out more than was their due and by force to rauen all that which by faire meanes they could not get And that which is worse to pollute the holy Tabernacle of God with their filthie Whoredomes Contempt of holy things lib. 1. cap. 34. in such sort that the Religion of God grew in disgrace through their prophane dealings And albeit that it may seeme that their father did his dutie in some sort when hee admonished and reprooued them yet it is manifest by the reprehension of the man of God that hee did no part of that at all or if hee did yet it was in so careles loose cold maner vsing more lenitie thē he ought or lesse seueritie thē was necessary that God turned their destructions whē they were slain at the ouerthrow of Israel by the Philistims to bee his punishment for vnderstanding the doleful news of his sons death the arks taking at once he fel backwards from his stoole and burst his neck being old and heauy euen fourscore and eighteene yeares of age not able either to helpe or stay himselfe Lib. 2. cap. 10. de in titut christ fami Ludouicus Viues saith that in his time a certaine woman in Flaunders did so much pamper and cocker vp two of her sonnes euen against her husbands will that shee would not suffer them to want money or any thing which might furnish their riotous life both in drinking banquetting dicing yea she would steale from her husband to minister vnto thē but as soone as her husband was dead shee was iustly plagued in them both for they fell from rioting to robbing which two vices are commonly linked together and for the same one of thē was executed by the sword the other by the haltar shee her selfe looking on as a witnesse of their destructions whereof her conscience told her that her indulgence was the chiefest cause Hether may wee referre that common and vulgar story and I suppose verie true which is almost in euery childs mouth of him that going to the gallowes desired to speake with his mother in her eare ere hee died Cyriac. Spang and when she came vnto him in stead of speaking bit off her eare with his teeth exclaiming vpon her as the causer of his death because shee did not chastise him in his youth for his faults but by her flatteries established him in vice which brought him to this wofull end herein she was doubly punished both in her sons destruction her own infamy wherof shee carried about her a continuall marke This ought to bee a warning to all parents to looke better to the education of their children and to root out of them in time all euill and corrupt manners least of small sprigs they grow to branches and of qualities to habites and so either be hardly done of or at least depraue the whole body bring it to destruction but aboue all to keepe them from idlenesse vain pleasures the discōmodity and mischiefe wherof this present example wil declare At a towne called Hannuel in Saxonie the Deuill transforming himselfe into the shape of a man Iob Fincel lib. de miracu exercised many iugling trickes and pretty pastimes to delight yoong men and maids withall and indeed to draw after him daily great companies one day they followed him out of the citie gates vnto a hill adioyning where hee plaid a iuggling tricke in deed with them for he carried them all away with him so that they were after neuer heard of This history is recorded in the annales of the forenamed city and auouched to be most true being a notable and fearefull admonition to all parents to set their children to learning and instruction and to withdraw them from all such vaine and foolish pastimes CHAP. II. Of those that rebell against their Superiours NOw as it is a thing required by law and reason that children beare that honour and reuerence to their naturall parents which is commanded so it is as necessary by the same respect that all subiects perfourme that duty of honor obedience to their Lords Princes and Kings which is not derogatory to the glory of God and the rather because they are as it were their fathers in supplying that duty towards their subiects which fathers owe their children as namely in maintaining their peace tranquility in earthly things and keeping them vnder the discipline of Gods Church to which two ends they were ordained Rom. 13. For this cause the scripture biddeth euery man to be subiect to the higher powers not so much to auoid the punishment which might befall the contrary as because it is agreeable to the will of God And in another place To honour the king and To giue vnto Caesar that which is Caesars 1. Pet. 2. Matth. 22. Exod. 22. as vnto God that which is Gods So also in Moses law we are forbidden to detract from or speake euill of the magistrate or to curse the ruler of the people Yet for all this the children of Israel were not afraid many times to commit this sinne but then especially when they charged Moses with conspiring the murder of those rebels that vnder Corah Dathan and Abiram captaines of that enterprise set themselues against him and Aaron Num. 16. whome not hee but God for their pride and stubbornnesse had rooted out and destroied and thus they backbited and slaundered Moses and mutined against him being their soueraigne magistrate and conductour that so meekely and iustly had brought them ought of Aegypt euen by the speciall commission of almighty God But the fury of Gods displeasure was so stirred vp against them for this their fact that they were scourged with a most grieuous plague whereof died about foure thousand and seuen hundred persons In the time of king Dauids flight from Absolom who pursued him to bereaue him of his kingdome 2. Sam. 16. there was one Semei a Ieminite that in his wicked and peruerse humour in stead of seruice due vnto his soueraigne especially in that extremitie not only presented not himselfe vnto him as a subiect Mandat 3. Cursers lib. 1. cap. 33. but as a railer cursed him with most reprochfull termes as of murderer and wicked man and also threw stones at him and his followers in most despightfull maner for which his malicious and rebellious act though whilst Dauid liued he was not once called in question yet was he not exempted from punishment therefore for in the end his wickednesse fel vpon his owne head and destruction ouertooke him by desert of another fault 1. King 2. at the commandement of Salomon 2. Sam. 20. The punishment of Shiba the sonne of Bichri tarried not all so long who hauing also with a proud and audacious heart stirred vp the greatest part of Israel to rebell against Dauid then when he thought to haue beene most at quiet enioyed not long his disloiall enterprise for being speedily pursued by Dauids
wanted no power and ability to punish them for he hath lightning thunder fire prepared instruments to execute his iust vengeance which no creature vnder heauen is able to auoid when by the obstinat transgression of wicked men he is prouoked to anger and indignation against them This is that holy law which hath ben set forth by the Prophets by the rule whereof all their warnings exhortings and reprouings haue ben squared to this law the onely begotten sonne of God our sauiour and redeemer Iesus Christ conformed his most holy doctrine bringing men to the true vse and obseruation thereof from which they had declined and whereof he is the end the scope and perfect accomplishment so that so far it is that a Christian man may be ignorant of it and haue it in contempt that none can be counted and reputed a true Christian if he frame not his life by the rule thereof if not fully yet at least as farforth as he is able otherwise vvhat a shame and reproch is this for men to call themselues by the name of Gods children Christians and Catholicks and yet to do euery thing clean contrarie to the will of God to make no reckoning of his law to lead a dissolute and disordered life and to bee as euill if not worse then the vilest miscreants and infidels in the world God willeth and requireth that he alone should bee worshipped and praied vnto and yet the greater part of the world are idolaters and full of superstition worship Images stickes and stones and pray to creatures instead of the creator God forbiddeth vs to sweare by his name in vaine and yet what is more rife then that so that a man can heare nothing else but othes and blasphemies Manie for the least trifle in the world stick not to sweare forsweare themselues God forbiddeth theft murther adulterie and false witnesse bearing and yet nothing so common as backbitings slanders forgeries false reports whoredomes cousenings robberies extortions and all manner of enuies and enmities God hath commanded that we loue our neighbours as our selues but we in stead of loue hate despise and seeke to procure the hurt and damage of one another not regarding anie thing but our owne peculiar profit and aduantage Is not this a manifest and profest disobedience and intollerable rebellion against our maker What child is there that is not bound to honour and reuerence his father What seruant that is not bound to obey his maister and to doe all that hee shall will him What subiect that is not tied in subiection to his Prince and Soueraigne Yet there is not one which will not confesse yea and sweare too with his mouth that God is his Lord and father Which if it bee true what is then the cause that instead of seruing and pleasing him they doe nothing else but displease and offend his Maiestie Is not this the way to prouoke his wrath and stirre vp his indignation against them Is it any maruaile if he be incensed with anger if he be armed with reuenge and send abroad his cruell scourges vpon the earth to strike and whip it with all Is it any wonder if he pile vp the wicked ones on heapes and shoot out his reuengefull arrows against them and make them drunken with their owne blood and make his sword of iustice as sharpe as a rasor Deut. 32.35 to punish those rebels that haue rebelled against him For vengeance is mine saith he and belongeth onely vnto me whosoeuer therefore he be that followeth the desires and concupiscence of his owne flesh and this wicked world shall lead a life contrarie to the instruction and ordinance of the law of God yea although he neuer heard thereof yet is he guiltie thereof worthie to be accursed for so much as his owne conscience ought to serue for a law vnto himselfe by the which hee is condemned in those euill actions which he committeth euen as Paul saith all that haue sinned without the law shall likewise perish without the law Rom. 2.12 CHAP. VI. How the greatest Monarchs in the world ought to be subiect to the law of God and consequently the lawes of man and of nature EVerie man confesseth this to be true That by how much the more benefits and dignitie hee hath receiued from another by so much is he the more bounden and beholden to him now it is so that Kings and Princes are those vpon whom God hath bestowed more plentifully his gifts and graces then vpon any other whom hee hath made as it were his Lieutenants in this world for he hath extolled and placed them aboue others and bedecked them with honour giuing them power authoritie to rule and raigne by putting people in subiection to them and therefore so much the more are they bound to reacknowledge him againe to the end to doe him all honour and homage which is required at their hands Psal 2.11 Therefore Dauid exhorteth them to serue the Lord euen with reuerence This then their high and superintendent estate is no priuiledge to exempt them from the subiection and obedience which they owe vnto God whom they ought to reuerence aboue all things Psal 29.1 Ye Princes and high Lords saith the Prophet giue you vnto the Lord eternall glorie and strength giue vnto him glorie due vnto his name and cast your selues before him to doe him reuerence If they owe so much honour vnto God as to their soueraine then surely it must follow that they ought to obey his voice and feare to offend him and so much the rather because hee is a great deale more strong and terrible then they able to cause his horrible thunderbolts to tumble vpon their heads they being not able once to withstand his puissance but constrained very often to tremble thereat In al that prescription and ordinance ordained set downe by God concerning the office of Kings Deut. 17.15 there is no mention made of any libertie that he giueth them to liue after their owne lusts and to do euery thing that seemeth good in their owne eies but he enioineth them expressely to haue alwaies with them the booke of his law delighteth to read and meditate therein and thereby to learne to feare and reuerence his name by obseruing all the precepts that are contained in that booke As for ciuill and naturall lawes in so much as they are founded vpon equitie and right for otherwise they were no lawes therein they are agreeable to and as it were dependents on the law of God as is well declared by Cicero in the first and second booke of his lawes for euen they also condemne theeues adulterers murderers parricides and such like If then princes be subiect to the law of God as I am about to shew there is no doubt but that they are likewise subiect to those ciuill lawes by reason of the equitie and iustice which therein is commended vnto vs. And if as Plato saith the lawes
heauen and hell but as an old wiues fable hee beeing dead his disciples were brought forth into a large field neere Paris and there in the presence of the French king degraded and burnt the dead carkasse of Almaricus being taken out of the sepulchre and burnt amongst them It fell out that whilst they were in burning there arose so huge a tempest that heauen and earth seemed to mooue out of their places wherein doubtlesse the soules of these wicked men felt by experience that hell was no fable but a thing and such a thing as waited for all such rebels against God as they were Anastasius Emperour of Constantinople being corrupted with the heresie of Eutiches published an edict wherein all men were commanded to worship God not vnder three persons as a trinity but as a quaternitie containing in it foure persons and could not by any counsell be brought from that deuilish errour but repelled from him diuers bishops with great reproch which came to perswade him to the contrary for which cause not long after a flash of lightning from heauen suddenly seazed vpon him and so he perished when hee had reigned eight and twentie yeeres Iustinus the second also who after the death of Iustinian obtained the Imperiall crowne was a man of exceeding pride and crueltie contemning pouertie and murdering the nobilitie for the most part In auarice his desire was so insatiate that he caused iron chests to be prepared wherein hee might locke vp that treasure which by vniust exactions hee had extorted of the people Notwithstanding all this hee prospered well enough vntill he fell into the heresie of Pelagian soone after which the Lord bereft him of his wits and shortly after of his life also when he had reigned eleuen yeeres Mahomet by birth an Arabian and by profession one of the most monstrous heretikes that euer liued began his heresie in the yeere 625 his offspring was but out of a base stocke for being fatherlesse one Abdemonoples a man of the house of Ismael bought him for his slaue and loued him greatly for his fauour and wit for which cause he made him ruler ouer his marchandize and other businesse Now in the meane while one Sergius a monke flying for heresie into Arabia instructed him in the heresie of Nestorius a while after his master died without children and left behind him much riches and his wife a widow of fifty yeeres of age whome Mahomet married and when shee died was made heire vnto all her riches So that now what for his wealth and cunning in magicke he was had in high honour among the common people Wherefore by the counsell of Sergius he called himselfe The great Prophet of God And shortly after when his fame was published hee deuised a law and kind of religion called Alcaron wherein he borrowed something almost of all the heresies that were before his time with the Sabellians he denied the Trinitie with the Maniclies he said there was but two persons in the Deity hee denied the equalitie of the Father with the Sonne with Eunomius and said with Macedone that the Holy Ghost was a creature and approoued the community of women with the Nicholaits hee borrowed of the Iewes circumcision and of the Gentiles much superstition and somewhat he tooke of the Christian verity besides many deuilish fantasies inuented of his owne braine those that obeied his law he called Sarazins Now after he had liued in these monstrous abuses fourty yeeres the Lord cut him off by the falling sicknesse which he had dissembled a long time saying when hee was taken therewith that the Angell Gabriel appeared vnto him whose brightnesse hee could not behold but the Lord made that his destruction which he imagined would be for his honour and setting forth his sect Stow Chron. Infinite be the examples of the destruction iudgement of priuat heretikes in all ages therfore we will content our selues with them that be most famous In the yeere of our Lord 1561 and the third yere of the reigne of Q. Elizabeth there was in London one William Geffery that constantly auouched a companion of his called Iohn Moore to be Christ our Sauiour and could not be reclaimed from this mad perswasion vntill he was whipped from Southwarke to Bedlam where the said Moore meeting him was whipped also vntill they both confessed Christ to be in heauen and themselues to be sinfull and wicked men But most strange it is The same how diuers sensible wise meÌ„ were deluded caried beside themselues by the subtilty of Satan in the yeere 1591 the reigne of Q. Elizabeth 33 the memory thereof is yet fresh in euery mans head and mouth and therfore I will but briefly touch the same Edmond Coppinger Henry Arthington two gentlemen being associated with one William Hacket somtimes a profane very leud person but now coÌ„uerted in outward shew though not in inward affection were so seduced by his hypocriticall behauiour the deuils extraordinary deuices that from one point to another they came at last to thinke that this Hacket was anointed to be the Iudge of the world therfore comming on a day to Hackeâ—s lodging in London Hypocrisie in regard of Hacket lib. 1. c. 22. he told them that he had bin annointed of the H. ghost then Coppinger asked him what his pleasure was to be done Go your way saith he proclaime in the city that Christ Iesus is come with his fan in his hand to iudge the earth if they wil not beleeue it let them come kill me if they can Then Coppinger answered it should be don forthwith therupon like mad men he Arthington ran into the streets proclaimed their message aforesaid wheÌ„ by reason of the concourse of people they could not proceed any further they got vp into two empty carts in Cheap crying Repent repent for Christ Iesus is come to iudge the world then pulling a paper out of his bosom he read out of it many things touching the office calling of Hacket how he represented Christ by partaking part of his glorified body c. besides they called themselues his prophets one of Iustice another of mercy And thus these simple men were strangely deceiued by a miraculous illusion of Satan who no doubt by strange apparitions had brought them into this vain conceit But let vs obserue the end of it it was thus The whole citie being in a maze tooke Hacket the breeder of this deuise and arraigning him before the Maior other Iustices found him guilty as well of this seditious practise as of speaking traiterous words against the Queene Wherefore hee was shortly after hanged on a gibbet in Cheape-side counterfaiting to his last his old deuises and at length vttering horrible blasphemies against the maiestie of God As for his Prophets Coppinger died the next day in Bridewell and Arthington was kept in prison vpon hope of repentance This though it be no
fit example for Heresie yet because it commeth somewhat neere vnto it I thought it meet to insert it in this place CHAP. XXII Of Hypocrites AS God is a spirit and truth so hee will be worshipped in truth of spirit and affection and not in hypocrisie and dissimulation for which cause hee commaundeth vs by the mouth of Moses in the sixt and tenth Chapters of Deuteronomie To loue and honour him with all our heart with all our soule and all our strength which Hypocrites are so farre from doing that they haue nothing in them but a vaine shew of coined religion and so by that meanes breake the first commaundement thinking to bleare Gods eies with their outward shewes and ceremonies as if hee were like men to see nothing but that which is without and offereth it selfe to the view but it is quite contrary for it is he that descrieth the heart 1. Sam. 16. and searcheth out all the corners thereof to see what truth and sinceritie is therein and therefore hateth and detesteth all hypocrisie and abhorreth all such seruice as is perfourmed only for fashion sake or in regard of men as appeareth by the reproofes and checkes which the Prophet Esay denounceth against the hypocrites of his time who made shew of honouring God but it was but with their lips and vaine and friuolous ceremonies not in truth of heart and affection Mat. 23. so our Sauiour Christ thundred out his curses against the Scribes and Pharisies with the iudgements vengeance of God for their Hypocrisie Num. 22. With this sinne was Balaam that wicked Prophet vpon whom God bestowed a certaine gift of prophecie infected for when King Balac sent for him to curse the Israelites he made as though he would noâ— enterprise any thing contrary to the will of God as if he had had him in great reuerence and estimation neuerthelesse being allured and entised by the golden presents which were sent him hee despised Gods commandement and discouered his owne secret impietie and became an hired flâ—ue and enemie to the people of God but as hee was in iourney towards him there happened a strange and prodigious thing an Angell met him by the way with a naked sword in his hand readie to hew him in peeces whome when he himselfe being blinded with couetousnesse as with a vaile could not perceiue his asse saw and was afraid and that which was more strange the poore brute and dumbe beast 2. Pet. 2.16 speaking in anew language like a man reprooued his maisters madnesse whereat hee being sore amased and notwithstanding all the asses humbling before the Angell yet pursued his vnhappie iourney to his eternall shame and confusion as one of an obstinate and hardened heart for hee was forced by the spirite of God to blesse those whome hee had purposed curse and yet further discouering his Hypocrisie and enuious disposition hee was the cause why the Israelites prouoked the wrath of God against themselues through the pernicious and deceiuable counsell which he gaue to the Madianites for which cause he himselfe was in the end slain Num. 25. Num. 3. In this range may wee place Geefie Blizeus seruant who being as it were the Disciple and profest follower both of his maisters life and doctrine the true Prophet of God by whom for the further assurance and confirmation of the grace and blessing of God hee had seene many notable and excellent miracles wrought 2. King 5. yet notwithstanding was not true of heart but drawne aside by desire of lucre that caused him secretly vnwitting to his maister to runne after Naaman the Syrian Auarice lib. 2. cap. 35. in his maisters name for the money and apparell which his maister had before refused and supposing his knauerie to be so hidden that it could not come to light God discouered and pulled off his vizard and punished as well the deed as the manner of doing thereof vpon him and his posterity with a perpetuall leprosie Saint Luke in the first chapter of the Acts doth at large describe the hipocrisie of Ananias and Saphira who that they might seem zealous to Godward and charitable toward the Saints hauing sold a certaine possession vnder pretence of giuing the price thereof among the poore retained couertly a certaine portion of it to their owne vse being so impudent as to lie vnto the Holy-ghost the president of the Church and sounder of all secrets but being attached by the mouth of Peter a iust and fearefull iudgement of God fell on them both euen their sodaine death at the Apostles feet one after the other Nicephorus telleth of one Philip the first Emperour that vndertooke the name and profession of Christ but by the report of other writers it proceeded not from any zeale of religion or feare of God but onely to the intent to counterfeit a kind of honestie and couer his foule vices and cruelties vnder the cloke of religion But God quickly espied and punished his deepe hypocrisie for before hee had raigned full fiue yeares both hee and his sonne were slaine at Verona by his men of warre Let vs learne then this lesson by these examples to carrie our selues in all purenesse sinceritie and good conscience before God that our thoughts wordes and deedes being estranged from all hypocrisie and dissimulation may bee agreeable and acceptable in his sight Moreouer euen as hypocrisie can wind and insinuate her selfe into the pure and sincere seruice of God as hath ben declared so doth she play her part with no lesse brauery and ostentation in superstition and idolatrie for the truth whereof before I proceed further I will set downe a hystorie not altogether vnworthy the reading and remembring Two hundred yeares are not yet past since there was in the raigne of Charles the seuenth king of France certaine preaching Frier of Britaine called Frier Thomas Euguerran de monstr Vol. 2. who by his dissembling customes and brags vnder pretence of a certaine reformation of manners so mightily deceiued the whole world that euery where he was reputed for a holy man this Frier puffed vp with a greedie desire of vainglorie vsed to goe from towne to towne and from countrie to countrie finding exceeding honourable entertainement in euery place which hee tooke very willingly and that hee might ride at the more ease he got him a little yoong mule that would goe verie softly and in this sort appointed hee was accompanied with diuerse of his owne order and many other Disciples that went for the most part one foot by him the people flocked together from all quarters to see him yea and many were so besotted as to forsake their fathers mothers wiues and children to attend vpon this holy man alwaies when hee came neere to any city the Burgesses and Gentlemen and Clergie with one consent came foorth to meete him doing him as much honour and reuerence saith mine author as they would haue done to one of Christs Apostles if hee
kind as a thing not to be frequented but rather vtterly abhorred though it bee amongst kinsfolkes themselues It was esteemed an indignitie among the Grecians to kisse any maid that was not in blood or affinitie allied vnto them as it manifestly appeareth by the earnest sure and request of the wife of Pisistratus the tyrant of Athens to put to death a yong maÌ„ for kissing her daughter in the streets as he met her Valer. lib. 1. c. 5. although it was nothing but loue that mooued him thereto Saint Augustine also affirmeth De ciuitat Dei lib. 21. cap. 11. that he which wantonly kisseth a woman that is not his wife deserueth the whip It is true Gen. 27.45 that the holy scripture often mentioneth kissing but either betwixt father and child or brethren or kinsfolkes or at least in manner of salutation betwixt one another of acquaintance 2. Sam. 20.9 according to the custome of the people of God and sometimes also it is mentioned as a token of honour and reuerence which the subiect perfourmeth to his superiour in this action 1. Sam. 10. In the former ages Christians vsed to kisse also but so that it was euer betwixt parties of acquaintance and in such sort Iust Apolog. 2. Tectull that by this manner of greeting they testified to each other their true and sincere charity peace and vnion of heart and soule in the Lord. Such chearings and louing embracings were pure and holy not lasciuious and wanton like the kisses of profane and leacherous wretches and strumpets Prou. 7.13 whereof Salomon maketh mention Furthermore euery man ought to shun all meanes and occasions which may enduce or entise them to vncleannesse and among the rest especially Idlenesse which can not choose but be as it were a wide doore and passage for many vices to enter by as by experience we see in those that occupy themselues about no good nor profitable exercises but mispend their time in trifling and doing nothing and their wits either vpon vaine and foolish conceits to the hurt of others or vpon lasciuious and vnchast thoughts to their owne ouerthrow whereas on the contrary to them that are well emploied either in bodie or mind no such thing betideth wherefore we ought to be here aduertised euery one of vs to apply our selues to some honest and seemely trade answerable to our diuers and seuerall estates and conditions and not to suffer our selues to be ouergrowne with Idlenesse least thereby wee fall into mischiefe for whome the aduersarie that malitious and wicked one findeth in that case hee knowes well how to fit them to his purpose and to set them about filthy and pernicious seruices Next to Idlenesse the too much pampering the bodie with dainty and much food is to be eschued for like as a fat and well fed horse wincheth and kicketh against his rider so the pampered flesh rebelleth against God and a mans owne selfe this fulnes of bread and abundance of fleshly delights was the cause of the destruction of Sodome and Gomorrha Ezech. 16. â—9 and therefore our Sauiour to good purpose warneth vs to take heed to our selues Luk. 21.34 that we be not oppressed with surfetting and drunkennes and the Apostle To take no thought for the flesh to fulfill the lusts thereof but to walke honestly Rom. 13.13 not beeing giuen to gluttony and drunkennesse chambering and wantonnesse and in another place Not to be drunke with wine wherein is excesse Ephes 5. for besides the losse of time and mispence of goods the grieuous diseases and pangs of the body and dulling and besotting of the wit which spring from intemperance many other great euils depend and wait thereon as whoredoms adulteries vncleannesses quarrels debates murders with many other such like disorders and mischiefes Noah that holy Patriarch by drinking too much wine Gen. 9. not only discouered his owne shame but also was the occasâ—on of that cruell curse which the Lord sent vpon the posteritie of Cham which euen to this day lieth heauy vpon them Lot though he hated the sinne of Sodom Gen. 19. and escaped the punishment of Sodome yet being ouercome with the wine of the mountaines he committed incest with his own daughter and made a new Sodome of his owne family Balthasar rioting and reuelling amongst his pots had the end both of life and kingdome denounced against him Dan. 5. by a bodiles handwriting vpon the wall the Lords decree Iudith 13. Whilst Holofernes besotted his senses with excesse of wine and good cheare Iudith found meanes to cut off his head The Emperours Septimus Seuerus and Iouinianus died with eating and drinking too much Likewise a certaine African called Donitius Euseb ouetcharged his stomack with so much food at supper that he died therewith Gregory of Tours reporteth of Childericke a Saxon that glutted himselfe so full of meat and drinke ouer night that in the morning he was found choked in his bed In our memory there was a priest in Rouergne neare Millaine that dining with a rich farmer for his yeeres dinner cheered himselfe so well and filled his belly so full that it burst in two and he died suddenly Plutarch Alexander the Great hauing inuited many of his fauorites and captaines to supper propounded a crowne in reward to him that should drinke most now the greatest drinker swallowed vp foure steaens of wine and woon the price being in value worth sixe hundred crownes but lost his life a iewell of greater worth for hee suruiued not three daies after this vile excesse besides the rest that stroue with him in this goodly conflict of carousing one and fourty of them died to beare him company The same Alexander was himselfe subiect to wine and so distempered diuers times therewith that hee often slew his friends at the table in his drunkennesse whome in sobriety he loued dearest Incest lib. 2. cap. 31. Plutarch telleth vs of Armitus and Ciranippus two Siracusians that being drunke with wine committed incest with their owne daughters Cleâ—mines king of Lacedemonia being disposed to carouse after the manner of the Scithians dranke so much that hee became and continued euer after senslesse Anacreon the Poet a grand consumer of wine and a notable drunkard was choked with the huske of a grape The monstrous and riotous excesses of diuers Romane Emperours as Tiberius by name who was a companion of all drunkards is strange to be heard and almost incredible to be beleeued hee loued wine so well that instead of Tiberius they called him Biberius and in stead of Claudius Caldus and in stead of Nero Merâ— noting by those nicknames how great a drunkard he was The Earle of Aspremont after he had by infinite excesse exhausted all his substance beeing vpon a day at S. Michell dranke so excessiuely that he died therewith Cyrillus a citizen of Hippon had an vngratious son Aug. tom 10. ver 33. who leading a riotous