth Now when he had ended and finished this his notable worke he woulde then take vpon him the office of an Orator and made a long Oration to them in the which he did persuade them by wanton and slender reasons to inuent al the new vnacustomed means that they could of baudry and filthynesse and that with all libertie And the better to bring them to his lore he exhorted them to put away all shamefastnesse and that they should become bolde and shamelesse bicause that shamefastnesse and bashfulnesse were chéefe enimies to all pleasures and not contenting him selfe with these abhominations he gaue himselfe wholly to be caried away with his wanton and impudent desires and lustes that he caused foure naked women of the fayrest in all his prouince to be tyed to a charyot and so led through the stréetes and also when he was at hys meat he would be serued with foure other women naked as the others were to the ende that by suche meanes his people with al libertie should be prouoked to wantonnesse and whordome and bicause nature had giuen him an excellent beautie in all his lineaments aswell in his face as in the proportion of his members he was so effeminated that he would fashion him selfe like a woman and the better to folow them he would trim him selfe in their habites and counterfayte their behauiours and countenaunces and dyd desire further amongs hys other filthynesse to bée transformed into a woman to the intent that he mighte proue the pleasures of the feminine Sex. And therfore not stayed nor contented with all these aforesayde beastlinesse and lasciuiousnesse this diuell incarnate did persuade him selfe therevnto that no wicked spirite or diuell coulde deuyse the lyke but as one sinne draweth another so he did fantasie in hys mynde that by arte he mighte be transformed into a woman And the better to put in execution this hys Diabolicall luste he caused all the chiefe and excellente Surgions and Phisitians of hys tyme to be gathered togythers to worke this feat and they béeing assembled togithers promised him that he should haue al such ouertures and cuts as he would desire and that he should be made apte to haue the company of a man as a woman hath By which persuasion they gelded and cut him in all places necessarie for the same but in the ende he was made by the iust iudgement of God vnprofitable in both the sexes And now to the intente the vertuous eares of those that shal heare the maner of this his losenesse slipperinesse of life shall abhorre and detests the same and frame them selues to eschue the like we think it expedient to declare also after what sorte and