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 Beholde loe one of the chéefest reasons of the institution of Kinges was as I say bycause that some one by his ciuil prudence and integritie of life begoon first to exhorte and induce the people being yet rude and barbarous to the obseruation of certaine lawes and humaine pollicies by whiche meanes they did sée hée did the more happily establishe their common wealth and the better rule and order the estate of their liues Which Iustinus that graue hystorian did wel vnderstaÌ„d 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 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 Râ—maines was most odible 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 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 reason wherefore Kings and Princes were first created and receyued vpon the Earth grew vpon necessitie which did enforce the coÌ„mon people to search out a way and meane by the which they might correct the furious and oppresse the violeÌ„ce 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 coÌ„maund 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 for such autoritie prehemineÌ„ce was more requisite at that than any other time bicause violence opression couetousnesse began then to raign among men And S. Paule that faithful truÌ„pet 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 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 daÌ„nation to theÌ„selâ—es for Princes are not to be feared for well doing but for euell doing therfore if thou wilt not feare authoritie do wel and thou shalt receiue prayse of him for the Prince is the seruant of God for thy commoditie but if thou do euel feare him for hée carrieth not the Sworde in vaine but is the minister of God to do iustice to the terror of those that do euel And therfore wée ought of dutie to bée obedient to them not onely for feare but for conscience sake Beholde loe a maruellous doctrine of Sainct Paule touching the obedience we ought to haue towards Kings and Princes and other Superiors Let vs also marke the testimonie of Sainct Peter touching the sayde matter who doth wholy confirme the same that Sainct Paule hath sayde before 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 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 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 to the ende that being stirred vppe with
carefull where hée sayth goe your wayes you slouthfull and ydle persons to the little Antes and marke well their doings and take good héede thereto for they althoughe they haue no Prince Gouernour or Ruler yet alwayes they do prepare in the Sommer time their meat and do during their haruest lay vp great stoare for their liuings in the Winter And in like maner wée are secretely taught by a hidden exhortation of Nature to beholde the conditions of these brute beasts and to take good héede to their order and manner of liuing to the ende that wée endued with reason may learne of them that are without reason how wee ought to leade this our humain societie and by what prouidence Kings and Princes oughte to gouerne their subiectes and contrariwise what obeysance and reuerence is due to them For all men by nature reason although they sometimes faile therin are bound to loue and obey him that ruleth and gouerneth them a puissance so great of nature that she extendeth her force likewise to brute and sauage beastes And Zenophon introduceth Socrates his master that hée had in gret admiration why man was found more ingrate to hys gouerner and ruler than the brute beast for it is not seene commonly sayth hée that any other beast how brutish so euer hée bée to abuse them that nourishe him nor doth refuse to obey to his pastour and feeder 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 the Cranes bee foules that flock and companie together as S. Ierome writeth when hée sayth that insensible beastes followe their Captaines as amongs the Bées there is an head the Cranes followe their companions in good order Whereby hée séemeth to proue that it is méete that there bée one chéefe and head among al creatures as in a Ship one gouerner And Rome could not suffer two brethren to raign together but by the effusion of the bloud of the one the other tooke place Likewise in the wombe of Rebecca the two brethren Iacob and Esau coulde not accord but fought together 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 and they that watch do holde stones in their féete to the ende that when they bée ouercome with sléepe the stones falling from them they might awake by the noyse therof the others hauing theyr heads vnder their wings do sléep and take their rest standing one while on one legge and other whiles vpon the other and their chéefe and Captaine being awaked doth foresée all daunger and gyueth warning to the rest Thus it is nowe sufficiently made playne and manifest vnto you aswell by the testimonie of the Ecclesiastical as the Prophane hystories that Nature a most excellent woorker whoo hath made nothing in vaine hath giuen a certaine mark caracter and token of preheminence and Royaltie euen among brute beasts to the end that being mooued and prouoked with the maruellous contemplation of these things wée should bée the more apte to receiue instructions how to yéeld obedience to our Princes Superiours and Gouernours ¶ The second Chapter Hovve that the first beginning of Kings and Princes is very auncient and that immediatly after the creation of the VVorlde the people beganne to choose and elect Kings and Princes MEN being guided by nature instructed by reason and lead by deuine inspiratioÌ„ 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 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 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 defiled and polluted by the wickednesse and abhominable sinnes of mankinde Belus the first king of the Assirians in the time of Thares the father of Abraham did gouerne the earth as Eusebius doth recount in his Chronicles and during this age the force of Arms and mightinesse of Kingdomes wherof the hystories make mention did beginne to appeare as the Assirians Sâ—â—â—heans Egiptianâ— 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 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
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
Vaâ—pasâ—anus Domitianus Traianus Adrianus Aurelius Anthonius Maximius Commodus Pertinax Seuerus Saracula Iustinianus Fredericus Charles the gret haue al exerâ—â—sed the s ate of Judgement Machetas did apeale to the sentence â—f the Empeâ—or beâ—â—â—e hims lfe ReformatioÌ„ of Sentence Bâ—oke 17. of his Eneidos Plutarque vppon his life The Kings of the Persians did alwayes iudge the causes of the people ExcelleÌ„t meÌ„ The meane sâ—â—â—â— Men of a pâ—râ—â—rsâ— naâ—â—â—◠〈◊〉 Amarpelous liberalitie of an Emperor Jn what eâ—â—â—matâ—â—n lâ—â—rning was â—moâ—gst the auncients A maruelous liberalitie of a couetous man. 480. thousaÌ„d Crounes geuen for one booke Alexander mâ—de 〈◊〉 pillâ—we of the Jliad 〈◊〉 â—f Hoâ—eâ—e A singuler honour that Pompeius gaue to Possidonius Seuen Cities were in controuersie for the bones of Homer The verye Tirants did fauour learning Demostenes Josephus captiue Alexander not conteÌ„ted that Aristotle had published hys bookes Letters of king Antigonus to Zeno the Philosopher Julius Caesar passing ouer a certaine floud swymming held his workes in his haÌ„d that they shoulde not be lost Themistocles Methridates All the most famous captaines of Grece were louers of learning Paulus Emilius A great nuÌ„ber of Emperours that did compose bookes By knowledge learning men shal procure to them selues immortalitie 1 Kinges 3. SalomoÌ„ surpassed al men in wisedome The Quene of Saba Counsell of wise graue men is good for Princes Prouerb 3. Esay 5. Roma 22. Many kingdomes maintained in great honor by councel of the wise A marueylous affiance in a friend Antipater fri nde to king Philip. A greate affiance that Alexander had in Ephesteon Alexander bestowed vpoÌ„ the funerals of Ephestion his deare frend ten thousand talents of gold which is after the accoÌ„pt of Bude sixe millions of gold Plutarque Armanus Theodorus affirme the same The incredible amity of Zopirus to Darius his Master A subtile inuention to deceiue the enemy The like histories for the Romanes Sextus Tarquinius did beate himselfe with roddes to decâ—iue the Gabinets Light credence is noysome Alexander gelous of the glory of Achilles This whichâ— is here attributed to Alexander by others is referred to Augustus Caesar as Suetonus doth wytnes in the lyfe of 12. emperors Pliny and Horace The desire of AgamemnoÌ„ Homerus lib 2. An Epilogue of the thinges before sayd Testimonies of the holy and sacred scriptures Num. 11. Hester 1. Vertues of the said Alexander Prouer. 19. The councell of yonge men perillous to Princes Aristotle S. Ierome Plato in hys Sympose Wherefore old men be more feareful thaÌ„ yong men Plutarche Embassadors ought to be auncieÌ„t wise men Macha 5. Cap. 24. Nume 22. Denis Halicar Genesis 29 Solon The Romaines Atheniens Lacedemoniens Stobeus sermon 122. The prayse of aged and auncient meÌ„ Plinie lib. 8. cap. 5. Age honored among brute beastes Cap. 12. Kings 3. Iechonias Sedechias Kinges 12. Ieremy a yong man Daniell a yong man Ieremie 1. Daniel 3. Sc pio Affricanus a yong man. Yong menns preferred before old men Jphicrates being of the age of xxv yeares was chosen captaine of the Atheniens ageinst the Boetians Holynesse and pyetie towards god and religion is required of kings and Princes Josias one of the most worthy Princes that euer bare scepter Paralipo ca. â— Deuine instructions of Princeâ— Deuteron 2.7 solue ca. 1. Wisdom 7. The prosperitie of princes lyeth in the â—â—lfâ—â—ling the lawe Daniel ca. 2. A profitable exhortation of Daniell geue to princeâ— The threaâ—nings of Gâ—d to wicked Pâ—inâ—â—â— Wâ—s â—iaâ— 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 remeÌ„braÌ„ce amoÌ„gst kings and princes 1. Macha 4. 1. Esdras 3. The churche shall sucke of the brests of princes Kings nurses of the church Esay 6. The christiaÌ„ churche is figured by Iâ—rusalem Iob. 14. The seconde thing required at christeÌ„ princes handes is to punish the blaâ—phemies and periuries amongs the people Blasphemers muste be stoned to death Daniel 3. Blasphemers by tâ—â— lawe of good king Loys was made thrusting throgh the tung 5. Ambro 54. Heresies must be punished by Princes The persecutioÌ„ ageinst the faithfull hath endured from the â—â—â—e that Jeâ—â—â— Christ ascended into Heauen vntill Conâ—â—â—â—tine the Emperour which is 300 yeares or there abouts Greate persecution of the Church Ydlenesse nurâ—e of all hereâ—ie The maiesty of God is dâ—praued in this Alâ—gâ—on Abdola and Imina the pareÌ„ts of Mahomet A naughty life argueth an obâ—â—â—â— race and family Imina the mother of Mahoâ—â—t dâ—scended of Jsmael sonne of Abraham Mahomet had coÌ„fereÌ„ce with wicked spirits A turkish dreame Mahomet saluted of stones beastes and trees Mahomets pardon Axa Mahomet his chief darling Mahomet his beast called Alborach The angell Gabriel foot man to Mahomet Adam Noe. Abraham Ioseph Moyses S John Baptist Iesâ—â— Christ Fiue prerogatiues giuen to Mahomet What trash Mahomet had gathered in his Alkaron The subtile policie of Mahomet A more true opinion of Mahomet than the first Mahomet sent in the vertue of the sworde The lawe of Mahomet mainteâ—â—â—d by the sword and bloud The greatest miracle that euer Mahomet did A policy to couer his lotâ—some infirmitie Mâ—que It is at this day an hâ—ynous offence to kill a pâ—geon Sergius an Apostata SuÌ„dry kinde of heresies of which Mahomet framed his Alkaron Alkaron a colâ—ectioÌ„ of chapters Am trueâ—â—â—e reuerence come to their Alkaron A fantasticall hell of Mahomet A ridiculous Paradise Of this matter rede the foure bookes of his Alkaron translated out of the Araby tong into the latine The aucthors that iâ— treate of this matter Platina P. Laetus Sabellicus P. Iouius Pope Pius Beâ—on P. Messia Arnoldus Romianus Crispus FloreÌ„tinus Franciscus Barnardus in his camologe of heretiks Mahomet died beiÌ„g 34 yeres of age The priest that was a traueller sheweth it in his geographie The good chastened for the euill Peter Messâ—e in his forest A meruellous perswasioÌ„ of a tiraÌ„t that he said he was sent of God vpon the earth to punish his people Mahomet the most greatest enemie of the church of God that euer was The church of God shall endure for euer Martyres for the word of God. Jesus Christs keper spouse and hed of this Church The infants of god be not orphaÌ„s Iesus Christ will assist them at all times Esay ca. 50. I say witnessed by J say An exhortatioÌ„ to princes gathered of the things before rehersed Psalme 138. Psalme 100. Ezechias a chief enimie to Jdolaters 4 Kings 8. Josias burnt the Idolles 4. Kings 23. Anger proceding of vertue Two murthers committed by Mathathias for Jdolatrie 2. Macha 3. The angells do chasteÌ„ Jdolatrie Pompeius was plaged for his offeÌ„ce Marcus Crassus Pharao Exod. ca. 14. Senacherib 4. Kings 16. The father killed by his owne childreÌ„ in the teÌ„ple Antiochus eaten with lâ—ce beeing aliue 2. Macha ca. 19. The death of Herod Act ca 12. CoÌ„stantine the yonger Cassiodore Olimpus
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
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
the hope of suche a name as a King they mighte trauaile to atchieue to the same by some commendable actes or vertuous exploites And of such Edictes and Proclamations wee haue examples and sufficient testimonie in the holie Scriptures Caies in the booke of Iosua made Proclamation 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 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 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 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 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 writteÌ„ When thou commest intoo the lande that the Lord thy God hath giuen thée and that thou doest possesse it and remaine there 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 straÌ„ge man which is not thy brother Furthermore when the time of the Iudges was expired and that the people of Israel with great pertinacitie and stubbornesse did demaund of the Lord to haue a King ouer them hée himselfe did choose and ordeine Saule whom hée found a man according too his hearts desire which should not haue bene thus auctorized and appointed if Royall puissaunce had mysliked him But why do wée bring forth any further matter to prooue the authoritie of Princes seing Iesus Christ himself was appointed King by his father vpon the holy hil of Sion according to the Psalmist And S. Iohn in the Apocalips confirmeth the same saying Hée hath written on his thigh and in his garment his name thus King of Kings Lord of Lords Ruler of Rulers and whose kingdoÌ„ is eternall 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 that when he hys disciples came into Capernaum these that did receiue the â—ol came to Peter demaunded of him doth thy master pay tribute 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 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 As likewise in an other matter hée commanded to pay to Cesar that which was due to Caesar And note Paul to the Romaines Al persons sayth he are subiect to the higher powers for there is no power but of God after hée concludeth pay to Princes their tributes for they be the Ministers of God employing themselues therein therefore giue them all that which is due vnto them To whome tribute belongeth giue tribute to whome toll giue toll to whome feare giue feare and to whome honour giue honour And Paule thought it not sufficient onely to make mention of this in diuers and sundry places but to the ende hée woulde the better beate it into our heads and that hée would not haue Princes defrauded of that which is due to them 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 that they shoulde pray for Nabuchodonezer king of Babylon and for the life of his sonne 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 thâ—â— our Lorde is author of principalitie and would not haue instituted thesame but onely for the comforte and profite of man But to make an ende of this my long processe if you wil beholde and mark well the order of the Scriptures aswel in the olde as in the newe Testamentes you shall fynde an infinite number of authorities aswell of the Prophets as Apostles which do plainely wytnesse howe Kings and Princes are instituted by the mouth of the Lorde our God and by him selfe approoued confirmed and auctorized ¶ The third Chapter VVhat the Dignitie Royall is and hovv the same cannot be supplied vvithout great trouble and danger vvith a declaration vvhat kinde of gouernement is best for the people to liue happily and quietly BY these things before rehersed wée haue declared and prooued that the preheminence and Dignitie Royall is maruellous auncient and that it was receyued of the people euen at the begiÌ„ning of the world and afterward approoued