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
content the readers but is filled with an infinite number of lies contradictions and blasphemies and that so horrible that amōgst all the things that euer haue bin red or heard there cannot be found matter more ridiculous more manifest agaynste the maiestie of God our Lord than is written in this Alcaron so that in it there is no more tast or shewe of any trouth or veritie than is in the tales or fables of Esope and yet notwithstanding the Deuill hath so maruelously bleared the eyes of many that euen now at this daye the greater part of the world doo repose thēselues on him as on one that hath bin most religious and holy but forasmuch as the truth shal be the better discouered by recitall of eache thing in his place and order I will first begin with the natiuitie of this false wicked Prophet Mahomet The Turkes haue one booke which is called Asear in the which is contained all the life of Mahomet and likewise all his acts from his natiuitie vnto his death his fathers name was Abdola and his mothers Imina his father died before his mother was deliuered of him and his mother died .ij. yeres after he was borne so he was left without father and mother who if she had auerted hir burden she had therby deliuered the christiā common welth from muche mischief and affliction Some do write that he was descended of a noble race others do not accord therunto bycause his mischeuouse life was sufficiēt to infect and obscure al the noblenesse in a whole region he was borne in Arabia his father was neither Iewe nor christian but was a gentile and an Idolater as the most part of the histories do write his mother was descended of Ismael the son of Abraham which he begat of his maiden Agar so he was a Iewe borne he had in his youth a maruellouse lyuelinesse of spirit and such a memory that he did redily comprehend any thing that was sayd or shewed vnto him he did by his great diligence and by the quicknesse of his wit lerne both the old and new testaments at the age of xv yeares he made iorneyes often times into Persia Syria Palestine and to Cayre and into many other countreis with a certein marchaunt who being dead he tooke in mariage his wife had .iiij. children by hir after when he was at the age of xxx yeares he vsed euery day to go into a caue and there kepte such a maruelouse abstinence that he became therewithall euen almost madde with ouermuch fasting and as some men write beeing in this caue he commoned with certeyn wicked spirites And one day béeing as a man desperate woulde haue caste him selfe downe headlongs from the toppe of a Mountayne by reason of certayne visions that hée sawe whereby hée was greately troubled and vexed The Turkes also wryte in the abouesayde Asear that Mahomet béeing then foure yeares olde woulde dayely goe a Fishing with little children and once béeing alone in a field by himselfe the angel Gabriel apparelled all in white appéered vnto hym in the forme of a man who takyng him by the hande withdrewe him asyde and with a sharpe and fyne edged rasour opened his breast and tooke out his harte oute of the whiche hee also tooke a certaine blacke spotte of bloud which is the cause as the Turkes affirme that deuils and yll spirites assault or attempte men for it is common to all menne by nature to haue the aforesayde spotte or stayne whiche doone incontinently the Angell cloased vp agayne his harte and put it into his woonted place clensing and spurging thereby his hearte to the ende that neuer after he might be subiecte to any suggestion or temptation of the diuell Beholde now the fyrste fonde deuise and fable written in the foresayde Asear concerning the beginning of this our Prophete Mahomet Ageyne hée addeth when this Turke Mahomet began to write his Alkaron that the sayd angel appeared to him again saying Mahomet God from aboue saluteth thée letting thée to knowe that thou must bée his Prophet for thou art the moste perfectest of all his creatures and that the angel further shewed him certein letters willing him forthwith to read them to whom he answered that he could not reade Reade said the angel in the name of thy creator With which wordes he vanished away and departed from him So then Mahomet returning glad ioyful to his house in passing thitherwards he reported that all the trées stones and beasts by the way did vnto him both honour and reuerence saying Mahomet thou shalt bée the messenger of the highest He writeth also in his Alkaron in a tretise which he intituleth Alphata a matter more strāge and prodigious than the rest where he affirmeth that God hath forgiuen him al his offences both present and to come And yet not contented with his aforsayd fictions the better to seduce abuse the people he fained that he had bin in Paradise said that on a night being aslepe in his bed with one of his eleuē cōcubins who had to name Axa which was amōgs the rest his best beloued darling herd one knock as a strāger at his dore rising to open it the angell Gabriel al couered with white wings bringing with him a beast whiter thā milk greater also somthing thā an asse which he called by name Alborach said vnto him god saluteth thée hath giuē me in cōmādemēt this night to cōduct bring thée to Paradise there to cōtēplate his most high diuine misteries the angel said vnto him Moūt vp quickly on this beast but the beast drew backwards wold not come néere him to whom the angel sayd why wilt thou not the Mahomet ride on thée I assure thee that a man more perfect neither hath nor shal come vpon thy back to whom the beast answered that he wold not come nigh him onlesse he first wolde promise that he might enter also with him into Paradise whom Mahomet in that behalf did consent to gratify said that he was the first beast that euer should come into Paradise So Mahomet being then moūted the angel toke in hand the bridle trauelling all the night towardes Ierusalē being arriued in the temple there they found al the messāgers prophets of our sauior who honored him besought him to be vnto god an intercessor for them departing out of the tēple they foūd a ladder al framed of certen bright blasing light starres which frō the earth stretched euē vnto heauen it self and the angel taking then hold therof they shortly ascended into the firste heauen whiche was all of perfect siluer beautified with some starres hangyng in chains of gold as bigge to the view as hilles or mountayns so knocking at the gate of this fyrst heauen had it incontinently opened to them where they founde Adam which imbraced Mahomet Thence past they vnto the
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
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
dishonour the name of the Lord than the hatred thou hast agaynst thy neighbors That his kingdome should come how are we so bolde to pray for the comming of the kingdome of Iesus Chryst when that Dauid the wise Prince feared in such causes to present him selfe before God we rather oughte to desire that the mountaynes should fall vpon vs to couer vs than to appeare before the iustice of God béeing so polluted with the effusion of the bloud of our neighbours That his vvyll should be done in earth as in heauen he did driue the Angels out of heauen for their disobedience agaynst him and beeing vppon the earth he preached none other thing but peace and yet thou arte enimie to thy neighbour thou doest pray that he woulde giue thee this day thy dayly breade How darest thou demaunde breade of the father of heauen when thou burnest the Wheate and Houses of thy brethren Thou eatest hys trauell and yet thou destroyest hys substaunce but oh good Lorde why do we not tremble when we desire hym he would pardon vs our offences as he wold we shold forgiue others when wée be so far from forgiuing that we go to murther oure brethren Wée praye to him also that he woulde deliuer vs from temptation and yet we oure selues tempte oure brethren and put them in great peril And lykewise we pray to him to deliuer vs from euill and go dayly aboute nothing else but wickednesse and mischief Hauing now shewed certaine principall poynts of such things as appertained to the declaration of the commoditie and profit that peace dothe bring I will nowe declare what warre is and what glory and fame they carry awaye that do exercise it to the ende that comparing the one with the other you may iudge how damageable and pernicious it is to mankynd Will ye vnderstand what warre is thinke that you sée before your eyes a great company of men assembled togithers with pale and drousy faces hydeous and horrible with barbarous cry eyes al burning and flaming prouoking wrath and anger the noyse and ratling of armour with an horrible thundring of cannons then a furious assault all full of rage and fiercenesse a slaughter of the dead some dismembred other some lying vpon their felowes half dead the fleldes all couered with dead carkases the flouds and riuers all stayned with humaine bloud one brother oftentymes fighting against an other kinsman against kinsman fréende against fréend all set on fire one to slay the other and yet scarsly haue any cause of enmitie betwéene them Wilte thou vnderstande further the very spectacle of the warres howe pitifull it is Haste thou séene the conflict betwéene the Beare and the Lyon or any other beasts of contrary kynde what fretting and foming what crueltie is it to sée them dismember and pull in péeces the one the other how muche more straunge is it to sée man ageynste man so furious one ageynst an other and as it were transformed into a brute beaste and all to exercise his rage and crueltie vpon his neyghbour besides an infinite numbre of other euils and mischefes that depend thervpon and those poore simple people who haue buylded made and garnished so many faire and beautifull Cities haue gouerned and ruled them and by their trauell and labour haue enriched fortified and maynteyned them Euen by reason of these outragious warres and controuersies they sée them sometymes in their owne presence made ruinate defaced and throwen downe their cattall taken from them their corne and fruite of the earth before it is ripe cutte downe their townes and villages brente and that whiche is more cruell and inhumaine oftentimes they bée killed and slayne And when there is preparation made for the warres euery manne is afrayde and in continuall daunger and when the same is in execution there is no famylie that doothe not lament and weepe and tast the miserie thereof For then the handycrafts waxe colde the poore be constrained to fast and die of hunger or else to haue refuge to vnlaufull exercises to help and sustein their liues the virgins be violated the chast matrons remayn bareyn in their houses the lawes be still humanitie is extinct equitie is suppressed religion is cōtemned the sacred places are prophaned the people pilled the poore olde men bée captiue and sée their children slain before their eyes the yong men are out of order giuen to al kinde of wickednesse yée shall fynde an infinite number of Widowes and as many fatherlesse children the Prince is enuyed and the common people béeing oppressed with taxes and subsidies conceyue hatred agaynst him and all is full of murmures and curses And I pray you mark with what difficultie they entertaine so many strangers men of war what prodigalitie is vsed in expenses for the preparation to the warres as well vppon the sea as on the lande what laboure and toyle is there vsed in making of Fortes bulwarks and rampiers clensing of dyches preparing tentes carrying munitions charyots cannons armoures and other suche diuellishe deuises for the warre continuall making of watches and setting foorthe of scoutes and suche other like exercises of warre not without continuall feare and perill wheresoeuer they bée and yet speaking nothing of the infinite trauell of the poore souldiers and their maner of liuing whiche is so austere and cruell that euen the very beastes are not so muche troubled as they are For the sely beastes hyde themselues the night tyme in the caues of the earth but the poore souldier watcheth almoste continually and if by chaunce he taketh his rest it is eyther at the signe of the Moone or the signe of the rayne frost snow or wind and he must always haue his eare at the grounde to harken and watche as the aspis doth least he be surprysed he endureth hunger heate and cold and when he vnderstandeth the heauie token of the battell he dothe thinke to himselfe that he must eyther receiue sodein death or else kil and murther his neyghbour and thus for vj. Crownes in the moneth he bindeth himselfe to the hazarde of the blowe of the Cannon so that amongs all the seruitudes and slauerie of the worlde there is none like or to be compared to the miserable lyfe of a souldier Alas was it not sufficient that nature had created man poore and miserable subiect to many calamities and miseries but further we our selues must adde warres for a more burthen or mischief so straunge and pernicious that it passeth all others a mischief so plentifull fertile that it comprehendeth in it self all kinde of euil a mischief so pestilent and contagious that it doth not only afflict the euil and wicked men but also layeth his most cruell blowes vppon the poore innocentes Plinie that graue aucthor and many other haue lest vnto vs in writing that notwithstāding two thousand yeres past the physitions had discouered thrée hundred kindes of diseases or more wherevnto mans body is subiect and
comforte vs and maketh vs to disgeste the more easily the incommoditie of our carefulnesse if wée goe to the warres she alwayes beholdeth vs with the eyes of hir minde and dothe honour vs and desire vs béeing absent and séemeth as though she were transformed into our selues if wée bée vppon our returne she receyueth vs and entertayneth vs with all the delicates and daynties she can deuise in suche maner that if wée should say the truthe it séemeth certaynly that the woman should bée a gyfte and comforte sente from heauen aswell to assuage the heate and lustinesse of our youthe as for a comforte and laste refuge of our age And where Nature can not giue vs but one father and one mother marriage doth present vnto vs many children who doo reuerence and honour vs and wée holde them as deare vnto vs as our owne fleshe who when they are yong and little ones doe with their pratlings in learning to speake and others their toyes and fantasies giue vs such pleasure and contentation of minde that it seemeth nature hathe giuen them to vs as things to deceiue the time and to passe ouer parte of this our miserable liues If we be asséeged with olde age a thing that is common to all men they doe comfort and relieue vs therein vntill death come and then they render vs to the earthe from whence we came they be our bones our fleshe and our bloud and séeing them we behold and sée our owne selues who do make the memorie of vs neuer to die and do as it were make vs immortall And further they do procreate and engender others after vs as do twigges that are cut off from any trée and grafted vppon an other bring forthe the like Some nice persons will allow very well of mariage that it is holy commendable and profitable for the conseruation of our liues so farre foorthe as it be well accomplished in all pointes and that nothing goe a wrie but if it chance the woman to be vnhonest the children vnhappie and out of order with suche other incommodities which oftentimes accompanie the marriage what rage what furie what Roses among thornes what Worm wood with Honey what pleasantnesse mixed with bitternesse is there then say they But I do fully answere such nice Gentlemen that be so curious in their affections so delicate in their pleasures and that thinke nothing well excepte it be seasoned with the sauce of their owne appetites that such Eclipses and infirmities that continually folow in mariage doe not procéede of the cause of marriage it selfe but often times of mannes naughtinesse according to the olde Prouerbe whiche sayth an euill man maketh an euill woman which Cato a very seuere man in al his doings but yet iust and right in this dothe confirme saying that it is a more harder thing to finde a good husbande than a good Senator Bicause that the most part of women that are become vitious are commonly infected and made naughte by the wanton liues and euill examples of their husbands who ought to be as lampes that should shine vnto them by the well ordring their manners For if they be spotted or defiled with any maner of vice or crime it is very contagious and dangerous for their wiues Behold loe how often times we doe accuse matrimonie that is pure and neate in it selfe which if it had a tung and coulde speake wold complaine of vs Petrark a great reuerencer of chastitie in his Dialogue of the remedie of aduerse fortune wryteth that it is very seldome seene a wanton husband to haue a chaste wife as contrary a wise and chast husband an vnchaste wife which thing Plutarch confirmeth in his connubial precepts when he saythe that the husbands that is giuen to be common and that giueth himself in pray to other womē he setteth an ensigne and marke at his gates to conuey others to do the like to his owne wife S. Augustine that greate Father of the Churche in his Booke De ciuitate Dei exhorteth men to be the same to their wiues that they woulde haue their wiues to be to them if you desire sayth he to haue your wiues modest chaste and sobre you which are the heades and chéefe must giue the first testimonie and example in your selues and yet he concludeth that very hardely any chaste man shall bridle a vicious and an impudente woman or a wise and discrete man a foolishe woman bicause oftentimes God dothe punishe the one of them by the other which lesson Seneca the moste vertuous of the Ethnicke Philosophers did not forgette to haue in remembrance when he wrote to Lucillus who prayed him he woulde teache him to make a drinke and the certaine receipte therof without any poyson therein which should haue vertue to cause him to be beloued of his wife without vsing any sorcerie or inchantment Wilt thou be beloued and honored of thy wife sayd he loue hir and intreate hir courteously and gently for I doe assure thée there is neither charme sorcerie nor any other medicine more méete or apt to win hir than to vse such measure of loue towardes hir as thou doest couette to receiue of hir againe Notwithstanding al these aucthorities afore rehersed yet I am well assured that many wil not be satisfied nor answered in those things for there are some that stand so much in their owne foolishnesse that thinke they shall win themselues great fame to inuey against mariage who for the better proofe of their mater wil alleage many wicked marriage and vnluckie matches greatly displeasing God wherin ther hath ben foūd some women so dissolute so far out of order in their liues that they haue not thought it inough to violate and breake the matrimoniall honor but also as women rooted in all mischeefe haue poisoned killed murthered their owne husbands yea and embrued their handes in the bloud of their naturall children a thing so detestable that the Historiographers haue had in horror and greatly feared to put the same in wryting But I will desire suche curious gentlemen that folow the nature of Serpents turning all that they touche into venime that they will put in ballance against these monstruous marriages whiche they speake of an infinite numbre of other mariages so wel matched accomplished in al things that it séemed that heauen nature did take great paine to frame them for a testimonie of their worthinesse and that in suche sorte that neither death nor time it selfe that putteth all things in forgetfulnesse cannot take away the memorie of them amongs mē As for example the loue of Alcestes with hir companion the loue of Iules with his Pompey Parcia with Cato Artemisia with hir spouse Hipsicrates with the great king Mithridates and many others rehearsed in the holy Scriptures which haue bene so ioyfull to them that they haue not onely triumphed and reioyced in the sorowe and tormentes hapning vnto them for the same but euen in deathe it selfe
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