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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69098	A most excellent hystorie, of the institution and firste beginning of Christian princes, and the originall of kingdomes wherunto is annexed a treatise of peace and warre, and another of the dignitie of mariage. Very necessarie to be red, not only of all nobilitie and gentlemen, but also of euery publike persone. First written in Latin by Chelidonius Tigurinus, after translated into French by Peter Bouaisteau of Naunts in Brittaine, and now englished by Iames Chillester, Londoner. Séen and allowed according to the order appointed.; Histoire de Chelidonius Tigurinus sur l'institution des princes chrestiens, & origine des royaumes. English	Chelidonius, Tigurinus.; Boaistuau, Pierre, d. 1566.; Chillester, James.	1571 (1571)	STC 5113; ESTC S104623	160,950	212

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 Ta●rabanum they do not choose their kings of the ofspringes of Nobilitie as we do accustome but they choose him for their Prince that is most auncient wyse and sage The Arrabians likewise assoone as their King is dead they choose the most auncient men to rule and gouerne theyr Prouince as writeth Diodorus Siculus Iulius Frontinus writeth also that L. Paulus did wishe for the publike profite and cōmodite that Emperors and the chiefe of armies should be auncient men Philostrates in the life of Pelonius writeth that Vespasianus beyng of the age of .lvj. yeares did excuse himselfe when he was chosen to receiue the gouernment of the Empire and sayd he was euer yong thinking that his yeares were not sufficient to execute so great a charge And is it not written in the Ecclesi●stes that cursed is that lād that hath a Child to their king and amongest other threatnings that the Lord sendeth by Esay to his people he promiseth to giue them yong kings as though he would say I wyll sende you destruction ruine Fulconius Nicomachus made a continuall prayer to his Gods wherin he prayed them that they would defend the land frō a yong king And it is a maruelous and straunge thing to behold that brute beastes euen by the prouidence of Nature will rather obey to the old 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 nūbre of examples by the which yée vnderstand of many subuertions straūge accidents that might haue falne vppon many Kingdomes and Empires bycause they did lyghtly and without good consideratiō commit themselues to be gouerned and ruled by the aduice and councell of youth But forasmuch as it is not our principal intent so highly to magnifie olde age that we should therby séeme to deface and cut off all hope from yong men to be called into Princes seruices and to cause them to loose therby the celestiall gyftes that the Lorde our God hath imparted to them I will aleage an infinte number of yong men as well out of the sacred scriptures as other prophane authors that haue painefully trauelled in the administration of the common wealth and which by their worthye and famous actes haue merited to be preferred before the aged 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

of God were knowen by peace thē truly by the cōtrary things we may iudge who be the children of the Diuell And further his zeale was so much towards peace that he thoght it not sufficient only that he preached published pronounced peace in all the time of his beeing heere before his passion but being neare the anguish of death willing to recommende the same to his Apostles after his death as a thing that he moste chiefly delighted in did admonish them to loue one an other as he had loued them After he ioyned to it I giue you my peace I leaue you my peace Herken therfore O ye couetous men he left them not Castles townes fortresses nor other such vanities but onely peace What did he after the celebration of his holy Supper feeling then the most furious assaults of death did he not pray his father to kepe his disciples in his name that they might be one with him Beholde lo the testimonie of amitie and loue of Iesus Christ which did not onely pray his father they should bee in amitie and loue togithers but that they shoulde be also knit to him to shew vnto vs thereby the way of the euerlasting vnion and peace to come And yet not satisfied wyth this but he shewed him selfe to his Disciples after his tryumphant resurrection saluting them with the gracious salutation of peace when he sayd manifesting himself peace be amongs you And our Lorde nameth him selfe father of vs all he calleth vs his children he willeth vs to call one an other brethren Seeing then we haue the place of fraternitie togithers wherfore do wée so muche search the death one of vs of an other he nameth him selfe also the Shepheard and calleth vs his sheepe and who did euer see shéepe fight one with an other what shal rauening wolues do thē when that the shéepe shal pull in péeces and dismember one an other what ment he by this saying when he called him selfe the stocke of the vyne and named vs the stalkes and braunches of the same but onely to shew vs a very example of loue and concorde If therefore in one vyne the braunches shall combate one agaynst an other what monster shall that bée in the order of Nature and yet yée sée it dayly practised amongs men who bée so hungry of the bloud the one of the other that they seeme as though they would draw it out euē to the last drop What ment S. Paule when he sayde that the Churche is none other thing but a body framed and composed of many members to cleaue to one head Iesus Chryst And who did euer sée one eye fight agaynst another one hande agaynst an other one foote agaynst an other for in all the frame of mans body although the parts thereof bée vnlike one to an other yet we sée in it a very harmonie concorde and peace And it is a thyng farre from all reason that the members should haue contention or stryfe togithers that are so ready to helpe and defende the one other by certayne mutual actions and that so diligently that if the eye be in any danger of hurt the liddes are ready to shet and close them incontinently to stande them in stéede as a helpe or defence And if the head bée in daunger of hurting the hande presenteth it selfe incontinently to serue as a buckler and a defender And further if the law of Iesus Christ doth commaund vs that we shal do good to thē that haue deserued euil towards vs and that wee shoulde pray for them that persecute vs what shall become of them that for a light offence or for a money matter do stir vp so many controuersies and variances Our Lord Iesus Chryst doth teach vs to liue as the birdes and foules of the ayre not to care for to morow and al to the intent he would driue vs from the vayne trust and confidence of this incertayne riches pul out of our harts the inordinate affection and desire thereof which is commonly the cause for the moste parte of all warres that is enterprised and for this cause Chryst sayth they that lament sorow and be put out of their possessions and suffer persecution for my sake be happy and blessed for theirs is the kingdome of heauen And I pray you good Christians what great testimonie of loue is it when he exhorteth vs that we should lay down our oblation that we bring to the temple call to our remembraunce if we haue any hatred or malice agaynst our neighbours to séeke first to be reconciled to them before wée offer it vp What token of loue is it when he would gather vs togythers to him as the Hen dothe hir chickens vnder hir wings Those men that bée so thirstie of the bloud of their neighbours bée not they the very Kytes that murther the chickens of Iesus Christ And note well with what sharpenesse he reproueth S. Peter when he woulde haue vniustly defended him béeing in hazarde of deathe But vngratefull wretches that wée are howe dare wée communicate the holy Supper of the Lorde togythers whych is a true Bankette of amytie and loue hauyng yet our handes embrued wyth the bloud of our neyghbours and how dare wee destroy them for whose healthe and conseruation the Lorde dyd suffer deathe howe dare wée bée so lyberall of their lyues and bloud seeyng that Iesus Chryste hathe shedde hys owne bloud to saue and redeeme them Oh abhominable thyng before God Oh stony hartes that yée haue not at the least so muche compassion of your christian brethren as the moste cruell and fierce beastes haue one of an other who as we haue said before do not exercise their rage and crueltie one agaynst an others if by chaunce they do they vse none other armour thē that nature hath giuen thē And they haue also a modestie in their fightings for after one of them is hurte they departe the one from the other but amongs men they neuer cease commonly in their combats till the soule be departed from the body And also if brute beasts do fight they fight but one agaynst one so that you shall neuer see ten bulles assayle other ten or twen●ie lions fight with other twentie lions as we see commonly fiftie thousand men ouerthrow other fiftie thousande in the fielde and that more is which is a thing greatly to our reprofes if brute beasts do combat or fight it is not for light causes and trifles but when hunger and famine dothe enforce them or if that any body goeth about to hurte their yong ones but men oftentimes for a very small cause eyther for a certayne vayne title or vpon the lustinesse or couragiousnesse of their harts will put them selues into the fielde and that done they are not ashamed in their prayers to call the Lorde their father euen when they goe to the slaughter of their brethren They desire his name may bee sanctified but what can more

wanteth great number of Pleaders and Suters without all measure who in these dayes do consume the moste parte of their age to deuoure the bloud and substance one of an other Now doo you marke this pityfull spectacle search further and visite the moste notablest Cities in the world where the Citizens bee enuironed with one wall ruled and gouerned with one law and as it were sayling in one shippe and bee likewise in common perill of lyfe and death yet alwayes amongs many thousands of families whereof the common wealth is formed yée shall with muche payne finde one that is without some discorde or dissention Will you searche further and sée what is done in Mariage where fortune is common the house common the bed common the children common and that more is where there is so great a cōmunitie of the bodies that there séemeth two to be transformed into one yet wickednesse doth so preuayle that scarse amongs an infinit number yée shall hardely finde one that dothe not offende in some one thing or an other for commonly either the husbande complaineth of the wife the wife is gréeued with the husbande or the children with the father mother and can not agrée one with an other Let vs leaue mariage and speak of learned men bicause that learning science should take away from man al affection and shold so well reforme euill maners that suche as do professe the same giue their minds wholly vnto it should become heauenly godly and maruellous before the eyes of the worlde But oh insupportable griefe if yée will marke with an attentiue mind you shall finde that warre is open amongs them not bloudy warres but certaynly vngentle and cruell warres for one Schole striueth agaynst an other the Vltramontanes with the Citramontanes the Rethoritians with the Logitians the Perypatetians with the Ptoniens and for the moste parte all the controuersies and tragedies are not grounded but on tryfles and things of small value and yet of suche ridiculous contentions their colour dothe so ryse and inflame them that although they fighte not with Launces and other Engins of warre yet they spare not to pursue one an other with suche fiercenesse and to gyue suche blowes with the stroke of a penne that the markes thereof shall appeare to their posteritie and leaueth their renoumes so well paynted and set out that the ages folowing shall beare wytnesse thereof And yet thys is not all that I haue sayde vnto you for if yée will searche further euen into the inwarde parte of man who is a liuing Creature composed of many péeces and partes you shall finde that he hath no greater enimie than his owne selfe for he combateth continually with him selfe reason fighteth agaynst the affections the affections against concupiscence charitie draweth him one way and sensualitie an other way so that couetousnesse ambition the diuell the world and the flesh be all camped within his body make open warres vppon him Ought not wée now to blush for shame béeing suche as we are to presume to name our selues Christians when wée differ so farre from Iesus Chryst our Captayne and Chieftayne for marke the order of his comming and ye shall finde when he descended from heuen out of the bosome of his father to take our humanity vpon him to reconcile vs to our god he chose his quiet time when al Realmes Empires were at peace to accomplish his legation vpon the earth Which thing the prophet Esay seing it long before did prophecie of his comming saying one people shal not lift them selues agaynst an other nor battayles shall not bée exercised And Dauid in the Psalmist dothe confirme the lyke speaking of the comming of Iesus Chryst and sayde Iustice shall be exalted in these dayes and peace shall bée plenty Beholde lo how Dauid and Esay stirred by the spirite of God shewing vs the comming of Chryst into the earth did not promise vs a gouernor or conqueror of cōmon wealthes as a warrior or a triumpher but a prince of peace which he doth also cōfirme in an other place whē he said that his place was made in peace he said not in fortresses tentes or pauillions but in peace And marke S. Paule who of a man of muche vnquietnesse and cruell life was made quiet and gentle how he preferreth charitie which is none other thing but peace tranquillitie aboue all other Celestiall giftes as in many places he nameth charitie the God of peace But let vs note well how the Lorde God abhorred and had in hatred Warriours and such as make ready Marchaundise of humaine bloud when that he would not haue Dauid to buyld his Temple although he sayde he had founde a man according to his hearts desire and that bycause onely he was polluted with those that he had kylled in the warres but he would that it should bee Salomon hys sonne which is as muche to say in the Hebrue tongue as peace and yet it was by the commaundement of God alwayes that Dauid did take in hande all his battels But now if the warres enterprised by the commaundement of God dothe pollute and defile man how shall wée render accounte of those warres which we enterprise to make of malice enuie and ambition If a good king hath ben accounted to bee polluted for shedding the bloud of Infidels and Ethenik●● shall not we bee countable for shedding of so much christian bloud as is dayly vppon the earth which hath ben bought so deare by so great and excellent price as by the bloud of the sonne of God Oh you Christian Princes consider well the beginning of the reigne of Iesus Chryst who is the very true purtracte and figure of yours the continuation and the issue thereof and yée shall perceiue that at his birth the Angels sounded not the warres nor they did not publishe triumphes victories and braueries but onely the peace exalted by the Prophetes desired by the Apostles and commended vnto vs of the Lorde Further Iesus Chryst being growen into mans yeres what dyd he teache exhorte and expresse to his Disciples by so many his Parables and Documents but onely peace saying vnto them peace bée to you and did commaunde them also to doo the like when he sayde if yee enter into any house yee shall say peace bee vppon this ho●se who tasting very well of his holy doctrine in the prefaces of their Epistles wish always peace vnto them to whom they write as S. Paule dothe to the Romanes Corinthians Ephesians and Hebrues And Chryst for a further confirmation therof sayde vnto his Apostles doo you vnderstande how yée shall bee knowen to be my disciples if yee haue peace and loue among you yee shal be knowen to be mine Behold lo the armour of Iesus Christ and of his beholde I say his Egles his Lions his signes and markes by the which he would haue his knowen and discerned from others Thus if the children