that was prepared for thē in this miserable world We reade the like of the Indiens Cesiens Cautiens Gymnosophists Brokmans and Thracians who did praise that day of the death of those that haue liued vertuously and not the day of their natiuitie as the Greke Poet doth shewe vnto vs in his Boke of Epigrams as foloweth Aboue all lawes and orders of olde dayes Whereof the mynde to this day is not worne The Thracian worlde J most commende and prayse That bad men weepe when children there were borne As token true of woe in lyfe to come But on that childe whom once the graue had wonne They bad men ioy when suche a one was ded As witnesse iuste that all his wo was fled Plato the moste worthyest of all the Ethnike Philosophers vnderstanding the little affinitie that the body hathe with the soule doth call it the Sepulchre wherein the soule is buried and sayth that death is nothing else but the very porte of immortalitie who did so well dispute of the miseries of this transitorie life and of the felicities that are prepared for vs in the other that many reading his Bookes of the immortalitie of the soule did maruellous willingly séeke their owne destructions some casting them selues downe headlong from a highe rocke into the sea to the ende they might taste and enioy the celestiall riches which are promised for them in the seconde lyfe as it is confirmed by a Greeke Epigram of Cleombrotus Cleombrotus that from a highe Mountayne Threw him selfe downe to breake his necke thereby What was the cause but that he thought it playne Myserie to liue and happie life to dye Grounding him selfe on Platos minde and skill That sayes the soule abides immortall still Adding hereto that Socrates had taught How that this life is to be set at naught But these matters would not sée no vnto vs any thing straunge nor maruellous if wee would consider how that S. Paule béeing stirred vp with a Spirituall affection desired to bée dissolued from this terrestriall prison to triumph in heauen with Iesus Christe his Captayne and redeemer And that great prophet Ionas who prayed the Lord that he would separate his soule from the body bicause sayth he that death séemeth better to me than lyfe Marcus Aurelius Emperour of the Romanes no lesse to be accounted a Philosopher than he was a worthy Emperour hauing proued al the passions rigours and calamities wherevnto the whole life of man is subiect did confesse frankely of him selfe that in 50. yeres which he had liued he neuer found any thing in this world wherwith he was satisfied or cōtent saith thus I will confesse this one thing although it shal be some infamie vnto me but peraduenture hereafter profitable to some others that in 50. yeres of my life I haue tasted all the wickednesse and vice of this world to see if there had bene any thing that could satisfie the humane malice affection And after that I had proued al I found that the more I did eate the more I did hunger the more I slept the more desirous I was to sleepe the more I drunke the thirstier I was the more I rested the more I brake the more I had the more I desired the more I searched the lesse I found and in conclusion I neuer desired any thing but hauing it once in my possession I found my selfe maruelously anoyed withal and incontinently wished some other thing so that this our lyfe séemed vnto me so piteous and miserable that as I thinke if any old man that doth leaue this transitore life wold make vnto vs a whole discourse and rehersal of his life past from the time that he passed out of his mothers wombe vntil the houre of his death and the body should recount all the sorowes that it hathe suffered and the soule discouer all the assaultes of fortune that it did abide bothe the Gods and men would maruell at the body that had endured so muche and at the harte that did dissemble the same This doctrine vpon the miserie of mans life thus alleaged by vs is not vnprofitable for it may serue as a myrrour or example to beate downe the hautinesse and high minde of Princes and great Lords when they feele them selues stirred or prouoked to vayne glory for if they would consider the common beginning of all the firste matter whereof we are made and how we bee all continued of lyke Elements bought all with one bloud hauing one common enimie I meane Sathan nourished and fed all with like Sacraments al incorporated in one Churche fighting all vnder one Captayne which is Iesus Chryst trusting in one onely rewarde all subiect to vices and passions and all indifferent to death they would then thinke there is no difference betweene the most vilest creatures of the earth and them selues but only in a litle dignitie caducall transitorie which shall vanish away as the smoke And let vs now mark how the prophet Ozeas doth condemne the insolencie and pride of them that do magnifie and exalte themselues of their mightinesse and great birth Their glory sayth he is all vppon their mothers womb of their conception and birth And the prophet Malachie sayth haue we not al one father are we not created of one Lord and God wherfore is it then that eche one contemneth his brother willing to let vs vnderstande by this their doctrine that this name of noblenesse is a vayne title giuen to men the desert wherof is of none account in the sight of god The wise man writeth in the booke of wisdome in this sort Beeing borne into this world sayth he I receiued the lyke ayre that other men did I was cast vpon the earth hauing the same voyce cry that others had and I was nourished and brought vp in the like paynes and sorowes and there was neuer king or prince vpon the earth that had euer any other beginning in his natiuitie we haue then one beginning one ende S. Iohn Chrysostome one of the most renoumed Doctors among the Grekes vpon thexplication of these words Our father which art in heauen trauelling to pull vp by the rootes these smal sparkes of glory which reigne amongs these great lords princes by means of the glory that they haue in their noblenesse and birthe exhorteth them in this maner Hearken sayth he you ambitious men how the Lord doth name him selfe our Father not father in particular of this man or that mā but willing to introduce one common charitie amongs all men and to conioyne vs all in a celestiall noblenesse had no regarde herein either to riche or poore master or seruant iudge or minister king or man at armes Philosopher or vnlearned wise man or foole but called him selfe father of vs all And S. Augustine vppon the Sermon made of the Mountayne confirming this authoritie sayth that we are admonished by this our cōmon prayer that beginneth
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
bishop destroid with thuÌ„der Julianus killed with an halbard The emperor Valerianus burnt in a house Theodore Attillus Totillus Frederik and other emperours euill handled and plaged Greate dignities and authoritie engendreth ambition pride vayne glory and loue of them selues The consideration of our owne natures is a good mediâ—m against ambition Wisdom ca. 9. An excellent description of the humaine calamities after the testimonie of sundry authors aswell sacred as prophane Weping and crying is mannes inheritance Man only is borne to be furious and proud Man only borne to ambitioÌ„ auarice and to maruellous desire to liue The opinion of Heraclitus of the life of man. A Philosopher that did continually bewayle the humaine miseries Democritus dâ—d laugh coÌ„tinually at the humaine miseries The miseriâ— of mans life described in the Ecclesiastes S. Ierome Origen Leuitic ca 12. It is not red in any history that euer Christians did reioysâ— at the day of the birth of any childe The Thracians lamented alwayes at the birth of any child and did reioyce at the houre of their death Herodotus Valerius Maximus Pomponius Mela. Solon The body is the sâ—pulchre of the soule by Plato his opinion S. Austine de ciuitate dei Lactantius Firmianus S. Paule desired death Man a beast insatiable An excellent description of humaine miserie The miseries and calamities wherunto we are subiect bâ— the very mâ—rrors of the proud Aswell kings as their subiects are all subiect to vice and wickednâ—sse and all equall to death Osâ—as Malachie ca. 2. Wisdom ca. 7. Salomon acknowlegeth his infirmities An exhortation of S. John Chrysostome to alâ— proud and ambitious princes in his homily vpon the 20 â—f Mathew An other eâ—hoâ—â—â—tioÌ„ of S Austine Loue of theÌ„selues amoÌ„gst â—â—bilitie is a greate â—â—â—e The commoÌ„ people aucthor and bâ—â—â—der of the â—â—ste of the greatest Cities vpon the earth Mathew ca 3 Ageinst such aâ—â—oâ— glorie in the nobleneâ—â—e of their aunceters Iohn ca. 9. They that be discended of noble bloud if they do degenerate they do lose the title of noblenes which cannot be without vertue The testimonie of aâ—â—raÌ„t that noblenesse is nothing els but vertue The aunswer of Diogenes wheÌ„ he was demanded who was â—ost nâ—ble The opâ—â—ion of Chryâ—ostome what noblenâ—sse is A mediciâ—e ageinst ambition Nobilitie in the time of sicknes and other persecutors do tast indifferently therof with the coÌ„mon sort The noble and riche meÌ„ first afflicted Alexander not content with the victorie of one world Xerxes Hanniball Paul. Emili. Iulius Cesar Pompeius An excelleÌ„t discourse of the vanity and glory of this world The true heyres of the glory of men The death of Hercules The death of AlexaÌ„der The death of Caius Cesaâ— The death of Ascelpius The death of Drusius The death of the x. valiant captens of Scipio An vnhappie end doth often times bringeth in doubte the â—ood life The Lorde dâ—th eâ—alt the huâ—rble and ouerthâ—â—we the â—â—â—ud Saule ouerthrowen for pride Kings ca. 5. Ozias becaÌ„e a leper for his pride The pride of Olophernes abated by a woman Parah 2. ca. 16 Amâ—n hanâ—â—◠〈◊〉 his pâ—ide â—â—â—siastes ca. 〈◊〉 Psalme 36. The discription of the inconstancy of fortune Two examples contrary where one is exalted the other put downe Kings 4 ca. 25. Many of a base bloud exalted to kingdomes and empires Seruus Tullius king of the RomaÌ„s sonne of a seruant wherby he beareth his name Antipater king of Macedonia the sonne of a Iugler CaÌ„byses king of the Persians was descended of poore parentage Darius the sonne of a Carter Midas of a laborer was made king Softenes king of Macedonia of a base stock Sibaris king of the Perseans was seruant to an Inne kepat Thelophanes king of Iâ—dia was a Carter Tamberlen the great emperour of our time was soÌ„ne of a Swyneberde Mahomet king of Araby was a dryuer of Camels Saule and Dauid were shepherds Abdolin king of Sydonic was a great gardner Agathecles the sonne of a potter Maximianus emperour king was the sonne of a locke Smith Martius emperour was a Smyth himselfe An oration of Martius in the commendacioÌ„ of yron Galerius Emperoure was a neatheard Elius Pertinax Emperor was a marchaunt of Wode Aureliê° Victor doth witnesse the same and Iulius Capitolinus Eutropiê° Dioclesianus Emperour was the sonne of a Boke binder Bonosus Emperor sonne of a Scholemâ—ster Aurelianus emperor of an vnknoweÌ„ stock Valentianus emperor sonne of a shomaker And many others of an vnknoweÌ„ bloud Popes issued out of obscure houses Pope Iohn 22. the sonne of a showmaker Sextus the iiij sonne of a mariner Pope Nicholas the iiij son of a Poulter Cressâ— king of Lidia burnt Darius king of the Persians was vaÌ„quished and hurt Perseus king of Macedonia died in prison Denis Syracusan banished out of his realme and driuen by pouerty to teache children The king Policarpus was crucified by his owne seruants Valerianus emperour ouerthrowne by Saport and made his footstoole Caligula emperour died hauing xxx wounds Dioclesian emperour poisoned Domitianus emperour dyed being banished out of Rome Falarius dyed vpon the Tortures Silia was eaten with lice Tiberius emperour stifled with a pillow Serche their deathes in Plinie Sueton and Pâ—u archus Nero did require the helpe of his frends to kill him A kingdome giueÌ„ was refused Quintus Curtius boke 4. Many perils do accompany a Crowne A commendable senteÌ„ce of Antiochus A flatterer punished How greatly clemency and gentlenesse is commended in â—â—inces Alexander wold haue killed him selfe for committing an offence rashly Princes in the olde time were wont to be familâ—ar with the poore The Parthians wold haue their princes familiar aswell to the poore as the riche The custome of the Persians reproued A maruellous gentlenes of the emperour Antonius towards the poore Prouerb ca. 15. Ecclesiast 6. 3 Kings ca â— 1 Kings ca. 25 Ezechiell ca. 3 4. 1. Peter ca 5. A maruellous stoutnes of a Philosopher of the Garamants A maruelloâ—s griefe of coâ—â—cience at the pointe of death to such as hauâ— set their â—â—nds vppon their goods in their life time Numbr â—2 A king and an emperour gaue audieÌ„ce to two poore women Gene 25. A greate constancie of a woman in pâ—ace of perill An incredible pacions of a Tirant Wyne is the aucthor of mischief The modestie of Pyrrhus king of the Epirots being abused by his owne Souldiers Examples of geÌ„tlenes and clemencye whiche haue passed in this our time A greate moske of an old man. A secret nippe by a gray Fryar to pope Sextus the iiij Richeâ— enimy to holinesse Two cardinalles taunted by Raphael the excellent painter The modesty of an erle of Jtaly being taunted by one that was whipped How princes ought to vse the vertue of modestie Nero plesant before the people The externe actioÌ„s of maÌ„ do giue sufficient testimony what he is inwardly A prophecie vpon Iulianus the Apostata by Gregory Naziazen The descriptioÌ„ of Justice according to the mind of S. Augustin P. 〈…〉 oug◠〈…〉 the
to master them selues and so suppresse and moderate their affections and passions that by their good liues they may induce those that be subiect to them to vertue and godlinesse Chapter 4. Fol. 41. How that if the Prince desire to haue his Common welth to be well gouerned it is most meetest and necessarie that he him selfe obeye and obserue the lawes that by his good examples he may teache the vulgare and common people to do the like and liue in feare and obedience towardes him Chapter 5. Folio 48. Howe that a Prince for his better perfection in the ordering and directing of his life ought specially aboue all other things to be learned and also to haue continuall conference and Counsell with sage and wise men whiche shal be as the sinnewes and life wherby his Realme shall be sustained and maintained wherin also is made diuers and many discourses of the honour nd reuerence that Princes in the olde time haue borne towards learning and knowledge Chapter 6. Fol. 57. How that Kings and Princes ought chiefly and most principally to haue the state of christian Religion in greate reuerence and estimation and to shewe themselues louers of the same and that they ought also to be very diligent and carefull to punish the blasphemers and cōtemners therof and withal to purge their dominions and realmes of all heretikes and Sectaries for the which there is shewed many examples of erronious sectes together with the false doctrine of Mahomet his life and death and by what means and suttletie he hath suborned and seduced so many people and how many Emperours kings and princes after they had persecuted the faithfull of the Churche of God did not escape the sharp vengeance of his wrath but dyed in the ende of some shamefull and horrible death Chapter 7. Fol. 82. Howe that Princes ought to eschue and put away all furiousnesse and pryde and that they oughte not to truste to muche in their force and mightinesse with a declaration of the humaine miseries and to how many accidentes of misfortune our liues are subiect with also diuers examples howe manye descended of a meane and vnknowen bloud haue ben aduaunced to the estate of Kings Princes and Emperoures and how contrarywise many taking their originall of noble bloud and progenie when they were in the full complement of all prosperitie haue ben through their wicked and abhominable doings by the deuine permission shamefully ouerthrowen and driuen out of their kingdomes and dominions Chapter 8. Folio 106. How that clemencie and gentlenesse are vertues most meete and conuenable for Kings and Princes with many examples alleaged confirming the same Chapter 9. Folio 128. What Iustice is and what profite and commoditie the same bringeth to gouernement and how that without the vse thereof Kingdomes can not be called kingdomes but dennes and receptacles for theeues and robbers Chapter 10. Folio 142. How that crueltie and tyrannie are cheefe enemies to Justice where also is shewed wherin the good Prince differeth from the tyrannous Prince with sundry examples confirming the same gathered as well out of the Greeke as Latine Authors which will bring great pleasure and contentation too the Reader Chapter 11. Folio 147. A Treatise of Peace and Warre and the difference of the one from the other things necessarie to be red by Princes and magistrates that haue the gouernement of Realmes and Common wealthes Chapter 12. Fol. 155. How hurtfull incontinencie is to Princes and how that the same hathe ben the cause of the ruine and destruction of manye realmes and kingdomes with also a Treatise of the dignitie and excellencie of the honourable state of Matrimonie Chapter 13. Fol. 179. The ende of the Table Peter Bouaisteau to the Reader GEntle Reader thou shalte vnderstande that this presente Auctoure whose translatiō I prefer here vnto thee doth not folowe others of the Greekes and Latines that haue entreted of the like matter bicause they alway wryting any instructiōs for their Princes were accustomed to aduertize them how they ought to gouerne themselues in mariage and also to admonishe them that they shoulde flee from the companie of euill and wicked women and to be vigilant and careful to cleanse their dominions of all such infections as the onely things that tended to the vtter decay and ruine of them Neyther doth he make any mention here howe Princes ought to eschue wars and embrace peace a thing so necessarie as without the which Gouernement is altogether imperfect and maymed He hath likewyse omitted to exhorte Princes to bannish out of their Courtes al Flatterers and other such kinde of vermine that do nothing else but fyl their eares with vnnecessarie pleasures and delights whose exercise is onely to watche apte houres and tymes to feede them with toyes and fantasies wherin they do so well play their partes that in the ende they corrupte them although they be very good of nature and well inclined And if thou be curious to knowe the occasyon why the Authour hath suppressed and kept in silence in the discourse of thys Booke things so necessarie for Regimente seing he hath so wel entreated of the rest I can not tell any reson therfore other than as I suppose that he was preuented by death being in purpose if he had liued longer to haue performed those points And the cause that doth leade mee thus to be persuaded is for that there was founde of his doing after his decease one Booke of Geographie and another of Greeke Epigrams that were imperfect and vncorrected which are at this presente in the Kings Librarie to be sene And in place therof I am enboldned trusting vpon the good interpretation thou wilt make of these my labours to ioyne vnto it these three treatises beforenamed of mine owne inuention for the better and more perfect adourning of this worke assuring thee that I haue not so wel trusted in myne owne habilitie nor presumed of my selfe so much but that I haue vsed therin the ayde of certein famous Latin Authors and specially in the Treatise of Peace and Warre as thou mayest perceyue by the reading thereof And as touching the other two I haue perfourmed them rather by myne own labor and trauayle than by any other meanes which neuerthelesse are not to be condemned although as the Comicall Poete sayeth there is nothing presently there spoken that hath not bene sayd long before The fyrste Treatise which is agaynste Parasites and Flatterers thou mayest reade in my Prologue and that of the excellencie of Mariage and the other of Peace and Warre be the last two Chapters of this present Boke Besydes these things before named I haue gathered oute of many good Authoures by the persuasion of a friend of mine the life maners religion and death of that monster Mahomet and shewed by what meanes and subtiltie he did seduce and cary away with him so many people Al which things I praye thee fyrst reade wyth good deliberation before thou do iudge and then I
Orator than an Emperour Themistocles a noble captaine amongest the Greekes was as much commended for his learning and knowledge as for his valiantnesse although he was one of the most renoumed of all the Greekes Epamynondas likewise which was an other of the most excellent captaynes of the sayd Greekes was euer studious and geuen to learning And Methridates who by the space of .xl. yeares warred agaynst the Romans did not at any time abandon learning but had alwayes wyth hym certaine Philosophers and Orators with whom he dyd alwaies communicate his studies Paulus Emilius also conqueror of the king of the Persians was a man much giuen to study and was so zealous towardes the Athenians that hée gaue vnto them Metrodorus for to instruct their Chyldren and he himselfe not contented to spende all his whole life in learning but to the ende he would giue a testimonye to his posteritie how he had spent his lyfe did write manye profitable bookes for the world to come as Quintus Fabius the great Marcus Brutus Traianus Adrianus Marcus Antonius Marcus Aurelius Alcybiades Scipio Affricanus Lucius Brutus and manye other Romaynes and Greekes verye noble in armes and great louers of learning did the like And Haniball likewise a most excellent captaine although hée was of nature fierce sauage and greatly estraunged from al humanitie vnfaithfull and hated of God and man yet hée had alwaies the Greeke and the Latin tong in such estimation that he left vnto vs a booke in the Greeke tong written with hys own hand And Alphonsus king of Castel a most noble and learned Prince was so wel exercised in the science of Astronomy that euen at this day we do taste of the excellencie of his knowledge And surelye all these noble men left these monumentes as examples to their posteritie to follow Therefore I thinke there is no hart so faynt of feable that shall reade the famous déedes actes and prowesse of so manye valiant and noble men but wyll be kyndled and styrred vp with an ardent desire to follow and resemble them and set at nought this caducall lyfe which is but a moment to acquire and get this famous as it were euerlasting life whose actes after their death haue made them more glorious and shining than they were before in their life time Salomon that celestiall Orator declareth very well that all thinges to him was nothing worth in comparison of wisedome knowledge For when he had his choyse of the Lord to demaunde what he would he asked of him wisdome to iudge his people and to discerne the good from the euyll which he obtayned in such aboundance that he passed al the Kinges vpon the earth as well in wisedome as in discretion to iudge and gouerne his Subiectes and in such sort that by the fame and renoume of his wisedome he drew vnto hym those which were in the extreme partes of the world as the Quéene of Saba to visit him to behold his Maiesty to learne instructions and wisdome of him in which thing he hath attayned to the glory of his father Dauid who was so well indued with his celestiall wisedome that he persed and entred into the most highest misteries of heauen But now if we cannot perswade our Princes and Kinges by these so many examples of such a number of Emperours Kinges and Monarches to employ them selues to learnyng and knowledge yet for default and for a supply thereof wee wish they would at the least haue about them men of knowledge wisedome and vertue that may assist them by whose wisedome and counsell they maye the better decide all accidentes for there is nothing more pernicious to a kingdome than when the head and chiefe thereof wyll not permit the councell of the wyse or that hée wyll preferre hys owne head before any others leauing therein the doctrine that the wyse man geueth when he doth admonish vs that we should not trust to much in our own wisedome which is also confirmed by the Prophet Esay when hee sayth Wo be vnto them that are wyse in their own sight thinke them selues to haue vnderstanding as S. Paule also to the Romanes writeth that we must take good héede we thinke not our selues wyse in our own conceites For many Kynges and Princes haue mayntayned their Realmes in great honour and prosperitie by the wysedome and councell of sage and dyscrete persons that gouerned them As Phillip King of Mâ—cedonia had a Lieutenant called Antipater by whose wysedome and councell he obtayned many victories And when vpon a tyme as hee was at hys rest there came one who shewed hym that hys enimyes dyd approche and that hee should take héede and stande vpon hys defence least he were surprised He aunswered and sayd to hym let me take my rest and repose my selfe I pray thée for I know certaynly that my Lieutenant Antipater watcheth for me Declaring hereby the speciall affiance and great trust that he had in the conduction and great vigilancie of Antipater hauyng often tymes approued hys diligence in more perillous places Thus if the Father was happely ruled by the councell of Antipater hys sonne Alexander was no lesse by hys Ephestion who loued better the vertue and the noblenesse of hys Maister and also hys own reputation than he dyd all hys ryches Alexander vpon a time receiued letters being in Asia from hys Mother whom he had left as Regent in his kingdome wherein she did signifie vnto hym certayne treasons that one had deuised agaynst hym Assoone as he had read them he gaue them to Ephesteon and when he had perused them ouer Alexander tooke of a Ryng from hys finger wherein was his Seale and incontinentlye sealed vp the mouth of Ephesteon declaring thereby that he should kéepe secrete the contentes thereof such affiance had he in his fidelitie And it is a thyng almoste incredible to heare of the good wyll that Alexander bare towardes Ephesteon for when he heard of hys death he loued hym so dearely that all the pompes magnifices and ceremonies that he coulde any wayes inuent and deuise were employed at the Obsequies of his Ephestion for he bestowed al the oyntments swéete odours and baulmes that he coulde by anye meanes procure and caused hym to be couered wyth purple and other curious clothes as if he had bene some Prince or king Hée caused also a Sepulcher to be erected ouer him so curiously wrought wyth all excellencye of architecture decked and enriched with so many Images of gold and other precious thinges that as Plutarque and Theodorus write in the history of Alexander his funerals cost him aboue ten thousand talentes of gold And be not amased if Alexander magnifique in all his doynges bestowed so great charges on him for he did so much esteeme the faithfulnesse of thys his friend that he thought ther was none worthy to supply his place and accompted his friendship more deare to
did neuer desire eyther tenne Aiaxes or ten Diomedes knowing very well how greatly the good councell of Nestor did serue him to purpose and how much profite and commoditie it alwayes brought vnto hym in all his affaires to preuent anye thing present or to come when he did receiue the same and followed it Phillip of Macedonia father to Alexander did so muche bewaile the death of a deare friend of his called Hipparcus that he was almost dead with care And when his friendes did séeke to comfort him and to put him out of his minde alledging that it was time for him to dye considering his many yeares and that death was more necessary for him than lyfe if he had good regard of his old age it is true said he but certainly it is great griefe to me that I haue not recompensed his wholesome councels and the long and paynfull seruices which I haue receiued of him in tymes past wherefore perceiuing very well I cannot now acquite the same thys my vnthankefulnesse shall be a burthen to me and my honour for euer And now hauing brought forth by the testimonye of many prophane histories as well Greekes as Latines how necessarye it is for a Prince that wyll gouerne his people well to haue some wise and sage men about him by whose councell his Realme shall be better ruled and gouerned it nowe resteth to confirme the same by the testimonie of the holy and sacred Scriptures Moyses the great lawe geuer to the Hebrewes when hée complayned to the Lord his God that he could not gouerne such a multitude of people as he had considering the murmures and seditions that they continually raysed agaynst him he was commaunded by the Lord that he should choose out .lx. men which he knew to be most auncient wyse and of the greatest estimation and credite amongest the people and he shoulde leade the same to the gate of the Tabernacle of wytnes to the end they might assist and ayde him And after the Lord said vnto him that he would take of the spirit which he had giuen him and put vpon them that they should beare mutually togethers the charge of the people Lykewyse king Assuerus beyng contemned of the Quéene Vasti his wyfe would not punish her of his own authoritie but he gathered together the wisest and sagest of his Prouince after whose aduise he dyd determine of her fact Romulus the first founder of Rome knowing how difficult a thyng it was to rule the common wealth he ordayned an hundred Senatours of the most wyse and auncient men of Rome to helpe hym in the administration of hys common wealth Let therefore Kynges and Princes take it for a certayne truthe that for the conseruation of theyr mightynesse and the preseruation of their Realmes they must aboue all thynges deliberate and moderate all theyr doynges and enterprises wyth counsell and good aduise not runnyng headlong thereunto wythout all order and reason For there is nothing more enimy to Veritye Iustice and Equitie than ouermuche rashnesse Quintus Curtius in the lyfe of Alexander doth recount that as he vpon a tyme was sorrowing with him selfe that he had rashly passed certayne affayres whereof he dyd repent hym afterwardes he tooke in hand to intreate of Vertue amongest certaine of his seâ—â—untes that he was most affectionated vnto to whom afâ—â—r many exhortations and other documentes he declared that a Kyng ought to premeditate thrée times vpon euery thing that he shall doe before he put it in execution For when the Prince sayd he committeth any offence he must thinke he doth it in a Theatre where all the whole world shall sée hym and marke hym and that more is his offence and fault is almost incorrigible bicause it floweth spreadeth it self amongest al the people The wise man likewise desiring to represse those first and sodayne motions that are in men doth say in his Prouerbes that he which moueth his féete to fast often times stumbleth and doth with his ouermuche haste bring with hym repentance Afterwardes he addeth in his sayde Prouerbes My sonne do nothing without councell and then thou shalt not haue cause afierwardes to repent Beholde lo how by the lessons and instructions before sayde Kinges and Princes may gather that learning and knowledge are thinges very profitable and commodious for the dignitie royall and doth maruellously deck and adorne the same And likewyse they may learne in them not rashly and without aduisement to passe ouer their affaires but alwayes call vnto them wyse and sage councell to decide all their actions and doinges And now for conclusion for as much as we haue entreated of councell it is necessary that we do somewhat exhort them that they do very rare or seldome accept the councell of yong men and specially of such as haue bene delicately brought vp and that do rather followe most willinglye the swinge of their vnbridled wyls thaÌ„ the way of vertue And this is most chiefly recounted vnto vs by Aristotle Prince of the Philosophers who forbiddeth expresselye that they shall be made the chiefe or head of any Prouince or Councell for their counsell is to be suspected But to the contrary that the Prince shall alwayes haue about him suche as be stayed in age and sober in councell and that haue great experience in all thinges conioyned with integritye of lyfe and vertuous maners such as commonlye is founde in olde men which as S. Ierome writeth are féeble in all the powers of their bodyes but increased in wysedome and councell Which thing is wyselye taught also by Plato in hys Simpose where he sayth that although the corporall eyes begin to be weakened and léese their puissance and strength yet the eyes of the mynde do sée more clearer and be made more subtiller and sharper Aristotle in a certaine place demaunding a reason wherfore olde men bee commonlye more fearefull than young men aunswereth and sayth amongest other thinges that the great experience that they haue of the mischiefes past doth make them to be in such feare But such consideration cannot enter into the myndes of young men beyng lustye and whote in all theyr actions and doynges bicause they haue not yet proued the rigour of Tyme nor force of Fortune Plutarche that worthy Philosopher doth teache vs howe that a Citie is more happely gouerned by the councell of old men than by the force and strength of young men and antiquitie also hath attributed so much to number of yeares that if there ryse question to put any thing in execution of importance alwayes old men by common vsage allowed by Nature are preferred thereunto Titus Linius Prince of the Latine Historians doth write that when the Romaines had determined their punike warres they chose the most auncient of the people to make their Legates and Embassadors into Affrique And it is written in the booke of the Machabees that King Antiochus sent an auncient man
haue lifted themselues against thée I haue hated them withall my heart and accomted them as mine enemies I haue destroyed euery day all those curssed and wicked people to the end I might put out of the citie of the Lord all suche as giue themselues to wickednesse And now let vs harken what testimonie the holy scripture doth giue vs of the zele that kings in the olde time did beare vnto their religion which was but a figure shadow to ours what was it that hath made Ezechias King of Iuda so greatly to be praised and honored amoÌ„gs men but bicause he tooke away those hault Gods bet downe the pillers quashed and brake in peeces the brasen Serpent that the people of Jsrael did make sacrifices vnto What hathe made the memorie of Iosias to endure vnto these our dayes but bicause he amongste other his commendable vertues burnt the Idolles Churches images and altares that was made to the dishonor and contempte of God The time nor the puissance therof shall neuer extinguishe the memorie of Mathathias father to Machabeus who being moued with zelous choller inflamed with a diuine furor killed a Jew vppon the altare that did sacrifise to Idolles and that in the presence of all the people and in like maner being moued with the same zeale he put to death an other that Antiochus had sent to doe sacrifise And aboue all things let Princes haue good regarde that in stead of defending the church they do not persecute the same for if they do they cannot eschue the iust vengeaunce of the wrathe of God as we haue example by Helidorus who robbing and spoyling the Churche of Jerusalem of the mony and goods that was appoynted for the reléefe of Widowes and Orphanes was so punished by the Angels that ruled and gouerned in the temple as he remaineth as an example for euer to others Pompeius after that he had cruelly polluted and prophaned the same Temple coulde not escape the scourge of God but euen by the victorie that Cesar had of him in the ciuill warres it did appeare he was iustly corrected for his offence Marcus Crassus passing by Ierusalem with his army against the Parthians could not forbeare to robbe and spoile the temple but as Iosephus wryteth the paine of the Sacriledge was not long after the offence for euen at the same assaute his armie was destroyed and him selfe miserably slaine And if we will search the Histories well we shall finde maruellous plagues of God laide vppon Pharao for the oppressions that he made to the sinagoge which was but as a figure of our Church who after that he had ben afflicted with .x. maruellous plages was in the ende swalowed vp and drowned by the violeÌ„ce of the seas Senacherib king of the Assirians likewise persecuting the Churche sawe before his owne eyes euen by the handes of the Angels of god al his armie ouerthrowne afterwards he himself had his head cut of by his own children in the temple of his gods But how was that great monarch Antiochê° plaged who séeking all the meanes he could to extinguishe the memorie of the sinagoge of God and to bring in the honoring of Idolles had he not in satisfaction of his crueltie his body eaten with vermine and became so odious and filthie withall that the stinke that came out of the corruption of his bodie did infecte his whole armie Thus he who by his pride thought to commauÌ„d the waues of the sea to stay and to waigh in the balance the highe mountaines and that was so puffed vp with ambition that he thoughte to reache the starres in heauen was so brought downe by the fearful iudgement of God that no man coulde abide his stinking and corruption and for that he did cruelly handle the seruauntes of God he died as a straunger in the mountaines of a deathe worthy his wicked life Herodotus likewise for persecuting the Churche died of the like deathe Nero that infamous butcher who hathe lefte none other memorie to his posteritie but his murthers and tirannies after that he had raised many persecutions againste the Churche being noted chéefe enemie of the Common wealthe in the ende executed Iustice him selfe vppon his miserable bodie Domitianus did succéede him in the like crueltie After this Dioclesianus Maximilianus Constantius and other like vermine of whome we haue héeretofore made mention that haue sought the decay and ruine of the church and murthered the ministers of the woorde of God did receiue an ende agréeable to the wickednesse of their liues Constantinus the yonger sonne of the great Emperor Constantinus who degenerated from the religion of his Father fauoring the secte of the Arrians was sodenly suffocated and choked with the Apoplexie Cherinthus likewise choked in bathing him selfe Arius died vpon a priuie Olimpus Bishop of Carthage after he had pronounced and vttered many blasphemies against the Trinitie was presently striken with thrée claps of Thunder and died therewithall and his bodye when he was found deade all togither brent Iulianus the Apostata was thrust thorow with a halberte by a souldier and so ended his dayes Valentius the Emperor was vaÌ„quished with the Gothes whome he had infected with heresie Darius likewise as he was persecuting the Christians was consumed with fire in a little house what néede is there after all these to make any remembrance of Theodorike King of the Gothes Attillus Totillus Fredericke the seconde Leon the third Emperors with an infinite number of other Princes and Monarches who for persecuting the Christian church haue tasted the right hande of God so sharpely that the memory of them shall neuer be buryed nor extincte The good Princes and true seruaunts of God according to the example giuen by Constantinus the Great aforenamed ought to be defenders tutoures conseruaters and membres of the Church and not to spare or restraine their mightie handes or any other force that God hath giuen them for the furtherance therof For they haue receiued the administration of the Kingdoms and the dignitie of their Crownes and scepters with suche charge And now for a full conclusion of all our examples we wil adde one other notable testimonie of the obedience of one Emperour written at large in the Tripartite historie as it was doone Theodosius the great being aduertized of a certain emotion that was sprong vp amongs the Magistrates and common people of Thessalonye and of the controuersie that it grewe to the destruction of some of the Iudges The Emperour beeing aduertized thereof and béeing withall surpryzed with so great anger that hée could not staye hymselfe withoute any further inquisition of the matter or order of lawe dyd commaunde that all the Inhabitauntes there shoulde bée put to the swoorde whyche was doone wyth all diligence by his menne of armes And by thys execution there dyed very néere seauen thousande persones as well the innocente as the guiltie Sainct Ambrose
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
I dyd wishe in my heart my lyfe to haue bene lesse glorious so that my deathe mighte bée more honoured for a wicked deathe causeth greatly the lyfe to bée suspected and the happie ende and deathe dothe commonly excuse the wickednesse of the lyfe Nowe wée haue sufficiently manyfested and proued by many reasons and arguments and by sundrie Prophane Hystories how that Kings and Princes are subiect to all infirmities of nature and other accidents of fortune as heate colde hunger sickenesse sodayne death and suchâ— like chaunces as well as the moste vilest and simplest of any of their Subiects and that also they are all vnder one GOD one Lorde and Creator who will exalte the humble and méeke and bring low the fearce and proude and before whom we shall appeare at the latter day to bee countable for our lyues to receiue equally the rewarde of our offences and deserts It resteth now for vs folowing the accustomed maner to confirme the same by the examples of the holy and sacred Scripture in the which we haue many maruellous testimonies how the Lorde did ouerthrow the arrogancie and presumption of proude and hauty Princes Saule who was by the election of God the firste king of the Israelites for his greate pride was ouerthrowen Ozias was in the beginning of his reigne a good and vertuouse man and walked in the wayes and commaundements of the Lorde but when he was in prosperitie and had al things that he could wish and desire became sodenly so infected with pride and blinded with ambition that he tooke vppon him the office of the Highe Priest but for a recompence of his offence he was caste into a Leprosie and taken away aswell from the felowship of his people as the administration of his kingdome Holofernes the proude trusting to muche to the strength of his men at Armes and souldiers would striue agaynst God who shewing by his mightinesse that with the twinkeling of an eye he coulde ouerthrow him suffered Iudith to execute his vengeance and to cut off his head Amon that was so well beloued of king Assuerus that he had the chéefe office of honour vnder him in his Realme through his pride and crueltie going about by all the meanes he could to exterminate and destroy the people of Israell was by the permission of God in the ende hanged vpon the same gallowes that he had prepared for the innocent Mardocheus such are the iudgements of God that when he beholdeth out of his celestiall Throne our humayne state and séeth our great pride and insolencie he doth so chasten vs and pul vs down to the grounde that he maketh vs to be contemned euen of the moste basest sorte That wise king Salomon béeing one of the richest Princes vppon the earth knowing the hurte and damage that presumption and Pride bringeth to them that are infected with all dothe exhorte vs to eschue it and saythe The Lorde will pull downe proude Princes oute of their seates and will set the humble in their places which thing also his father king Dauid did alwayes acknowledge amongs other things saying I haue séene the wicked exalted and lifted vp as the Ceder of Libanus but when I passed by againe they appeared not I searched for them but I could not finde the place where they were If the Kings and mightie Princes of the earth would marke wel this varietie of Fortune and how shée is appliable to mutation who at an instant dooth exalte and lift vp one euen vnto the heauens and at a sodein pulleth downe an other from Scepter and crowne euen into a stinking and pestilent prison they would not be moued to looke so high as they doe Ecclesiasticus doothe witnesse vnto vs that the wise and poore infant is more woorthe than the auncient and foolishe king that knoweth not how to foresée things to come Zedechias the King and his sonne being besieged in Ierusalem by Nabuchodonozar were taken prisoner the towne and the temple burned and had his eyes pulled out of his hed his sonne killed in his presence And in the end him selfe died prysoner in Babilon Nowe to the contrarie that holy Patriarke Ioseph being prisoner loking for none other thing for a comforte to all his miseries but a shamefull deathe was at a sodaine made and ordained Prince and gouernor of all Egipt but to the ende our discourse shall be well beautified with Examples we will set forthe before your eyes many Emperors Kings and Princes that were vnknowne bothe of linage armes force and beginning that haue bene by the fauoure of fortune exalted to the rule of Realmes Kingdomes and Empires And for that the Romaines amongs all other nations haue left vnto their posteritie moste ample testimonie of their noblenesse and vertue we will begin with Tarquinius Priscus a man of a seruile estate his Father being a poore marchante of Corinthe banished and exiled oute of his Countrey and his mother a seruaunte was elected king of the Romaines did ordaine them newe lawes greatly augmented their puissance and shewed him selfe so woorthy a man in his doings that the people thought themselues very happie they had chosen suche a personage to be their king Seruus Tullius king also of the Romaines who did triumph .iij. times for his good successe obtained maruellous victories was the sonne of a poore seruaunt in respecte wherof he did alwayes beare the name of a seruaunt Arsarces king of the Parâ—hians was of so base a condition and meane birth that his beginning was neuer knowne at any time to his posteritie who being retired from the subiection of Alexander was the first that began any kingdom amongs the Parthians a people muche feared of the Romaines who for a perpetuall testimonie of their king would néedes be called Arsarcidias Antipater that succeeded in the realme of Macedome after Alexander was the sonne of a Iugler as Seneca dothe witnesse vnto vs Cambises that great king of the Persians was desceÌ„ded of a poore parentage And Darius the first king of the Persians was the sonne of a Carter Midas laboring and â—illing the earth was by the Greekes called from his husbandrie and made king Sostenes was made king of Macedonia although he was descended out of the most basest house of his prouince and notwithstanding many great Princes did couet the dominion therof yet neuerthelesse he was preferred before al others for his vertues Sibaris that was seruaunt to an Inne keeper had in maryage the sister of Cyrus and was made king of the Persians Thelophanes a Carter was chosen king of Lydia Tamberlen that great king of the Scythâ—ans in our time who named himselfe the scourge and wrathe of God by whome he woulde execute his vengeance was the sonne of a swineheard Mahomet that firste did driue Camels for his liuing became in the ende king of Arabic All which things and others being wel weighed and considered by that diuine Plato sayd there were fewe
Persians the Meedes the Grekes nor of the Romanes who were called the Garramants and he béeing very ambitious of suche matters minded to visite them in his iourney and when he arriued in their Prouince he commaunded that the wysest and sagest amongs them should come and speake with him that he might vnderstande the maners customes and order of liuing of those people who séemed vnto him to be men farre estraunged from the fashions and dooings of the common vsage of other men whereof when the Garramants were aduertised without any more deliberation sent vnto hym presently an olde man frée and franke in words and stoute in his countenaunce and one that had neuer ben feared for the presence of any Prince Emperour or Monarche who béeing arriued afore him after that he had made his due reuerence began to beholde him with a Philosophers eye and knowing very well Alexanders humor that he was not come into their countrey for any other intente but to make him selfe Lorde and Prince thereof firing his countenaunce immoueable vppon his face lyke a man that had ben halfe in an extasie sayde to him Tell me I pray thee O thou Alexander what wouldest thou haue what is thy meaning what is thy will and purpose doest not thou sufficiently giue knowledge to the face of the whole world that thou arte possessed with an insatiate greedynesse and an inordinate couetousnesse which for a transitory ambition that vanisheth away as the smoke arte not afearde to pouerishe many to make thy selfe onely riche nor arte not ashamed of the complayntes and lamentations of the poore widows and of an infinite nuÌ„ber of wretched myserable people which thou hast dispossessed of their lands to make thy selfe vniuersall Monarche of the whole earth nor hast thou no regard of the effusion of the bloud of so many poore Innocents but thus with infamy to make thy name euerlasting and immortalize thy selfe for euer yet if thou couldest by thy cruel battels bloudie victories enioy the lyues of them which thou doest kill to increase prolong thyne owne lyfe as thou doest inherite their goods to augment thy renowne although it were wicked yet it were tollerable But to what purpose serueth it thée to take away their liues when thou thy selfe lookest euery houre that the Gods shall take thyne Oh Alexander yet if thy desire had any ende and that it were bordered and limitted as the kingdomes bee which thou doest conquere thou wouldest then giue some hope to the people of thy amendemente to come but know thou oh Alexander to what ende this will come vnto the Gods shall giue for a penaunce vnto thée and to all suche ambitious hearts as thine is which are neuer satisfied nor contented that assoone as death is ready to close vp your mouths and when you are at the last poynt of life you shall haue so great an vnquietnesse of conscience for those things which you haue so vniustly heaped gathered togithers that it shall be more gréeuous and harder for you to digest than if ye should suffer a thousand deathes togithers And so this old man hauing ended al his discourse stoode still immoueable for a space before Alexander aspecting some answere of him but Alexander féeling him selfe touched inwardly was tossed with many imaginations at the reasons of that wise sage philosopher and in such sort that this spirits were ouercome and vanquished not able to vtter the effect of his minde to make him any answere by reason whereof béeing confounded and condemned in him selfe for his enterprises he returned from thence immediately without hurting or any wayes annoying the Garramants The Emperour Tiberius a cruell man in all his doings was not moued when it was told him that many did murmure and speake euill of his cruelties and tyrannies but answered to them that perswaded him to bée reuenged vppon those that so murmured agaynst him that he coulde very well occupie him selfe otherwise and saide that mens tongues ought to be frée in a frée Citie Moyses that great law giuer of the Lorde hath lefte vs also maruellous testimonies of pacience modestie who although he was many times tormented vexed with his people yea euen that they were ready to stone him to death yet whatsoeuer assaults these sturdy people did make against him they could neuer driue him from his humilitie nor put him out of pacience but to the contrary he dyd by his continuall prayers which he made to the Lorde appease the malice and furie which they had vniustly conceyued agaynst him The Historiens doo wryte that two olde women dyd addresse them selues to a king and an Emperour the one to king Demetrius the other to the Emperor Adrianus praying theÌ„ instaÌ„tly that they might haue iustice ministred for a certen violence which one had don to them But these Princes being occupied with other affayres did aunswere them that they must for a time deferre the matter for that they could not intende it at that present whereat the women beeing gréeued sayd vnto theÌ„ that then they ought to giue vp their Empires to others for princes muste sayde they be at all times of the day ready to protect defende the afflicted and euer willing to render iustice and righte to eche one and with that charge yée doo receiue your dignities and kingdomes And yet notwithstanding al these words neither of these Princes were moued or angrie and they perceyuing the earnestnesse of these matrons began to smile and presently gaue them audience and did them iustice And Ioseph that great Patriarke beeing so cruelly handled at his brothers hands in stéede of reuenging him selfe he delyuered them from famine which did oppresse them so muche that they knew not where to haue any succour or helpe Denis the Tyraunt king of Siâ—ilia by force who hath borne a gret name of crueltie amongs others and a man hated almoste of all persons vsed neuer the lesse curtesie towards an old woman suche as foloweth As he was vppon a time aduertised that she prayed vnto the Gods dayly for hys long lyfe and health where to the contrary he knew that all the rest of the people wished his death and ouerthrow as the very pestilence of their common wealth did commaunde hir to be called before him and he dyd earnestly require hir to tell him for what cause she prayed so often to the Gods for his lyfe seeing that he knew very well that all the rest of the people desired his death This olde woman who knew not how to counterfeyte did discouer vnto him hir meaning therein and sayde My soueraigne Lorde when I was a yong woman this Prouince was gouerned with a cruell Tyraunt whose life was so noysome to me that I did continually wishe his death and to the ende my desire might take place I prayed hartely to the Gods in the Temple that they would deliuer the people from the bondage of that Tyraunt and that they would sende
him a sodayne death which they did for he dyed in very deede sodaynly but the time was so vnhappy that there succéeded in his place a worse and a man more dissolute a thousande times than the first which is the cause that moueth me to flée from my first prayer least the Gods should do as they did before which they will doo and now thou arte come who is worse than both the others and for that I feare that if I make my request to the Gods for thy death as I did for the others there shal come an other after more wicked and abhominable than thou arte therefore I go dayly to the temple and praye to the Gods that they will maynteyne and conserue thée with long lyfe as thou art Then this tyrant maruelling at the franke and liberall spéeche of this woman and specially to him who was feared of al men as he was without béeing angry at all fel to laughing and let her depart without any kynde of punishment The pacience of Pirrhus king of the Epyrotes is greatly cōmended in the histories who when he was in his warres against the Romains in Italy had certain of his souldiers in his cāpe that as they did sit at their meate with opē mouth spake vncomly vndecēt words of him vsing therin words of defamation wherof he being aduertised by certayn spyes who did apprehend them vpon the matter he commaunded they should immediatly be brought before him and he asked of them if it were true they wer so outragious of their language that they durst blaspheme the maiestie of a Prince Which thing one of them that was more stout and carelesse than the other did confesse vnto him to be true and did acknowledge they wer greatly forgetfull of themselues in this cause adding therevnto further that if the wine had not failed them at the table that they were in good waye to haue passed further into more vnséemely woords putting wholly the fault in the wine which was the very instrument that did force them to speake such things The rehersal of which matter didde cause their colour to come and goe euen as it dothe when any man féeleth the Surgion put an instrument into his sore wounde and as though they shoulde haue loste their lyues presently Wherat the King made no semblance that he was moued or angry any thing at all but sayde to them with a chéerfull countenance My frendes at another tyme when you speake of your superiours speake more softly for such communication sayde he euen the very walles will vnderstande Plato the chief of al the Philosophers amongs the Grekes when he tooke his leaue of Dionyse the tyrant to returne to Athens Dionyse demaunded what report he woulde make of him to other Philosophers his companyons when hée came to Athens whervnto Plato answered with a boldnesse conformable to his wisedome that the Philosophers of Athens had not so much leysure as that they woulde lose any tyme to speake of him or his doings giuing him to vnderstand by this franke answere that his lyfe was so out of order as the Philosophers who did occupie them selues commonly in graue and weightie matters would not vouchsafe to consume their tyme to make any rehersall of the acts of a wicked man and sayd they rather merited to be buryed in the perpetual darknesse of forgetfulnesse than to bee brought in rehersall before men Whiche answere although it were very sharpe and nipping and scantely to be borne euen by a man very pacient yet notwithstanding he dissimuled the matter and did not once make any shewe by countenaunce that he was any thing angry or moued thereat Thus wée haue brought foorth a great numbre of auncient examples of méekenesse and gentlenesse whiche to some peraduenture at the fyrst shewe will séeme ridiculous and to bée but fables but bycause they bée written by so many notable and famous authours bothe Grekes and Latines we ought to giue them credite and wee shoulde do them greate iniurye and also greately discredyte oure auncesters who haue alwayes to this presente daye had them in great estimation and reuerence now to bring their greate wisedome and granitie in question And nowe we will shewe you some example of the same matter which hath passed in these our dayes to the end that suche princes and greate lordes as stande so muche vppon their honours may when they féele themselues touched as it were vpon the finger frame themselues somwhat to bear with the follie and boldnesse of their subiects The Jtalians write in theyr histories and Annalles that vpon a time when the Pope wente out of the castell Angel in Rome in his accustomed magnificence an olde manne a stranger and vnknown newly come to the citie and not hauing seene any suche things before began to laughe aloude that the Pope and all the Cardinalles heard him who maruelling at the matter demaunded of him by and by the cause of his disordinate laughing This old man that was so aged that there was nothing left vnto him of all his membres to stand him in any stede but onely his tung answered redyly with a high voyce neuer staying thereat the occasion of my laughing said he is why Saint Peter was so poore being in this worlde and so simply apparelled and left his successors so rich and pompous Which answer when al they that stode by herd ther was not one that was offended any thing therat but began al to laugh at the matter as he himselfe did Pope Sextus the .iiij. who was a religious man of the order of S. Francis was exalted to the dignitie Papal A while after a Frier of his own couēt that had ben one of his most familiars came to Rome to visite him the Pope hauing receyued him cry courteously to shew him his great secrets led him into his treasorie where he had great plentie of precious stones riches and other tresures where he sayd vnto him smiling Brother you see I can not say that whiche S. Peter my predecessour sayde that I haue neither gold nor siluer I do confesse that sayde the Frier holy Father neither can you say as he sayd to the impotent lame and leaprous ryse and go your wayes giuing him secretely to vnderstande thereby that riches be enimies to holynesse And the Pope knowyng that he spake nothing but that which was true was not displeased thereat but of himselfe did afterwardes tell the same to a greate number of Bishoppes and Cardinals that were not then presente Raphaell one of the moste excellentest Paynters that euer Italy bredde was vppon a tyme inuited to dinner too a Cardinall in Rome where as the Pope and many other Prelates were presente Thys Cardinall when dinner was doone shewed to them that were present as a maruelous thing a table of the sayd Raphaels making in the which was painted the figure and portraiture of S. Peter and Paule to the ende that they might iudge of
vnderstand wel the maners the vertue the integritie of lyfe and the sufficiencie of suche as they doo depute for else they shall one daye be called too accompt for the wrongs and iniuries of their ministers Plutarke writeth in his politikes Plato in his cōmon wealth that there is no mischiefe more pernicious in any common welth than the buying selling that is made of offices For they which be riche buye for money that which ought to be obtayned by wisdome and vertue and so it commeth to passe that those that buye their offices in greate doo afterwarde sell iustice by retayle and vpon this mischiefe dooth ryse the briberie and corruptions of these mercenarie Iudges who doo make themselues fat by the calamities and miseries of the poore people bring themselues to great possessions and make their houses mightie euen by the pilling and polling of good men The Emperour Seuerus was so great an enemie to corrupt Iudges that he sayd he had alwayes one finger ready to pull out the eyes of those that he knewe to be suche The Egiptians had alwayes mercenarie Iudges in suche suspition and contempte that they dyd alwayes sweare suche as they chose into the place of iudgement and therein did charge them vppon payne of death they shoulde not violate their othes nor giue any iudgement contrary to righte and equitie although they were straightly commaunded to the contrary by their Princes And to the ende they should haue alwayes their othes printed in their remembraunce they caused to be set vpon the iudgement seate the image of a Iudge hauing his eyes put oute and his handes cut off signifying thereby that they oughte not to be parciall to any man nor to receyue money or other brybes to defeate Iustice Alexander Seuerus Emperoure of the Romaines is verye muche commended of the Historiens bycause that hée dydde punyshe his owne Secretarye béeynge infourmed that hée caused the estate through bryberie to violate iustice in disquieting thereby the poore and maynteyning the riche in their naughtinesse and wickednesse Herodotus the Greke writer dyd greately commende Cambyses King of the Persians for his carefull diligence in punishing the wicked iudges that did peruerte iustice for as he was vpon a tyme aduertised by the testimonie of many that a Iudge called Sysamnes was corrupted by money to pronounce false iudgement euen at the same instant that his offence was discouered he caused him presently to bée flayne béeing aliue and commaunded that his skinne shoulde bée nayled ouer the seate where the Iudges were accustomed to sit to pronounce iudgement and that it should remayne there for euer to the ende that other Iudges taking an example therat should beware from thencefoorth that they doo not defile them selues with the like offences and ordeyned further that the sonne of the same Iudge shoulde supply firste the same seate to the ende he should be admonished by the example of his father faythfully to minister iustice Plato a man that thought he could neuer commende iustice too muche hath left vnto vs in writing that this excellente vertue of Iustice is commonly defiled in two things the one is that when the punishment of the offence requireth expedition the Iudge by fynenesse and of purpose doth deferre the Iudgement of the matter to the ende that by prolonging of tyme there should bée some meanes founde for to saue the offendour the other is that when the offence is notable and that it deserueth paines of death or some other corporall punishment it is stayed and turned into a certayne summe of money and by meanes hereof men that are offenders get muche libertie and haue great hope by force of their riches to haue their offences remitted and to escape the daunger of death If these Ethnikes who had not suche knowledge of god as we haue haue detested the violaters and infringers of iustice how muche more ought we to doo the like considering the threatnings that are made vnto vs for the same by the mouthe of the Lorde Let vs hearken therefore to the exhortation in this behalfe that Salomon one of the moste sagest and wysest Princes that euer bare Scepter maketh vnto all Kings and Iudges and other that doo sitte in place of ministration of iudgement Geue eare sayth he you Kinges and Princes and marke well you that iudge the coastes of the earth learne and open your eares to heare you that gouerne the multitude and that delighte in muche people for the power is gyuen to you of the Lorde who will marke diligently your dooings and wyll searche your thoughtes bycause that when yée were ministers of hys kyngdome yée haue not Iudged iustely nor haue not regarded the Lawe of Iustice yée haue not walked accordyng to the will of GOD wherefore he shall appeare fearefully vnto you and that very soone and he shall gyue a harde iudgemente to suche as bee in the places of iudgemente to the simple shall be graunted mercy but those that bée in Authoritie shall suffer greate tormentes for the Lorde that is Ruler ouer all shall excepte no mans person neyther shall he stande in awe of any mannes greatenesse for he hath made the small and the greate and careth for all alyke To you therefore Oh Kings doo I speake that ye may learne wisedome for they shall bée iustly iudged that haue kepte iustice Beholde lo a maruellous instruction for earthly Iudges that haue no mynde but vppon the worlde and bée a sleepe in the darkenesse of ambition and worldely honour and set all their felicitie to make them selues greate and maruellous to the people and after their deathes to leaue their children inheriters of their glorie Let them hencefoorthe therefore I say goe to the Schole of the wyse to refourme their lyues and to knowe how that thys lyfe is caducall and transitorye and that further they shall bée iudged euen as they haue iudged others and of such a Iudge to whom also al our thoughts be knowen The .xj. Chapter Hovv that crueltie and tyrannie are cheefe enemies to Iustice vvhere also is shevved vvherein the good Prince differeth from the tyrannous Prince vvith sundry examples confirming the same gathered as vvell out of the Greeke as Latine Authors vvhich vvyll bring great pleasure and contentation to the Reader IVstice hathe not a more greater enemie than crueltie and tyrannie which bée things very monstruouse and abhominable in man who is a noble and excellent creature made to the image and similitude of God borne to bée méeke and gentle but if he bée once defiled and infected with thys wycked Tyrannie he is as Aristotle sayth like a thing transformed into a brute beast and become enimie both to God and man But to the ende we may know the good Prince from the tirannous Prince I will set foorth vnto you here certayne differences of the good princes and the tyraunts which I haue collected out of a great number of good authors The
to what purposes he imployed the reuenue of his realme for it was one of the most opulent Monarches that euer was and as he passed all others in all kinde of impudencie so did he excéede all men in hys dispenses for you shall not reade in the Historie of any Author what so euer he bée that there hathe benne founde eyther Emperoure King or Prynce so prodigall in foolishe and excéedyng expenses as he was who as they say that haue written of his lyfe made neuer any banquette after he was Emperour that coste hym not aboue thréescore Markes of golde which after our account is two thousande and fiue hundred Duccates and all the delicious and moste delicate meates that he coulde fynde he woulde haue as the Tonges of Pecockes and Nightingales the Combes of the Cokes the genitories of all the moste rarest kynde of Byrds that coulde bée had and woulde cause hys Table to bée furnyshed withall and woulde eate of them saying that there was no sause so good as costlynesse And he thought it not sufficient for to féede hym selfe with suche delicates but he woulde cause hys housholde seruaunts also to bée fed with such rare kinde of meates as the Lyuers of Pecocks egges of Partriches and Phesants and suche other kynde of viands which were good for none other purpose but to prouoke the stomake to ouercharge the same and in the ende he was so blinded in his voluptuousnesse that he caused his Beares and Lyons to bee fed with suche kinde of meate he was also so pompous and costely in his garments that as you may reade he neuer ware commonly one garment but one day and he was ordinarily clothed with golde or purple enriched and beautified with all kinde of precious stones And as touching the rest as the vtensiles of his house they were all either of golde siluer Iasper Brouze or Porphire yea euen too the pottes which he vsed for the excrets of his body and he was in the ende giuen vp to suche a reprobate minde that when he wente to horsebacke he woulde cause the ground to be couered with the limal of golde or siluer thinking the earth to be vnworthy to serue him as a footestoole or to touch his féete Beholde lo in summe the principall poynts of the lasciuious lyfe of this miserable Emperour who in the end by the diuine iudgement of God was payed with an hyre worthy his tragicall lyfe for he was killed by his owne seruaunts and carried throughoute all the stréetes and market places of Rome afterwards hauing a great stone hanged about his necke was caste into Tiber by the consent and agréement of all the people hauing his body for an honorable funerall buried in the bellies of Fishes Now hauing declared vnto you very exactly the maners and dooings of Heliogabalus Emperour of Rome it shall not bée straunge folowing our purpose to rehearse in this behalfe the crueltie and tyrannie of Astyages king of Medes little or nothing inferiour to the other aforesayde who dreaming one nighte a certayne dreame concerning his daughters childe which dreame he thought he mighte not well disgeste fearing that hereafter it woulde take effecte determined to preuent the childes fortune And to the ende he mighte the better bring the same to to passe he caused Harpagus one that he loued best of any in all the Realme to be called and deliuered to him the same childe in secrete and commaunded that he shoulde kill him by one meanes or other oute of hande for certaine causes which he would not disclose to him at that present and not to make any man priuie therunto Harpagus hauing receiued this charge began to haue a maruellous combate in his minde for as the pitie he had of the yong infante did drawe him on the one side so the crueltie and feare of his maister did threaten him on the other side but reason did take so muche place with him in the ende that he was persuaded not only to saue the life of the childe but also to cause it to be brought vp in some secrete place from the knowledge of his maister yet he coulde not handle the matter so finely nor so secretely but that in the ende Astâ—ages had vnderstanding that Harpagus contrarie to his duetie as he thoughte had saued the life of this childe Which thing he did dissemble for a time with so good a countenance towards Harpagus that he thought him selfe without all suspition Afterwards vpon a day he made Harpagus to dine with him hauing before caused one of his children to be slain which he had made one of his Cookes to dresse as thoughe it had bene some other meate and caused it to be serued at the table withoute any knowledge to Harpagus wherof he ate very willingly But Astiages insatiable in his cruelties was not satisfied that he had made him onely eat the bodie flesh of his owne childe but further he caused his féete and head to be put into a dishe and serued likewise to the Table to the entente he mighte knowe what he had eaten and thus sitting at the boorde he demaunded of him in mockerie if he thought his meate were good To whom Harpagus fearing to haue a woorse mischeefe at his handes answered modestly that all things were good at a kings table Hauing ended these cruelties of Astiages we shall not doe Maximilian another Emperor of Rome any wrong to put him in the Theatre amongs the others who bisides an infinite numbre of cruelties wherin he was delighted ordinarily he had one in common that passed all the others for he caused the bodies of men being aliue to be tied with the bodies of dead men face to face and mouthe to mouthe and so left them togithers till the dead body by his putrifaction had killed the liuing body The Emperor Tiberius who shal make an end of our examples of crueltie seemeth to me to haue passed all the others in crueltie that the Historians at any time haue euer made mention of For he commaunded vppon paines of deathe that thing which I read not of any other but of him only that no man should lament wéepe nor sighe or make any semblance of sorowe for those which he put to deathe innocently And he had those that were purposely deputed in all suche cruelties as he did execute that had none other charge but only to marke and beholde all aboutes if there fel any teares from any bodies face or if there passed any sighes from any or whether they gaue any manner of signification of heauinesse or greefe for the same which if they did they shoulde sodenly be caryed to the place of execution and to be punished with the same paine that he was whose innocencie they did lament After when he was well satisfied of suche kinde of Martirdomes he would then deliâ—e to deuise some others as farre from all humanitie as the others For he would make those that shoulde be executed to
drinke without al measure before they were ledde to the place of execution and after they had well drunke he would cause all the conduites of their bodies to be bounde and tied that they should not make their water and so would leaue them languishing vntil they shuld die with extréeme rage and paine And all Virgines that were condemned before they came to the place of execution to suffer he woulde alwayes cause them to be defloured with his varlets that with their liues they mighte also loose their virginitie I coulde likewise reherse the crueltie of Phalaris king of Cicilia and of many others that did murther an infinite numbre of innocentes causing them to be put into a Bull made of brasse with fire round about it to the intent that the pacients within being in their tormentes might make a noise like the roring of a Bull least that vsing their accustomed voices they shoulde moue the assistantes to pitie But it shall suffise amongst so great a numbre of suche kinde of tirannies that mighte be gathered out of the Histories to haue rehearsed only these fewe to the ende that Princes and all others that shall vnderstand these abhominations shuld take heede that they do not headlongs cast themselues into the ditch where others are falne before them The twelfthe Chapter A Treatise of Peace and VVarre and the difference of the one from the other things necessarie to be red by Princes and Magistrates that haue the gouernment of Realmes and Common vvealthes PEace is moste chiefly to be desired of all Princes for the good gouernemente of their realmes and dominions and there is no one thing that doth more continue the same and conserue the dignitie royall of the Prince than to keepe the subiectes in vnion amitie and concord and the prince to shew himselfe louing towardes them as he desireth to be béeloued and honoured of them againe For there is no defence force or pollicie that maketh the Prince more strong and more redoubted than the loue quietnesse and good will of his people and subiectes with the which being fortified and armed he shall be without all such suspition and feare as commonly Princes are subiecte vnto And nowe for as muche as many Historians bothe Greekes and Latines haue very aptly taughte the manner howe to make warres I wil not intreat thereof at this present but rather exhorte all Princes to flie from it as a thing moste daungerous and pernitious to all common welthes But to the end they may the better learne to abhorre the one to embrace the other I will manifest to them by sundrie Examples as well the damages and inconueniences of the warres as also the contrary howe requisite and necessary a thing peace is and the commodities thereof Being as it were the spring and fountaine of all humaine felicitie gouerner and nursse of all that the vniuersall worlde containeth Peace I say giueth being and strengthe to all things shée kéepeth and conserueth them in suche sorte as without hir aide and helpe in one instante they woulde be ouerthrowne destroyed and spoyled for by hir aide the lande is tilled the fieldes made flourishing and gréene the beastes féede quietly Cities be edified things ruinate be repaired antiquities be augmented lawes be in their force the common wealth flourisheth religion is maintained equitie is regarded humanitie is embraced handie craftes men be set a woorke the poore liue at ease the riche men prosper learning and sciences be taught with all libertie youthe learne vertue olde men take their rest virgines be happely married Cities and Townes be peopled the world is multiplied But I pray you O mortal men that haue any sparke of humaine nature enter into your selues iudge if it be not a moÌ„struous and prodigious thing that nature hath bred and brought forth a liuing creature only capable of reason hauing certaine similitude of the Godhead onely borne to loue and concorde and yet alwayes peace is better receiued amongs other brute beasts than with him and beasts although they be depriued of the vse of reason yet they liue quietly in peace and concord one with an other And that it shall be founde true marke the Elephant séeketh the companie of the other Elephantes The Cranes and Storkes haue a certaine confederacie and aliance togither by the which the one dothe aide and comforte the others The Antes and Bées haue one common wealth and pollicie amongs them yea and the most fierce and cruell beastes of the earthe what brutishnesse so euer they be of doe not so muche degenerate from kinde that they pursue one an other For one wilde Bore doth not by violence take an other One Lyon dothe not dismembre an other One Dragon doothe not exercise his rage against an other One Viper dooth not hurt an other And the concorde of the Wolues is such that it is receiued in a Common prouerbe And further if we will be indifferent iudges and wel consider the vniuersall order of nature we shall not finde in any parte therof but very Harmonie peace and mutual concorde Let vs marke well the sphéeres and celestial bodies that although their motions be sundrie and in like manner their properties and forces contrary yet it is so that they doe regarde mutuall vniformitie amongs them and doe performe and ende their courses and reuolutions by times appoynted and determined for them by nature and what are more contrary amongst them selues than the foure Elements yet alwayes they haue suche a Simpathia and accorde amongs them that they doe keepe themselues in one certaintie compasse and course withoute hurting or anoying the one the other The fire dothe not consume the aire but dothe nourishe and kéepe it in his bosome The aire enuironeth the water and by a mutuall embracing dothe enclose it and keepe it within certaine limites as likewise the water doothe the earthe And can there be founde in all the order of nature any thing more vnlike than the bodie and soule and yet alwayes they be so well conioyned and tied togithers that they caÌ„not be separated by any other meanes than by death And these things in like manner doe not only appeare in sensible and liuely things but also inuegitable things as Plantes and Trees in the which we must acknowledge certaine similitudes of great concord amitie For amongs many plantes and trees if ye take away the males and kéepe them from their females they wil corrupt and wither and so continue in perpetuall sterilitie as we see at the eye the Vine dothe embrace the Elme and dothe reioyce and delight of her presence Likewise the Iuie is so amorous of certaine trees that it keepeth them companie after they are deade and withered And what things are so farâ—e from feeling as the stones be And yet those that are the greate searchers of Nature haue acknowledged some sparke of secrete amitie in them for the Adamante loueth Iron and draweth
of God were knowen by peace theÌ„ truly by the coÌ„trary 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 theÌ„ 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 eueÌ„ 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 theÌ„ 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 theÌ„ that nature hath giuen theÌ„ 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 twenâ—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
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
Counsels of God also he describeth in like manner in an other place the paines punishments that are prepared for such as make the temple of God and the membres of Iesus Christ the mēbres of an harlot where he sayth that fornicators and adulterers shal not possesse the kingdom of god Hauing nowe broughte forth these Examples before sayde as it were to sette before your eyes the plagues and punishments the God hathe laid vpon the wicked from time to time for their abhominations wishing the same may be a terroure and feare for all Princes and others to beware they fall not into the like It shall not be muche impertinent to the matter as me thinketh to entreate of the obedience of the wife to the husbande and of the duetie of the husbande to the wife bicause that we entende afterwardes to enter into the commendations of the dignitie and excellencie of marriage which is the very remedie that God the Lord hath ordained againste this vice before named Afterwardes we wil goe forwardes and declare how that Princes and all other that féele them selues ouer prone of Nature ought to marrie as well for the continuance of their race as also for the comforte of the imperfection of mannes nature and to auoide the displeasure and indignation of god Man hauing that diuine Image of God and smelling something of the celestiall Carrecter of whom he tooke his beginning is not onely dreadfull to the moste furious and proudest beastes vppon the earthe but further he hathe a preheminence and aucthoritie ouer the woman a creature moste noble nexte to him selfe of all others to whome the Lorde hathe giuen a straighte commaundemente to obey hir husbande as Moyses the great Lawyer dothe witnesse in the thirde Chapter of Genesis where the Lord said speaking to the woman thou shalt be vnder the gouernement of man and he shall rule thée which thing is also confirmed by S. Peter the faithfull minister of the secretes of his maister in his first Epistle and third Chapter where he exhorteth women to be obedient to their husbandes As likewise S. Paule the cleare Trumpet of Iesus Christe hathe confirmed the same in many places of his Epistles where after that he hathe amplie disputed of the subiection of the woman and of hir obedience he addeth thereunto bicause saith he man is the chéefe and head Which thing also Plato the Ethnicke and Aristotle his scholler voide of the knowledge of the Gospell guided only by the goodnesse and bountie of Nature do full well recognise the same when the one in the fifth booke of his common wealth saith that man dothe rule and gouerne ouer the woman as the shepheard ouer the shéepe And the other in his Politikes saith that man by kinde dooth know the aucthoritie and power that he hath ouer the woman and nature hir selfe a witnesse irreprouable doth manifest vnto vs sufficiently in hir works the very true portraict image of this subiection and obeysance For doe we not see that amongs al beasts as wel the airie and watrie as also those that liue vpon the earth the males do always cōmaund the females A thing not only common amongs liuely creatures but also amongs precious stones and vegitable plantes for amongs them suche as haue any force strengthe and power we call alwayes the males and the other more weake and inferiours we call females For further confirmation of which things we may reade in many Histories as well Greeke as Latine sacred as prophane that the vertuous women did alwayes in acknowledging their obeisance cal their husbands their Lordes and Masters As Ignatius the disciple of Iohn the Euangelist a greate obseruer of antiquities dothe witnesse in his Epistle to the Citizens of Antioche as also did Sar◠the wife of the holy Patriarke Abraham who speaking of hir husband sayd my Lorde is an olde man And S. Peter also a great commender of humanitie did not forget it in his first Canonical Epistle in the third Chapter where he saith that in olde time the holy women that put their truste and confidence in the Lord did tire them selues after this manner that was to be obedient to their husbandes as Sara obeyed Abraham and called him Lord and master as I saide before And further if we will be curious to search into the secretes of the auncient histories we shal finde more stranger things and yet true also that is that in the olde time the husbands had power ouer their wiues and children as well for death as life as Cesar a great aucthor hath left vnto vs in wryting but suche vnnaturall power was afterwardes stayed and ended by the mightie hande of God that it should be no more lawfull for man to abuse them in that sorte or to vse them as drudges For as his pleasure was to make the woman of mannes owne flesh and drawe hir out of his side so he woulde that he shoulde entreate hir as his faithfull friend and euerlasting companion And if you finde in any place of the holy scriptures that our Lord God dothe any thing abase the woman or make hir inferior to hir husband ye shal finde in a great numbre of other places that he dothe magnifie hir exalte hir and fauoure hir before man and specially at the beginning of the vniuersall creation where he honored the first woman with this title or name Eue which is to say life and as for man he called him Adam which is to say earth and not thinking that sufficient but did create hir in a noble place that is to say Paradise terrestre but man was made in the open fieldes and afterwards carried into Paradise and the woman also was created of a moste noble substaunce that is to say of the flesh and side of man a matter made pure liuely and quick but he created man of an element grosse and heauy that is to say of the slyme and excrements of the earth And Nature a soueraigne framer of all things willing to signifie vnto vs what remembraunce and estimation we ought to haue of the woman hath giuen hir a certayne priuiledge aboue man after the opinion of the Philosophers and that is if the man and the woman shall happen to be drouned at one instant the man is firste vnder the water and the woman by the very prouidence of Nature doth remayne long aboue the water And further for a certayne reuerence as an especiall grace and fauour of Nature when she floweth she turneth vppon the water hir backe vpwarde towards heauen and his face and the reste of hir body towards the water but man after he is drouned turneth his face vpwarde Also Plinie and Helyen the Greke Philosophers doo write that for a very reuerēce towards women the very brute beasts doo fauour and honour them for being in any fury or otherwise oppressed for hunger they will neuer touche any woman where to the contrary wee sée commonly they doo deuoure
so that for one which yée shall finde condempned in the Histories yée shall finde a Million of others commendable and vertuous But if we will trie all estates that doe liue or be dead with suche a touche stone and wey all our actions in so iuste a ballance where hath there bene any founde so holy in this mortal life that hath not haulted or offended in some thing And that the same shall not be founde vntrue note the first estate of this world was made of two persones that is the man woman who both two did offend The second estate which was their two children the one was a murtherer of the other his brother The third estate which was Noe was derided of his children wherewith the Lorde our God was offended Let vs goe further to the kings ye shall finde that Dauid was a good man and Saule an euil man amongs the Prophets Daniel a good man and Balaam wicked amongs the estate of widowhead Iudith a good woman and Iesabell an euill woman amongs rich men Iob was good and Nabal curssed in the estate of Apostles S. Peter was a godly man and Iudas a Traytor so that euen amongs those that folowed Christe there were some founde wicked Beholde nowe then howe to be either good or badde it commeth not of the estate of marriage but of oure naughtinesse and corrupt inclination As yée see of the swéete floure the Bee gathereth Honie and the Spider poyson There is yet one thirde kinde of people which be the moste fondest and most scrupulous of all others for they be suche that what so euer thing is offered to them if it be not confirmable to their owne sensuall appetite they can not disgest it And if they feele the least annoyance in the worlde in marriage it is to them a hot iron which burneth and tormenteth them so that they disdaine and refuse it and wishe that the memorie thereof were vtterly extincte and forgotten Such manner of people complaine of marriage bicause say they it is an heauie burden a very sea of mischéefe and an extréeme seruitude specially for the vnquietnesse of the women who are alwayes complaining if they lacke any thing at any time they neuer cease to torment and vexe their husbands I would demaund of suche Nicets how they can endure any greeuous iniurie of their enimies when they can not abide any light offence of their wiues their companiōs and continuall friendes or the exclamation of their children which they haue bred and brought vp into this world For as much as suche troubles be common and as it were annexed to marriage and that many there be for that respecte do contemne marriage I wil studie to satisfie their delicate desires and appetites at more leisure But for this present it shall suffise me to aduertise them when they féele them selues tempted with impacience and that they can not endure any small offence of their wiues and children let them remembre what offences they do daily commit to our Lord God and they shall alwayes beare things paciently and in a moment God will turne it to dust And he will not onely doe this for them but further he will aide them with the clearenesse of the Sunne the lightnesse of the Moone with the vertue of the elements with the frutes of the earth and with other infinite necessaries of his goodnesse and mercie And not withall the pacience of Iesus Christ and what he suffered for vs he was made naked to clothe vs he was prysonner and bound to deliuer vs from the bandes of the Deuill he made Sacrifise to purifie vs from all inwarde spottes he had his side opened to shut vs out of hell he had his handes which made heauen and earthe for the loue of vs to be pierced with many nailes of iron he had his heade crouned with sharpe thornes to crowne vs with a crowne of glory Let vs marke withall impaciente and ingrateful men that we are that of his sorow came our ioy of his infirmitie grew our health and that of his death was deriued our life and we shall be ashamed and blushe that we do not beare the infirmities and weaknesse of our housholde or any small offence of our wiues who sometimes forced euen vppon iust cause or choler is constrained for the infirmitie that is in hir to say vnto vs with anger that which shée can not with pacience well beare And I am sure there is none of vs more greater than Cesar either in Councel hardinesse or power yet he neuer reuenged him selfe vppon Catullus which wrote so ignomious verses againste him And who was euer more greater than Cato whose roabe Lentulus did rent and scratched him by the face in defending one that was accused And alwayes he bore it paciently A disciple of Zeno the Philosopher being demaunded of his Father what profite he gotte by the studie of Philosophie answered he learned to suffer and beare iniuries If therefore the superstitious Philosophers haue taught those things what ought they to doe that make their whole and faithfull profession of Christianitie Learne then you Christians that doe so burne with choler and impacience in your houses learne I say of the Ethnickes to moderate your anger and refraine your passions heereafter by their examples But nowe to returne againe to our firste matter seeing that marriage is so noble so excellent and holy and that it is the only conseruer of our humanitie let vs commende it esteeme it and honoure it as a heauenly and special gifte of God which he hath sent out of his throne aboue to vs beneath for the comforte of our liues For if it be banished and estraunged from vs it shall happen to vs as Xerxes that great king of Persia sayde of an infinite numbre of people that he did beholde vppon the toppe of a hill when he sayde weeping bitterly Oh miserable and infortunate creature man that thou arte behold that of so many Millions that doe nowe at this present day liue vppon the earth an hundreth yeares from hence there shall not be one liuing Who can not then frame himselfe to marriage and learne to liue in the pleasant bondes therof as a thing most necessarie and holsome for mankinde which being taken away from vs al flourishing common wealthes and triumphante Cities shall remaine desolate and be onely peopled with trees rotten stockes rockes and sauage beastes But contrarie by the aide and benefite therof they shal be quickned cōserued and maintained in their essence and eternitie Séeing then that the Lord our God will haue marriage the lawes commaunde it honestie calles vs to it reason exhorteth vs nature leades vs necessitie constraineth vs and the very bones and ashes of oure auncestors and parentes that repose in their sepulchres do craue and require it let vs receiue it honor it and maintaine it with suche innocencie puritie and sinceritie of minde as that it be not brought in condemnation at the last