A most excellent History, Of the Institution and first beginning of Christian Princes, and the Original of Kingdoms: Whereunto is annexed a treatise of Peace and War, and another of the dignity of Marriage.  
Very necessary to be read, not only of all Nobility and Gentlemen, but also of every public person.  
First written in Latin by Chelidonius Tigurinus, after translated into French by Peter Boua●steau of Aunts in Britain, and now englished by james Chillester, Londoner.  
Seen and allowed according to the order appointed.  
AT LONDON, Printed by H. Bynneman dwelling in Knightrider street, at the sign of the Marmayd. ANNO. 1571.   


· HONI · SOIT · QVI · MAL · Y · PENNIES.  
E. R.   

Whom God defends and keeps, must flourish still and stand,  
He saves the Queen, maintains her cause, these arms, & eke her land,  
His name be blessed therefore, that mightily hath done,  
And in his mercy still so doth, as he hath well begun.    

To the most high and most excellent Princess, Elizabeth by the grace of God, Queen of England, France, and Ireland, defender of the Faith, and in earth under God of the Church of England and Jreland chief governor.  
THE ancient Philosophers (most excellent Princess and sovereign Lady) have been of opinion, that the natural body of Man with the offices and duties of the parts thereof joined and united togethers to a common function, do represent the lively image and very figure of a good and perfect common wealth: in the which their judgement they seemed to be men of a marvelous wisdom, and of great understanding and knowledge in the contemplation of divine and human things. For they did perceive and see, that in the body of man (representing the parts & members of the common wealth (as I have said) there be divers parts of divers and sundry actions and motions, differing much in form and numbered, which being knit togethers, and consenting in one uniformity to the common benefit of the whole, do show a marvelous form of a common wealth, and there can not be imagined a greater concord than is proportioned by the friendly unity of these divers and contrary members. For there is such a mutual compassion in the said parts and members one with an other (as it were by one common feeling and being in them all) that no one part can taste of pleasure or pain, (if they be lively members, which else are to be cut of, for infecting the rest) but the others must of necessity be partakers of the same. And as in the body of man also (which Plato figureth to be the less world) the immortal soul, is the chief and most excellent part, which never ceaseth but is continually moving, and ever occupied in imagination of great and high things, providently foreseeing and diligently devising what is to be eschewed and what is to be followed, and is always prompt & ready to move and stir up the faculties and members of the said body to execute those things which shall be most meetest for the same: Even so in the great world, by the wisdom of god and the universal consent of men, is elected and chosen one principal man (in nobleness and virtue surpassing the rest) to bear the like rule and authority in the body of every common wealth, as the intellective soul doth in the members of the natural body of man: to whom is given the name of a king or prince, and to him as to the worthiest part of the society of men, God and nature have given the pre-eminence and authority to rule and command all, as by whose providence and wisdom the common wealth should universally prospero and flourish: and therefore as he is for his virtues and nobleness set and constituted in the chief place of rule & government, so he aught to excel in the same, and to be a follower of that, for the which he is chief elected and chosen and that his well doing may be an example to the meaner members to follow the same: the true portrait & very image of which princely estate, and what hath been the cause of such choice & election, this present author (entitled Chelidonius Tigurinus, Of the institution of christian Princes. etc.) amongs other matters doth marvelous lively set forth & describe, with all the ornaments & attire of virtue meet for the same, as any pen can declare, or any heart can wish or desire, which state being in all points in full perfection, he extolleth to be so noble & so high a degree of being, as none other in the terrestrial world, is or may be comparable to it. In the discourse whereof (most noble Princess) is vouched a great numbered of famous authors, aswell sacred as profane, beautified and enriched with many worthy sayings and notable lessons, in the which (over & beside the fitness and aptness of the phrases, and the majesty of the sentences therein contained) is hidden under the bark of the words thereof, a divine pre-eminence and authority mixed with a certain quickness of speech to reprove vice (yea ready to apply the cautery, and to pull up the same by the roots) where the offences appear to be inveterate and incurable, always observing such a modesty and reverence towards Princes and Magistrates, as it should seem rather to be much comfort to their hearts, than any ways offensive or grievous. And because the well doings of the good and virtuous, and the disorder of the evil & wicked might appear to all posterity, that they may learn thereby to follow the one, & to leave the other, this author in this his said discourse (most gracious princess) hath set forth as it were to the eye, how that many being descended of base & unknown blood, through their virtue, great valiantness and worthy acts, have of a very small beginning, been advanced to this noble estate of kings and princes, who after they had achieved the place of rule and government, by continuing their nobleness and worthiness, in ordering and using their authority well and prudently, have merited immortal fame and praise: and how that some others doing the contrary, were (by the just judgement of God) shamefully overthrown and cast down from high estate and degree, to great wretchedness and misery, to their great reproach and ignomy for ever: by which examples the good may learn to increase in virtue and nobleness, and the vicious and insolent see the fruits of their wickedness, and perceive how that naughty doings have always naughty ends. And in the treatise of Peace and War, (most noble Princess) added to this said Author by the translator thereof out of the Latin into the french tongue, there is at large set forth the benefits and commodities of the one, and the discommodities and enormities of the other: whereby all Kings and Princes may rather be moved to embrace and maintain peace and quietness (as things most necessary for all common wealths) than any ways be inclined to war and cruelty (most pernicious and hurtful) which bringeth nothing else but murdering of innocentes, ravishing of honest wives and maidens, burning, spoiling and destroying of countries, even the very fruits of war, and yet commonly that which is gotten with much pains, great expenses, and unmerciful effusion of christian blood, is oftentimes in one moment lost again. And therefore more praise shall those princes deserve, that leave their kingdoms to their successors quiet and wealthy, than those that for the conquest of others have impoverished and disturbed their own. And because this said treatise of Peace and war doth declare both the extremities as well what number of beautiful cities have been edified, and what great countries have been enriched by peace and quietness, as also what goodly regions and provinces have been destroyed and overthrown by strife and war, it is very necessary for all Princes and Magistrates to spend some little time to read the same, to the end they may thereby take occasion so honourably to lead their lives, as after their deaths they may shine to their posterity, and win thereby everlasting fame and renown. And in the other treatise of the danger and hurt that doth grow to a common wealth by incontinency, and of the commendation of Marriage (added also to this Author by the said translator out of the latin into the French tongue) is showed and manifested (most worthy Princess,) by many fearful and horrible examples, how that the Lord God above all other sins, hath most grievously plagued the world in all estates from age to age, for that abominable and filthy sin of incontinency, yea even to the utter subversion of many noble regions and kingdoms, with the rooting out of the posterity of their kings and princes for ever. For the avoiding whereof, he hath appointed and ordained that holy and honourable state of matrimony, into the which he willeth that all estates shall enter (when they feel themselves unapt to live sole) as well for the procreation of children, as for the comfort and relief of their weak and imperfect nature, & that we should keep the bonds thereof with all pureness and innocency of mind, that it be not laid in condemnation against us in the day when all men's doings shall be made open and manifest. And this kind of life is so greatly advanced and honoured, that it is not only had in estimation amongs Christians, but also amongs the Heathen: yea and Nature worketh such effect in all creatures, that even amongs the brute and salvage beasts, and also amongs insensible things there appeareth a mutual affection between the male and female, as shall evidently appear in reading this said Discourse.  
And now (most noble and redoubted Princess) that I have signified unto your excellency, the whole effect of this said author (which I have turned out of the french into our English tongue) though not so eloquently as others could have done, yet (I trust) truly and according to the meaning of the said Author, I do with all submission, present the same unto your highness, not as a matter needful to put your Majesty in remembrance of any thing that should be wanting in your noble parsonage, appertaining to the duty of the majesty royal of a prince (being most manifest and apparent to the whole world, your majesty doth daily fight and combat against those enormities that are most chief reprehended in this work) but rather to be as it were a glass for your highness, to see and behold (to your graces great comfort) the manifold benefits that God hath bestowed at all times, and in all ages on those that have loved and feared him, and how that with his mighty hand he hath and daily doth, keep and defend all such Princes and Magistrates, as do justly and truly execute their offices in maintaining of justice, and seeking the advancement of his glory, by setting forth true Religion according to his holy word and commandment, which with what great study and care of mind your highness travaileth to do continually, both GOD and the world are witnesses: notwithstanding that diverse and many great conspiracies, have been and daily are practised in these perilous and dangerous days against your majesty for the same, which (thanks be to God) have always been revealed before they were ripe, wherein of his great goodness & mercy he hath miraculously defended your noble and royal person from time to time, as it were in despite of your enemies, and against all their devices and policies, even to some of their confusion, and to the great admiration and wonder of the rest: which is a strong and infallible argument that he is pleased in these your doings, in the which if your Majesty do persevere, it shall be (no doubt) not only a great rejoicing to all your true and faithful subjects, and terror to your said enemies: but also a mighty defence and strong bulwark against all such as any ways seek to trouble and annoy your highness most quiet estate. Ceasing now any longer to weary your Majesty with over many vain and superfluous words, there resteth nothing for the perfect accomplisment of the same, but a safecundite to serve as a guide to make it pass the more surely amongs such captious persons as are more ready to find fault than any ways to put to their hands to amend the same. Wherefore I do most humbly beseech your highness not to take it in evil part, that I do presume to call upon your divine name, and dedicated the same to your excellency, for a defence and safeguard, being most assured, that it can not be but well received, and favoured of all men, if it may have so good hap to be defended with the beams and brightness of the excellent virtues that do most abundantly flow in your most noble and royal person, most humbly beseeching the same to accept this at the hands of your faithful, true and obedient subject, as the first fruits of his labour, and as the gift of him that would give better, if it were any ways in his power: praying GOD to grant your most excellent highness withal, long and prosperous reign over us, perfect health, much tranquillity, and against all your enemies most happy & triumphant victory.  
Your most humble and obedient subject JAMES Chillester.   

¶ A Table containing all the Chapters of this present Book.  

THe definition of a King, and what a kingdom is, and how that in many insensible things and also in brute beasts, we shall find certain similitudes and figures of Kingdoms and common wealths. Chapter. 1. Folio. 15.  
How that the first beginning of Kings and princes is very ancient, and that immediately after the creation of the World, the people began too choose and elect Kings and Princes. Chapter. 2. Fol. 24.  
What the Dignity Royal is, and how the same cannot be supplied without great trouble and danger: with a declaration what kind of government is best for the people to live happily and quietly. Chapter. 3. Folio. 32.  
How that those which shall command others, aught first to master themselves, and so suppress and moderate their affections and passions, that by their good lives, they may induce those that be subject to them, to virtue and godliness Chapter. 4. Fol. 41.  
How that if the Prince desire to have his Common wealth to be well governed, it is most meetest and necessary, that he himself obey and observe the laws, that by his good examples he may teach the vulgar and common people to do the like, and live in fear and obedience towards him. Chapter. 5. Folio. 48.  
How that a Prince for his better perfection in the ordering and directing of his life, aught specially above all other things to be learned and also to have continual conference and Counsel with sage and wise men, which shallbe as the sinews and life whereby his Realm shall be sustained and maintained: wherein also is made divers and many discourses, of the honour and reverence that Princes in the old time have borne towards learning and knowledge. Chapter. 6. Fol. 57  
How that Kings and Princes aught chief and most principally to have the state of christian Religion in great reverence and estimation, and to show themselves lovers of the same: and that they aught also to be very diligent and careful to punish the blasphemers and contemners thereof, and withal to purge their dominions and realms of all heretics and Sectaries: for the which there is showed many examples of erroneous sects, together with the false doctrine of Mahomet, his life and death, and by what means and subtlety he hath suborned and seduced so many people, and how many Emperors, kings and princes, after they had persecuted the faithful of the Church of God, did not escape the sharp vengeance of his wrath, but died in the end of some shameful and horrible death, Chapter. 7. Fol. 82.  
How that Princes aught to eschew and put away all furiousness and pride, and that they ought not to trust to much in their force and mightiness: with a declaration of the humane miseries, and to how many accidents of misfortune our lives are subject, with also divers examples how many descended of a mean and unknown blood, have been advanced to the estate of Kings, Princes, and Emperors: and how contrariwise, many taking their original of noble blood and progeny, when they were in the full compliment of all prosperity, have been through their wicked and abominable doings (by the divine permission) shamefully overthrown and driven out of their kingdoms and dominions. Chapter. 8. Folio. 106.  
How that clemency and gentleness, are virtues most meet and convenable for Kings and Princes, with many examples alleged, confirming the same. Chapter. 9 Folio. 128.  
What justice is, and what profit and commodity the same bringeth to government, and how that without the use thereof, Kingdoms can not be called kingdoms, but dens and receptacles for thieves and robbers. Chapter. 10. Folio. 142.  
How that cruelty and tyranny are chief enemies to Justice, where also is showed wherein the good Prince differeth from the tyrannous Prince, with sundry examples confirming the same, gathered as well out of the Greek as Latin Authors: which will bring great pleasure and contentation too the Reader. Chapter. 11. Folio. 147.  
A Treatise of Peace and War, and the difference of the one from the other, things necessary to be read by Princes and magistrates that have the government of Realms and Common wealths. Chapter. 12. Fol. 155.  
How hurtful incontinency is to Princes, and how that the same hath been the cause of the ruin and destruction of many realms and kingdoms, with also a Treatise of the dignity and excellency of the honourable state of Matrimony. Chapter. 13. Fol. 179.   
The end of the Table.   

Peter Bovaisteau to the Reader.  
GEntle Reader, thou shalt understand that this present author whose translation I prefer here unto thee, doth not follow others of the greeks and Latins, that have entreated of the like matter, because they always (writing any instructions for their Princes) were accustomed to advertise them, how they aught to govern themselves in marriage, and also to admonish them that they should flee from the company of evil and wicked women, and to be vigilant and careful to cleanse their dominions of all such infections, as the only things that tended to the utter decay and ruin of them. Neither doth he make any mention here how Princes aught to eschew wars and embrace peace, a thing so necessary, as without the which, Government is altogether imperfect and maimed. He hath likewise omitted to exhort Princes to banish out of their Courts all Flatterers and other such kind of vermin that do nothing else but fill their ears with unnecessary pleasures and delights, whose exercise is only to watch apt hours and times to feed them with toys and fantasies, wherein they do so well play their parts, that in the end they corrupt them, although they be very good of nature and well inclined. And if thou be curious to know the occasion, why the Author hath suppressed and kept in silence, in the discourse of this Book, things so necessary for Regiment (seeing he hath so well entreated of the rest) I can not tell any reason therefore, other than (as I suppose) that he was prevented by death, being in purpose if he had lived longer, to have performed those points. And the cause that doth lead me thus to be persuaded, is, for that there was found of his doing (after his decease) one Book of Geography, and another of Greek Epigrams, that were imperfect and uncorrected, which are at this present in the King's Library to be seen. And in place thereof I am emboldened (trusting upon the good interpretation thou wilt make of these my labours) to join unto it these three treatises beforenamed, of mine own invention, for the better and more perfect adjourning of this work: assuring thee, that I have not so well trusted in mine own ability, nor presumed of myself so much, but that I have used therein the aid of certain famous Latin Authors, and specially in the Treatise of Peace and War, as thou mayest perceive by the reading thereof. And as touching the other two, I have performed them rather by mine own labour and travail, than by any other means, which nevertheless are not to be condemned, although (as the Comical Poet sayeth) there is nothing presently there spoken, that hath not been said long before. The first Treatise, which is against Parasites and Flatterers, thou mayest read in my Prologue: and that of the excellency of Marriage, and the other of Peace and War, be the last two Chapters of this present Book. Besides these things before named, I have gathered out of many good authors (by the persuasion of a friend of mine) the life, manners, religion and death of that monster Mahomet, and showed by what means and subtlety he did seduce and carry away with him so many people. All which things I pray thee first read with good deliberation before thou do judge, and then I doubt not but thou shalt find matter in them, that shall be to thy contentation & comfort.  
Farewell.   

¶ The Prologue.  
PLutarch the renowned Philosopher, hath left unto us in writing, that Demetrius Phalerius an excellent Orator and Philosopher (upon whom the Athenians as upon a firm and strong pillar reposed them, for the government of their signiories and Dominions) did accustom, amongst his private exhortations, to persuade Ptholome king of Egypt, to erect a Library, & to furnish the same with all manner of Books, and namely with such as did entreat of the Government of Realms and Kingdoms: and withal, did specially exhort him to employ certain hours of the day in reading of them, that he might thereby the better he instructed how to rule and govern such a puissant Realm as Egypt was: because Books do always frankly & with all liberty admonish us of those things which our Friends (commonly giving place to time) do suppress and keep in silence. And in Books also, if we will diligently and with judgement consider well such exhortations and counsels as we may read in them, we shall find much comfort and commodity: 
Books be judges without fear or affection.  for Books are as judges without fear, which never are ashamed to show the truth, nor never stay themselves for the displeasure or indignation of any King, Prince, or Magistrate, but following their free nature and condition, with sharp and nipping words do disclose men's corrupt manners, rebuking them so sharply, that there is no sword more to be feared than the Learned pen, which toucheth evil and wicked men even to the inward parts of the soul, and never giveth any stroke, but it pierceth to the end and memory of man's life: for if upon purpose she will describe the outrages and dysorders of any vicious Prince, she maketh his doings appear so odious (by her eloquence) that those that read the same, shall be in great dread and fear to hear such things named: and such as have committed any crime shall be greatly ashamed that ever they did offend. And again, if she do employ her force to commend their virtues and well doings, she will blaze and set them out so marvelously, that such as shall read it, shall so honour and reverence those (whose Heroical virtues they hear so exalted) that even as men ravished, and moved with the fame and glory thereof, will enforce themselves by all means possible to resemble their doings so lively represented unto them. But contrariwise, these flattering and mealy mouthed Friends of the pleasant Court, thinking to loose the pray that they seek for, 
Fearful friends.  or to run into the disgrace and displeasure of their Lords and Masters, oftentimes do stop their ears, become mute and dumb, and pass under consent the enormities and abuses they see at the eye, and touch even as it were with their fingers notwithstanding they know and see very well, their Princes and Lords want greatly admonition and council. There is yet an other kind of vermin, but much worse and more contagious by a thousand parts than the others, and be such as put the oil to the match, 
Those that do flatter Princes and lead them to wickedness.  that be the trumpets to provoke and stir them to wickedness, the torches that inflame them to vice, and that with pleasant commendations oil and anoint their heads until they be grown fat with their own filthiness: and these be they that the Prophet speaketh of, that do put the pillows under their heads and the cushions under their elbows, and with pleasant and sweet flattering words bring them asleep till they be drowned and buried in their own abominations And these kind of monsters among men be of the nature of Caterpillars, which never cleave but unto the good fruits, or of the nature of Moatthes, that always follow good clotheses: for ye shall never see them at any poor man's gate, but as the shadow followeth the body, so shall you find them in the Palaces of Princes, Kings and great Lords, whose hearts they do so well know how to win (by a certain sweet and harmonious manner of flattering and vain commendations which they ring unto their ears) that in the end they snare & catch them by one mean or other. The entry of this kind of people is very gentle, they be like unto wax, they melt and transform themselves into all fashions, but their end is worse than the biting of a Scorpion: 
Th● description of the art and industry of the flatterers of the court.  their words be washed with sweetness and perfumed with pleasant smells, but in their hands they carry poison, & do ruinated all such as give ear unto them. The dissimulation & subtlety of such persons did amaze and discomfort the Sicilians, when the tyranny of Dennis & Phalaris was by these flatterers called punishment & due justice for their wickedness: such pestilent Vipers did infect & defile Egypt, when the effeminate doings of Ptholome with other his fond and foolish vanities, were called by them good devotion and divine service: and such corruption deceived also the romans, when the deliciousness & wantonness of Anthony such flatterers made so small account of, 
Many common weals have been made ruinat by adultery.  that they called it humanity and courtesy: Of which pestilent Serpents and such like, aught those that are Lords and possessioners of all, to have good regard unto, who want nothing but frank and discrete mouths that should tell them the truth. And therefore to avoid such domestical enormities (as writeth Philostratus) Titus the son of Vaspasianus, in the beginning of his Empire, departing out of judea, prayed Appolonius that excellent Philosopher, that he would give him some politic instructions for the better government of his Empire and defence of his enemies. To whom Appolonius answered, that he would give him a scholar of his own, which should always be with him, a liberal, frank and just man in all his words, who for the fear of any man would not forbear to say the truth. 
Philosophers are rebukers of wickedness  I will (said he) give you (at this your request) a dog, that shall be capable of reason, and shall bark against all men, yea even against your own self if ye shall do any thing worthy reprehension, and shall use with all wisdom & discretion, and have regard to the time & season when and how he aught to do his office. I will receive him with a good heart (said the Emperor, & not only suffer him to bark but also to scratch & bite if he see me commit any injustice, or any other act unseemly for the majesty of mine estate & empire. And Alexander that great Monarch, 
Alexander for his perfection desireth to be like Diogenes.  did not disdain the severe answer of that miserable & abject man Diogenes, but had him in so great admiration, that he cried out with loud voice, saying, that if he were not Alexander he would not desire any other thing (for his perfection) but to be Diogenes. Likewise Dennis, although he was a tyrant & King of Sycilia by force, could never be persuaded by such flattering Courtiers, to put from him that great number of wise and learned men that he had about him, who (although he was a man himself clean gone astray, wrapped and folded in all kind of evil & wickedness) answered to those shameless flatterers and said: I do not maintain these learned men about me that ye tell me off, for any love I bear to them, 
The tyrants themselves do honour learning.  or for any account that I make of their knowledge and wisdom, but I do it (said he) for that I would be praised and commended rather of them than any others. So you may see & understand hereby, that although he neither loved virtue nor justice, yet always he would eschew slander & reproach aswell in his life time as after his death. For the like cause Lacydes Syreneus was commanded of King Attalus by his letters, and also by his messengers to repair to his Court, and promised him great promotions with much favour and good will in all his requests, whereunto he would not consent, but answered him that Philosophers were as pictures or images which did show better far off than at hand. Craterus the Emperor also did oftentimes entreat Diogenes to remain with him to be an aid and helper unto him to govern his Empire in good order, to whom he answered, 
Nero a murderer of his dear friends.  he loved better to be fed with salt at Athens, than to be with him in all pleasure & delicateness, fearing lest he would do with him, as Nero did, with his, who put to death all his friends because they should not admonish him of his wickedness, nor that they should be witnesses of his myssedemeanours: and to avoid this, he gave great gifts and rewards to Aurelius Cotta▪ and to Atherius Antonius, and retained them still with him in all delicateness and pleasure: but that holy and virtuous man Seneca his master, in satisfaction of all his good exhortations and holy documents which he from time to time had given him, 
The cruel death of Seneca.  he caused to be put into a bane of luke warm water, and all the veins, of his body to be opened, that he might with bleeding die, and so he entreated that poor old man. And it was not without good cause that Darius did so much commend his friend Zopyrus, 
Zopyrus a dear friend to Darius.  who on a time holding in his hand a Pomegranade, desired among other things, to have so many such like friends as Zopyrus was, as there were kernels contained in the same: and of good reason he said it, for he showed himself so affectioned to him being his Prince and Master, that he spared not to cut his own nose and ears, and to mangle and disgrace all his face to bring Babylon into his subjection. And Xerxes his son following therein his father's good inclination, was not in that respect much inferior to him: for in that great & huge army which he led into Grecia, he had with him one Damarathus, who frankly and boldly did admonish and reprove him always of his disorders. 
Philosopher's governors of Princes.  Cresses used the council of Solon, Calisthenes the scholar of Aristotle showed the way to Alexander, Dyon and Plato to Dionise of Syracuse. And therefore S. Hierome exhorteth all Princes, that when they found a wise and faithful man, they should keep him as their own hearts, For the comfort of this our miserable life (saith he) is to have one to whom we may commit ourselves to open our minds and to communicate our affairs in secret, and upon whom we may repose and assure ourselves in adversity, and to be unto us as a firm rock in all troubles, and a relief among so many miseries and calamities with the which this our careful life is continually besieged. I have been the more willing to bring forth these examples, because there be some, whose ears be so dainty that they cannot abide that any man (though it be with modesty) shall reprove the evils wherewith they are infected: but how would they then suffer the liberty of the scoffs, the bitter taunts and sharp dealings even to the quick, of the ancient Comedies, as well in Greek as in Latin, that were made for the better destroying and pulling up by the roots the wickedness that did reign in those days there. 
jeremy. 1. Esaie. 58.  And the Lord God did not command the Prophet that he should only plant and build, but that he should first pull up by the roots and make all ruin, that he might the better plant and build afterwards: and that he should cry out with a loud voice like a Trumpet to the people, not to pronounce or set forth their glory, but their iniquities, and tell the house of jacob their offences. In like manner the Lord our Saviour jesus Christ said unto his Disciples, speak openly that which I tell you in secret, and preach upon the tops of the houses that I have said in your ears. 
The truth aught freely with all liberty to be pronounced openly.  And the Lord said also to Ezechiell that he had given his servants a forehead of Brass and of hard stone, that they should no more fear to tell the people their offences, than they have been ashamed to offend, therefore said he, go and speak to them, and say those things which I command thee: (who I know will not regard thy words) yet I will nevertheless thou shalt speak to them. 
Ezechiel.  And to such manner of men as will not be rebuked of their wickedness openly, there is no medicine more meet for their diseases, 
A medicine for such as do offend, and will not be reprehended openly.  than the continual reading of Books, which do the office of judges and reformers, and give them knowledge of their offences. And further if we mark well, there are many other things that do sufficiently reprove and correct us of our offences, for all our works and actions serve as witnesses of the same in our own consciences: for there is no man so fond or so far out of his common sense, but always knoweth whether he do well or evil: For as chrysostom sayeth wisely, 
Tom. 6. Ho. 15 upon .5. Luke.  that when a man hath committed any notable crime it is most certain that he tasteth his condemnation in his own conscience, and immediately after the offence done he hath his conscience for an accuser, for witness, for judge, and for an executer, 
A marvelous puissance of the remorse of conscience  which doth strike such remorse into his heart and bite him so rigorously, that she surmounteth the presence of a thousand witnesses: she toucheth him so near, she vexeth and tormenteth him so cruelly, that if all the Angels in heaven and all the men in the world should persuade him of any thing he doth wickedly, to be good & just, yet he could not satisfy himself, nor put from him the judgement of his own conscience: which is well proved by that which is written in Deuteronomie, 
Deuterono. 28.  that evil men do tremble and quake at the fall of the leaf of a tree, and that they are always even as though their lives hung upon a thread. Wherefore the Prophet Esay did not write without cause, 
Wicked men be vexed and troubled as the waves of the Seas.  how that evil men be as the boiling of the seas, which can not be pacified: as we have many examples thereof in sundry places of the scriptures, and specially by judas and Cain, who feeling such anguish and troubles in their spirits, thought that their offences were greater than the mercy of God. We have the like examples in our profane histories of that cruel Nero, who after he had killed his own mother, 
Nero & Caligula tormented in the night w●th passions.  was reproved and reprehended for his offences in his sleep (as he confessed himself) for he said he had a vision of his mother, which did so trouble him, that often times he was vexed and tormented with extreme furies, as though he had been burning with flaming Toarches. Caius Caesar, surnamed Caligula, was troubled in the night in his sleep, and never could take his rest quietly, but with terror and fear, was vexed and troubled with many passions and visions in his dreams (even the very guiltiness of conscience for the life passed) the which would not suffer him to take rest. 
God causeth even the very reprobate too taste of ●y● judgements  And this violence of man's conscience proceedeth from God, which maketh his enemies so to feel his wrath and judgement, that they can not bear it quietly, but are constrained to condemn themselves. And this is it that S. john doth manifest unto us, saying, 
john. 3.  if our hearts condemn us, God is greater than our hearts: yea, and if there should want sufficient examples for these matters in the sacred Scriptures and profane Authors, yet we have witness thereof by nature so well graven and printed in our hearts, 
The worm of the conscience of the wicked never ceaseth gnawing and biting. Esay. 66.  that even the same did constrain the ancient Poets to invent certain torments and furies that should be as revengements and punishments for our sins and wickedness: which in deed is nothing else but even the torments and vexations of evil consciences This is the worm whereof Esay the Prophet speaketh, which never dieth, but gnaweth & eateth without all measure. And the remembrance of these mischievous and wicked doings (as Cicero writeth) be as flames and toarches which burn and terrify continually our hearts, 
Epicurus patriarch of the Atheists.  as is testified by Epicurus that great Patriarch of the Epicurians (with whom all the world is infected) who although he never thought that there was either God, Devil, Paradise, or Hell, yet always he doth confess (as Seneca saith) that the greatest pain of them that do sin, is, that they have sinned: 
Epicurus constrained too confess the remorse of conscience.  for the pain of sin is the very sin itself.  
But now to return to our first purpose, it is necessary (Isay) following the council of Demetrius, for all Kings, Princes, and other great Rulers, to have refuge to Books which do contain aswell instructions for their manners, as the order and discourse of their lives. 
The conclusion of the work  Let no man therefore be grieved if he feel himself a little touched or condemned in them, in some things, for that kind of advertisement is not particular, but general, as that is when any man doth preach the word of God in any public place, who searcheth and examineth gently all men's manners, and makes plain their offences in general, as jesus Christ himself in many places of the Scriptures doth rebuke the people, and condemn their offences without touching any man particularly: and yet for all this there can be nothing so well and orderly set forth, whereof there will not be made a perverse and naughty interpretation (if the judge be wicked) nor any thing so commendable or praise worthy, which shall not be brought into suspicion or doubt by the malicious and corrupt judgement of man. And thus much I say, because I would meet with certain backbiters and slanderers, that think I have brought this work into light to deface or stain the honour of those that are living, which is far from my intent, being for a long time conversant in reading as well the holy Scriptures, as other profane authors, wherein I have learned in what regard and reverence we aught to have our Superiors and Governors, 
The reverence due to Superiors.  and how that the kingdom of Heaven is shut from those that speak evil, and that there aught not to be any backbiters or cursed speakers among the people, 
Levit. 19 Ecclesiast. 18.  for both be accursed of God, because they trouble those that be in peace. To the end therefore, I say, too shut up the mouths of such foolish babblers, and to take away the occasion of evil judgement from those that follow the malice of Spiders, converting into poison all that ever they do touch, and as the Vipers infect all those with poison that they may come unto: I most certainly assure them I do not by this treatise intend to hurt any living, no more than to reprove the dead that repose themselves in the earth, following therein the precept that Moses hath given us in Exodus, 
Exodus. 22.  not to backbite the judges, nor to speak evil of the Prince that governeth the people. 
1. Pet. 2.  Which also S. Peter doth confirm when he saith we aught to give them honour and reverence. But if any man be curious too know why I do make mention here in this book of Nero, Roboam, Sardanapalus, and other such like (the memory of whom a man can not once name without note of infamy, because their lives have been so far out of order, bloody and cruel, that the virtuous ears of those that shall hear them named can not but be offended) I answer them that I will not, nor I do not intend by this my discourse to make any comparison with ours and them, nor do not think neither that there is any conformity between them: but this is the end, that reading the Heroical virtues and excellent commendations of an infinite number of Kings, Princes and Lords which have been before them, they shall be pricked and stirred up by the brightness of their glory, to make immortal and everlasting their own renouns, in following such good acts and doings as they have done: and likewise to the contrary, 
In reading the acts of the wicked, men are called from doing wickedness.  when they shall road the discommendations and evil reports of many Tyrants that have infected the earth, and have given occasion of much labour too those that writ Histories (to describe their evil and wicked lives) it shall serve them as a glass and a perpetual example to guide their actions, and reform the state of their lives, to the end that in the world to come, their posterity do not the like to them. And to let you know that these are not my words only, hearken to the lords sayings (written by the hands of the great Secretary Saint Luke) who when he will induce us too humility, 
Luke 10.  he setteth before us an example, how Satan fell from heaven as fire and thunder, and all to the end we should humble ourselves, and that we should not think to be exalted by those ways and means whereby others are thrust down. And when he will exhort us to flee from evil and wickedness, and to persever in good works and well doings, he recommendeth to our remembrance the wife of Lot. And further, if thou dost mark well the order of the holy Histories, thou shalt find that after they have rehearsed the virtuous acts of many good and holy men, they mingle and join with the same the doings of the evil and wicked men, to the intent the one may provoke and carry us away by their good examples too all well doings, and the others by their evil acts and wicked demeaners might make us forbear to follow their mischief and wickedness.  
And now to make an end of this my Prologue, I beseech thee gentle Reader to construe well and faithfully of this my labour and travail, according to my meaning: and so doing thou shalt give me occasion hereafter to set forth one other work of mine own invention, entreating of the Original and beginning of Nobleness: which, for that I have consumed the most part of my life in the study as well of the Greek as Latin tongues, I will set forth the same in Latin, to the end I may in something gratify those that profess good Letters.  
Farewell.   

¶ The History of Chelidonius Tigurinus, of the Institution and first beginning of Christian Princes, and the Original of Kingdoms.  

¶ The first Chapter.  
The definition of a King, and what a Kingdom is, and how that in many insensible things and also in brute beasts, we shall find certain similitudes and figures of Kingdoms and Commonwealths.  
ARISTOTLE in the third book of his Politics, 
The definition of a King.  hath defined a King or a Prince to be the puissance of one that governeth & ruleth any Region or Common wealth, not searching therein his own particular profit, but the commodity and common wealth of his subjects: and that Prince which doth so govern, followeth not only Nature for his guide, but even the Author of Nature himself and maker thereof, who commandeth universally all the world and sitteth as a King, providing for all, and dysperseth to each one his gifts, according to his will and pleasure, without looking for any profit again, or having need of any thing, but only hath regard to the utility and profit of those which he hath created and made. Kings & Princes have then a marvelous pre-eminence and an excellent degree of life amongs men, in that they resemble so much their Lord and Saviour, having people under their rule and government: and therefore they aught to be the more curious and circumspect to do those works which seem worthy in the sight of God: and seeing also that their profession is so noble and so excellent, 
Kings and Princes are the ●●nely images of god  that they do express and represent in them (as in a lively Image) the example of their Lord and master, they aught so too endeavour and show themselves towards their subjects, as he hath done himself towards his. This is the true Mirror and purtraicte whereby they should frame their actions and order their lives, without declining this way or that way as the Psalmist doth exhort them, 
Psalm. 2.  where it is said: be wise o ye Kings, be learned you that are judges of the Earth. Enforce yourselves therefore ye Princes, 
Kings and Princes are Gods Lieutenants upon the earth.  too be like him whose Lieutetenants you are, and whose place ye keep, and be garnished with these goodly titles of justice, gentleness, clemency, wisdom, and truth: and strain yourselves to follow the same, and then you shall be worthy these names of Kings and Princes. And the Lords and Saviour hath not only expressed and represented this dignity royal in himself, 
Similitudes of kingdoms and common wealths appear in all things.  but also he hath graven and imprinted the same in an infinite number of the works of Nature, in the which as it were in a book written with his own hand, men may read and be instructed of those things which are meet and agreeable for the majesty of a Prince. For let us behold with judgement the universal order of Nature, and we shall find that in the creation of all things he hath used a marvelous and great wisdom, not making therein all things to be equal, but hath made a separation and difference among them, and given a certain pre-eminence and notable mark, by the which they may be discerned the one from the other, and that in such sort, that if we consider all things universally, and their parts, beginning even at the heavens, and run thorough all the other elements, we shall find a spark of Royalty, and a certain pre-eminence to appear in all things: for amongs so great a number of heavens rehearsed by the Philosophers and approved by the holy Scriptures, 
The imperial Heaven is chief of all the others.  the imperial Heaven is the chiefest and Prince of the others, and is without comparison most excellent, because it is the Seat of God, of the Angels, Martyrs, and Prophets, in the which they behold continually that same great brightness which they desired to see when they were invested with this flesh of ours. And let us behold the Sun, 
The Sun is the chiefest and Prince of all the lights in heaven.  which is as it were a lamp burning in heaven, and lighteneth all the world with his brightness, and doth distribute his force and puissance to the Stars and planets (which the Physicians have called the heart of heaven, Heraclites, the fountain of the celestial light) hath it not a representation of the chief & King, seeing that the Moon herself borroweth her light of him, and that by his course all things that be under the globe & circle of the same be made clear and bright, have life and be quickened, and being as it were dead and buried, be brought again to their first being, state, and strength? Yea, and that in such sort, that Saint Dennis in his Book Of the Divine names, wondering at his greatness and excellency, was so bold to call it a clear Image, and next to the divine power, King without life, of heaven and earth, 
The Fire is more excellent than all the other Elements, although some be of contrary opinion.  which being without reason and understanding by nature, worketh and exerciseth his offices upon the earth. Let us look a little lower and consider the four Elements whereof all things are composed, and we shall find (as all the Philosophers do say) that the fire is more excellent and noble than the others, and we shall see in it a certain similitude of Royalitie. Among the four parts of the world, that is too say the East, West, North and South, the East taketh the first place of honour and Royalty, 
The East part is more noble than the others. The temperate zone best Asia better and more noble than other parts of the earth.  because that the Lord there hath created his Paradise terrestrial, and willed his Gospel there first to be preached, and would also there be borne and suffer his blessed passion. Amongs the five Zones, with the which the earth is environed, the temperate is more wholesome than the others. amongs the parts of the World, as Asia, Europa, and Africa, the Geographers give first place to Asia, aswell for the greatness thereof, as for the fertility, temperature and influence of all good things. Among so many divers kinds of metals Gold is the Prince, King and Chief: and amongs birds, the Eagle: amongs fishes, the Dolphin: amongs beasts, the Lion: 
Gold is the Prince of all metals.  to be short, if we will mark and search diligently thorough the whole frame of the world, we shall find nothing in the same, either above or beneath, wherein we shall not acknowledge some show or similitude of Royalty. But what shall we say of these little silly following beasts, which we call Bees, 
Bees have their King.  that have their King, and seem to keep a certain form of a Kingdom, in the administration of their little Common wealth, of whom, because their manner of life shall be to us the better known, we will declare that which Pliny hath written in the eleventh book of his Natural history, 
Plin. lib 11.  where he saith as followeth: The King of the Bees is always of a fair form, 
The king of the Bees exceedeth the other in greatness and in beauty.  and is bigger than any of the other two times. He hath wings less than the others, & at the bowing of the knee, is straight, he flieth more gravely, and hath a more clearness and brightness than the others. He hath a little spot or mark in his forehead like unto a Diamond. Afterwards he addeth that the Authors be of sundry opinions, whither he hath any sting or not: if he hath (saith he) it serveth him only for armour and defence, 
The king of the Bees hath a Sting, not to hurt, but for defence.  and if Nature have given him any sting, she hath denayed him the use thereof: but they do all agree in this point, that if he hath any he hurteth no person withal. And it is a marvelous thing, to behold and mark what obedience the others bear to him, for when he flieth abroad, he is only alone, all the others be about him, and compass him in such sort, that they will scarcely suffer him to be seen, and whiles they are labouring he visiteth their works, and beholdeth the same, and seemeth to give his advise therein, and he only amongst the others is exempted from labour. You shall see round about him his watch men and guard, who serve him by their presence, for a defence. He never goeth abroad without his guard: and it is easily known when he will go, by a certain buzzing and noise which he maketh a few days before his departure, even as it were for a warning to watch the hour and time of his going: and being abroad, 
A marvelous obedience of Bees to their King.  if it happen that he faint in his flying, they lift him up again and support him on their feeble shoulders: and if he be utterly overcome with labour in his travail, they bear him: & if it fortune he stray and go out of his way, they wander this way and that way, flying about to meet him again, and wheresoever he doth stay himself, all the rest camp about him: if he be prisoner or captive, they do also abide captive with him, as though it were a thing impossible for them to live one hour without their King. Afterwards he addeth a thing more strange and marvelous, how that they observe the rites and customs of the funerals in such manner, that if one of them die, they draw him out of his place in their hives, 
Funerals be observed amongs Bees.  and follow and accompany him, as we commonly do at the funeral of the dead: and if it happen any of their Kings to die of any contagion or infection, these little worms sorrow and lament, and have no more care or thought to search for their livings or nourishment, but remain still in their hives round about the corpse, making their heavy complaints and miserable lamentations, and that with such extremity, that if no man bring them aught to feed upon, they will rather famish themselves than seek their meat. S. Ambrose that grave Author and worthy of credit, confirming the authority of Pliny in the fifth book of his Hexameron, speaketh in this manner: The Bees do choose and ordiane them a King, and when they are under his authority and government they seek not at any time to live at liberty, but have a regard to the prorogative and pre-eminence of their Prince and judge, and to the marvelous faith, fear and affection that they bear towards him, whom they have elected and chosen. As touching his body (saith he) he hath an excellent beauty and worthiness of shape, in the which he doth exceed all others, with also a marvelous gentleness & humbleness in manners: for if he have any sting (as some writ he hath) he never useth it for any revenge: for the laws of Nature are not written in letters, but are imprinted in man's heart and expressed in manners: for the more nobly any man is descended of blood, and the higher in degree of honour he is placed, the more mercy and clemency he will use towards those that do offend him. 

Bees if they any way offend the king they kill themselves.  
The Persians' kill themselves after they have offended   Afterwards, continuing his discourse of the Bees, he addeth thereunto a matter most miraculous, which is: If they do at any time (saith he) violate or transgress the laws of their Prince, they think they are condemned, and slay themselves presently with their own stings. The like thing at this day is used among the Persians, who of their own mere will and without constraint of any other, do sacrifice themselves by death, if by chance they have offended, or declined from their duties in any thing towards their Prince or otherways. For there is no nation this day under the Sun, that observeth their laws so straightly & so severely as they do. And yet I dare assure you, that neither the Indians, nor the Samaites, nor the Persians, have not in greater estimation their Kings and Princes, than the little silly Bees have their captain and chief, who dare not presume once to go out of their little cabinettes to search for their meat, 
A marvelous affection of beasts that they will die for their Kings.  except their King go before them. And finally they do put themselves always in defence for him, & think it a commendable thing to adventure their lives and to die in the defence of their Prince: and they be so confirmed and resolved in good will and amity towards him, that as long as he liveth, they will not tender themselves subject to any other, but after that he is dead to whom they did bear their first faith, even as altogether desperate do presently abandon their hives, in token that he who was their head and Chief hath taken his end. Behold lo the discourse of S. Ambrose upon this matter. I could like wise bring forth the testimony of Vergilius, Columellus, Constantinus, and a great number of others. But I will stay and make an end in rehearsing this one matter which Mapheus Vegeus 
Mapheus Vegeus.  (a man of singular learning, and one that hath searched far into the antiquities of the works of Nature) writeth in one disputation wherein he doth introduce the Sun, the Earth and Gold, in a controversy for their dignities and worthiness, where the Earth in defence of her cause, doth set forth very well the manners, nature and conditions of these Fees even after the opinion of Pliny, Aristotle, and other Authors. Afterwards the said Saint Ambrose joineth to it this that followeth, which is much to the purpose of our matter. It is a marvelous thing (saith he) how Nature showeth her puissance, namely in things so small as these little beasts: by whose examples she doth not only instruct and teach Kings and Princes how to endeavour themselves in their offices towards their Subjects, but also their Subjects with what fidelity and reverence they aught to honour and obey them. And it is no strange thing therefore, if the wise man do send these lither and unprofitable persons to the little Ants, that they may learn of them and by their industry, 
Men may receive instruct●●●● of Beasts.  how to be careful, where he saith, go your ways you slothful and idle persons to the little Ants, and mark well their doings and take good heed thereto, for they, although they have no Prince, Governor, or Ruler, yet always they do prepare in the Summer time their meat, and do during their harvest lay up great store for their livings in the Winter. And in like manner we are secretly taught by a hidden exhortation of Nature to behold the conditions of these brute beasts, and to take good heed to their order and manner of living, to the end that we endued with reason, may learn of them (that are without reason) how we aught to lead this our human society: and by what providence Kings and Princes ought to govern their subjects: and contrariwise what obeisance and reverence is due to them. For all men by nature & reason (although they sometimes fail therein) are bound to love and obey him that ruleth and governeth them: a puissance so great of nature, that she extendeth her force likewise to brute and savage beasts. And Zenophon introduceth Socrates his master, that he had in great admiration why man was found more ingrate to his governor and ruler than the brute beast, for it is not seen commonly (saith he) that any other beast, how brutish so ever he be, to abuse them that nourish him, nor doth refuse to obey to his pastor and feeder, 
Man more ingrate unto his Ruler than brute beasts.  as man doth. For the Sheep follow the voice of their shepherd, the Swine follow their swineherde, the Birds love them that feed them (although they be insensible and fearful) and there cannot be showed any other reason why the dominion of the Persians endured so long (as Socrates sayeth) but because they above all people did always honour the Majesty Royal, and had it in a most singular estimation and reverence: and thus he doth conclude, that sometimes it is most meet for us to endure & bear the imperfections of Princes, and that for a little enormity we may not loose so great a benefit. We will now make an end of those things, because that we do speak more amply of them in our next Chapter. And it is not without great cause that I have joined these little Ants and Bees together, because amongs all other kind of beasts they be the most industrious and most diligent, as Aristotle witnesseth. Furthermore, 
Cranes have their captains and leaders.  the Cranes be fowls that flock and company together (as S. Jerome writeth) when he saith that insensible beasts follow their Captains, as amongs the Bees there is an head, the Cranes follow their companions in good order. Whereby he seemeth to prove that it is meet that there be one chief and head among all creatures, as in a Ship, one governor. And Rome could not suffer two brethren to reign together, but by the effusion of the blood of the one the other took place. Likewise in the womb of Rebecca, the two brethren jacob and Esau could not accord, but fought together. 
Genesis. 25.  And S. Ambrose in his Hexameron, setteth out more at large this which S. Jerome hath said briefly. The Cranes (sayeth he) choose themselves one head or Captain, and follow after him in the rearward: they do appoint certain which by their crying shall stay the whole troop: they watch by course, 
The watch of the Cranes  and they that watch do hold stones in their feet, to the end that when they be overcome with sleep, the stones falling from them, they might awake by the noise thereof: the others having their heads under their wings, do sleep and take their rest, standing one while on one leg, and other while upon the other: and their chief and Captain being awaked, doth foresee all danger, and giveth warning to the rest. Thus it is now sufficiently made plain and manifest unto you, aswell by the testimony of the Ecclesiastical as the Profane histories, that Nature a most excellent worker (who hath made nothing in vain) hath given a certain mark, character, and token of pre-eminence and Royalty, even among brute beasts, to the end that being moved and provoked with the marvelous contemplation of these things, we should be the more apt to receive instructions how to yield obedience to our Princes, Superiors and Governors.   

¶ The second Chapter.  
How that the first beginning of Kings and Princes is very ancient, and that immediately after the creation of the World, the people began to choose and elect Kings and Princes.  
MEN being guided by nature, instructed by reason, and lead by divine inspiration, did elect and choose Kings and Princes shortly after the creation of the World, to the end to lead and continued the state of their lives together with the greater felicity, peace & tranquillity. 
The first murder committed in the world. The first city that was builded. Genesis. 1.  For we read that Cain after the murdering of his brother builded a City and called it Enoch, after the name of his son, in the which as it is like to be true, he ordained one chief and Prince, who had the whole government of the Empire, yet it may be that he was not called, a King, for that such name was not then in use. But for as much as we have no certain testimony by the Scriptures, that Cain did institute any King in his City, it shall be necessary for us to examine and search out more diligently, 
The beginning of kingdoms.  things that passed after that time, by the discourse whereof, the Beginning and Original of Kings and Kingdoms shall be more manifest unto us. A while after the Deluge, and that the great abundance of water was by God poured down to wash and purify the earth, 
Narration.  defiled and polluted by the wickedness and abominable sins of mankind, Belus the first king of the Assyrians (in the time of Thares, the father of Abraham) did govern the earth (as Eusebius doth recount in his Chronicles) and during this age the force of Arms and mightiness of Kingdoms (whereof the histories make mention) did begin to appear, as the Assyrians, S●●●heans, 
What time the f●●ce of armour was first known  Egyptians and Bracteans, which doth give us certain testimony of the Original and beginning of Kings and Kingdoms, that did increase after the flood: afterwards without any intermission, were dispersed upon the face of the earth here and there, and have so well continued and prospered hitherto, that the memory of them is eternal. The holy histories make mention, that in the time of Abraham there was a King of Salem, called Melchisedech, after it maketh mention of four Kings, who having vanquished five other Kings and dyspoiled them of their victuals and booties, were afterwards again vanquished and destroyed by Abraham, who did set upon them with a great number of his servants. And so this which we do allege here concerning all these Kings tendeth to none other point, but to prove and declare unto you the antiquity of Kings, which did appear shortly after the creation of the world. 
Kings and Princes w●re ordained immediately after the beginning of the world.  It now resteth for us to show the causes why they were created and chosen to this dignity royal, and although the histories do affirm and produce diverse causes and many in number, yet it shall be sufficient, to declare unto you four principal causes only. The first and principal cause of the first creation, did proceed upon the marvelous wisdom (in the ordering and disposing of things) which the people did perceive to begin to shine and appear in some one Citizen, at whose excellency greatly marveling, being carried away with the same, judged him most worthy the administration and government of their common wealth. 
The first cause why Kings and Princes were chosen and instituted.  Behold lo, one of the chiefest reasons of the institution of Kings, was (as I say) because that some one by his civil prudence and integrity of life, began first to exhort and induce the people being yet rude and barbarous) to the observation of certain laws and humane policies, by which means they did see he did the more happily establish their common wealth, 
Kings and Prince's t●k● not the●● first beginning of glori● and ambition, as some judge The second cause.  and the better rule and order the estate of their lives. Which justinus that grave historian did well understand when he writ that the first institution of Kings and Princes did not take his beginning of a glory or popular ambition (as some have written) but of a marvelous excellent wisdom, gentleness and virtue, appearing in some one man. The second cause which did move the people to created their Kings and Princes, was a free and loving affection which they had to acknowledge the good acts that any one had done to their Commonwealth: as if any man by his magnanimity, worthiness and puissance of Arms had delivered them from the servitude and bondage of any Tyrant, or had any ways amplified their limits, or brought any other provinces subject or contributory unto theirs, or by the institution of any good laws, had made their lives more happy and quiet, they not willing to show themselves unthankful for the same, but rather to gratify such deserts, always advanced and called these to the Dignity Royal, and by a common consent and accord, made them chief governors and ministers of their provinces. As it chanced to Scipio Affricanus, 
Scipio Afrianus.  who after that he had destroyed and overthrown new Carthage, and vanquished their captain Hasdrubal in Spain, was called King (as Plutarch writeth) although he with a marvelous modesty refused it, knowing that that title among the R●maines was most audible. 
Rome delivered from ●he conspiracy of Catiline by Cicero.  And in like manner Cicero having delivered Rome from the conspiracy of Catiline, was called Father and Patron of the Common wealth. And this hath not been practised only among paynim and ethnics, but also among the people of God, who when they perceived that same divine miracle of Chryst, 
john. 6.  of the multiplication of five loves and two fishes, would have created and made him a king: but he, which was not come to that end, that any should minister to him, but that he would minister to others, refused such honour as they would have given him. 
The third cause.  The third reason wherefore Kings and Princes were first created and received upon the Earth, grew upon necessity which did enforce the common people to search out a way and mean by the which they might correct the furious, and oppress the violence of the wicked, because that of nature we are prompt and inclined to do evil: and always some there are found so far out of order, that by their wickedness they confounded and trouble all humane devise and policy, and spoil (contrary to all equity) their neighbours of their goods: and therefore to restrain such rashness, and to bridle such outrageousness (to the end to maintain and conserve the estate public, in tranquillity and peace) they were constrained to make one chief & head which should command them all, maintain the good in their well doing, and likewise chastise the insolency of the wicked. And this self reason hath caused us to believe that kings were first ordained even fro the beginning of the world, & even as it were incontinent after our first father was cast out of Paradise terrestrial: 
Nothing is ancienter than sin..  for such authority & pre-eminence was more requisite at that than any other time, because violence, oppression & covetousness began then to reign among men. 
Testimony of Scripture for obedience of kings and Princes.  And S. Paul that faithful trumpet and minister of the glory of jesus Christ, in his Epistle to the romans hath taught us what obedience we own to Princes and Kings, and to all our Superiors, where among other matters he giveth a reason for the same, that is, because they correct and punish the wicked. Let all persons (saith he) be subject to the higher powers, 
Have a good regard to the meaning of Paul for he is very obscure in th●se words: I ha●e translated this ●c●●●in● to the Gr ke word.  for there is no power but of god, & those that be appointed of God: wherefore he that resisteth authority, resisteth God's ordinance, and those that withstand the same, procure damnation to themselves, for Princes are not to be feared for well doing, but for evil doing, & therefore if thou wilt not fear authority, do well and thou shalt receive praise of him: for the Prince is the servant of God for thy commodity: but if thou do evil, fear him, for he carrieth not the Sword in vain, but is the minister of God to do justice, to the terror of those that do evil. And therefore we aught of duty to be obedient to them, not only for fear, but for conscience sake. Behold lo, a marvelous doctrine of Saint Paul touching the obedience we aught to have towards Kings and Princes and other Superiors. Let us also mark the testimony of Saint Peter, touching the said matter, who doth wholly confirm the same that Saint Paul hath said before: 
1. Pet. ca 8.  Be you subject to all manner of ordinances of man (saith he) for the lords sake, whither it be unto the King, as unto the chief head, or to the Rulers, as to them who are sent of him, aswell for the punishment of evil doers, as for the laud and praise of that do well. And Cicero the Ethnic in his second book of Offices hath showed the same manner of Institution of Kings, where he sayeth: It is not very like that Kings and Princes have only been chosen and instituted out of the meanest sort as Herodotus hath written) but of others the most wise and ancient, 
Herodotus reproved.  to the end they might have justice the better exercised. For the mean people being vexed and oppressed by the rich and wealthiest, were constrained to have their refuge to some one that excelled the others in virtue, to this end, that he should not only defend them, the poorer and weaker sort, from the injury and violence of the wicked, but also conserve the one & the other in equity and justice. The fourth cause that hath moved the people to the Election of Princes and Kings, was for the great magnanimity and worthiness of Arms, they saw to appear in some one that did deliver them from their enemies, 
Reward promised & given for virtue  or else it did proceed of some public proclamation or edict, by the which it was ordained that he who could deliver them out of some servitude or tyranny, should for recompense thereof be made King, which was the cause and mean to provoke every one to show themselves famous and worthy, 
The fourth cause.  to the end that being stirred up with the hope of such a name, as a King, they might travail to achieve to the same, by some commendable acts or virtuous exploits. And of such Edicts and Proclamations we have examples and sufficient testimony in the holy Scriptures. Caies in the book of josua made Proclamation, 
josua. 13.  that he who would besiege the City of Cariathstopher, and take it, he would give him his daughter Axam to his wife, which he did accomplish in Othoniel, who having taken the same City, 
Histories of the old Testament.  did receive his promise. We have an other like example in the fift book of the Kings, where it is written that the same lump of flesh Goliath the Philistine (who was of so monstrous a bigness, that all the army of the Israelites did greatly fear) little David did triumph over him and returned victor, having understanding before, that he which could vanquish him should be honoured of King Saul, and receive great riches, and should have his daughter to his wife, 
1. Reg. 17.  and also his father's house should be made free in Jsrael. We have likewise such an other example of the same David in the second book of the Kings. 
2. Reg. 5.  where he promiseth a great advancement to him that should overthrow the Jebusites, that he should in consideration thereof be made chief and Captain of the army. And because jacob put to flight his enemies, and possessed Jerusalem, he gave him the chiefest place in his army. Now it resteth for us too prove that the Lord hath been the author of this royal dignity, 
God the first author of Kings.  and that he himself hath confirmed the same, as it is manifestly showed unto us in Deuteronomie, when he instructed the people of Israel by what means they aught to institute their Kings (where it is written) When thou comest into the land that the Lord thy God hath given thee, and that thou dost possess it, and remain there, 
The Lord himself did choose a king. 1. Regum. 9  thou shalt say: I will have a King over me as all the people have that is about me, than thou shalt choose over thee that King, which the Lord thy God shall choose out amongs the midst of thy brethren, & thou shalt not set over thee a strange man, which is not thy brother. Furthermore when the time of the judges was expired and that the people of Israel with great pertinacity and stubborness did demand of the Lord to have a King over them, he himself did choose and ordain Saul, whom he found a man according too his hearts desire, which should not have been thus authorized and appointed, if Royal puissance had misliked him. But why do we bring forth any further matter to prove the authority of Princes, seeing jesus Christ himself was appointed King by his father upon the holy hill of Zion, according to the Psalmist. And S. john in the Apocalypse confirmeth the same, saying: He hath written on his thigh and in his garment, 
Apoc. 19  his name thus: King of Kings, Lord of Lords, Ruler of Rulers, and whose kingdom is eternal: 
Dani. 7.  as it was likewise showed too Daniel in his visions. And all those that are appointed & chosen into the dignity Royal, be Lieutenants of the great Monarch jesus Christ, whose will was to be known at that time, when the universal computation of the world was made by Augustus, to the end that his parents should pay tribute, and that they should acknowledge the earthly Princes for their superiors. S. Matthew doth writ the like of jesus Christ, 
Math. 2.  that when he & his disciples came into Capernaum, these that did receive the ●ol came to Peter & demanded of him, doth thy master pay tribute? 
Christ paid toll.  and he answered and said yea: & when he was in the house jesus Christ came to Peter & said: Simon, the Kings of the earth, of whom do they take tribute or tol? is it of their children or of strangers? 
Mat. 17.  and Peter said to him, of strangers, the children then be free (said jesus Christ) yet because we will not offend them (said he) go to the Seas side and cast in thy book, & the first fish that cometh, take him and open his mouth, & thou shalt find a groat therein, take that & pay it for thee & me. 
Mat. 22.  As likewise in an other matter he commanded to pay to Cesar that which was due to Caesar. And note Paul to the romans: All persons (saith he) are subject to the higher powers, for there is no power but of God: after he concludeth, pay to Princes their tributes, for they be the Ministers of God, employing themselves therein: therefore give them all that which is due unto them. To whom tribute belongeth give tribute, to whom toll give toll, to whom fear give fear, and to whom honour give honour. And Paul thought it not sufficient only to make mention of this in divers and sundry places, but to the end he would the better beat it into our heads, and that he would not have Princes defrauded of that which is due to them, 
Paul commandeth to make prayer and supplications for kings and princes.  he chieefely recommendeth the same unto Timothe, where he layeth: I do acmonish you above all things that there be common prayers, supplication and thanksgiving made, for all those that be put in authority, that they may lead a peaceable and quiet life in all holiness and godliness, which shall be pleasing and acceptable before God. And further Baruch the Prophet reciteth that the jews (being in captivity under the babylonians) did writ too their brethren that were at jerusalem, 
Baruch. 1.  that they should pray for Nabuchodonezer king of Babylon, and for the life of his son, 
Paul pleads his cause before Nero.  although they were both Idolaters. And S. Paul did know that Festus Provost of Judea, did favour the jews, in that he brought his cause before Cesar, when he appealed before to him, and being brought before Nero, (than Emperor of the romans) Paul did so well defend his just cause, that he was delivered and set at liberty. And now therefore if the jews have prayed for an Idolatrous Prince, and S. Paul hath been delivered from this mischievous enemy of our Religion by means of Festus principality, who will doubt then, but th●● our Lord is author of principality, and would not have instituted the same, but only for the comfort and profit of man. But to make an end of this my long process, if you will behold and mark well the order of the Scriptures, aswell in the old as in the new Testaments, you shall find an infinite number of authorities, aswell of the Prophets as Apostles, which do plainly witness how Kings and Princes are instituted by the mouth of the Lord our God, and by himself approved, confirmed and authorized.   

¶ The third Chapter.  
What the Dignity Royal is, and how the same cannot be supplied without great trouble and danger: with a declaration what kind of government is best for the people to live happily and quietly.  
BY these things before rehearsed, we have declared and proved, that the pre-eminence and Dignity Royal is marvelous ancient, and that it was received of the people even at the beginning of the world, and afterward approved, authorized & confirmed by the testimony of the old & new Testaments: and that the same also doth agree and accord in many things with the Celestial Kingdom, 
The earthly kingdoms in many things do accord with the heavenly kingdom.  in such sort, that there is left unto us certain marks and caractes of the mightiness and worthiness thereof, aswell in heaven as in earth, and generally in all beasts. We have in like manner showed four reasons which have seemed unto us to be the most principal and chief, concerning the Beginning of Realms and kingdoms: yet there is one fifth reason, which we found to be of no less strength and force than the other to confirm that we have beforesaid. 
A notable question.  Amongs the most ancient and renowned Philosophers that the Earth hath brought forth, there hath been great controversy and argument which was most meet and profitable for the people (to live happily and in most felicity) either too be ruled and governed by the prudence, authority and wisdom of one Prince, and him too obey in all things just and virtuous (which the greeks call Monarchia) or by the Democratian common wealth, 
Monarchia, is the government executed by one. Democratian commonwealth. Aristocratian commonwealth.  which is the government that the people had among themselves with out having any other superior or Governor, but only the Officers established amongst them: or else after the Aristocratian Common wealth, which is the government by the most noble, most rich, and sagest sort of people: which controversy and disputation, is no new thing, for it is more than three thousand years since it first troubled & vexed the heads of the most excellent and finest wits upon the earth. 
The Aristocratian common wealth preferred by some opinions.  Some have thought it best to prefer the Aristocratian Common wealth, persuading that there is no government better (well to maintain a common wealth) that too be ruled by the advise and council of many wise and sage personages, who with wisdom and discretion, for the ease and commodity of the people, may resolve all the differences and controversies that happen and come in question amongst them. And this kind of government of a common wealth, is authorised by many wise and great Clarks, as by Solon, 
Solon.  Lycurgus, 
Lycurgus.  Demostenes, 
Demostenes  and Cicero: 
Cicero.  and yet they have not so well confirmed their arguments by any such probable reasons, that their posterity have received and allowed the same. For it is seen and found by experience, that there hath always been amongst such Governors, malice, sects, ambitions, gathering of riches, seditions, with secret envy and hatred, who should best be esteemed, and who should have the highest place of honour: which often times hath caused many affections and partialities to be showed amongst the people, in such sort that many Common wealths have been thereby utterly made ruinated and overthrown, 
Many common wealths have been overthrown by the Aristocratian Government.  as it is manifest in a number of histories as well of the Greeks as the Latins: and we have in our days experience thereof by many excellent and famous Cities in Italy, that are made desolate, and be now buried in everlasting forgetfulness. Other some have preferred the Democratian government, which is the government of the people, where all their counsels and advise is had together in one, wherein every man with all liberty, and without fear of tyranny or other displeasure may utter their reasons without exception of persons: but yet they do exercise their offices and dignities by course and mutual order: and by such manner of administration the Athenians Common wealth, and the Romans have been happily ruled and governed before they received the authority of Kings and Emperors. And at this day ye see the most part of the Germans continued this antiquity of Government, and so do maintain the same. 
The excellency of the commonwealth of Venice. 1200. years since the Venetians began their first government.  And amongst all other the Venetians, which is one of the most famous and most flourishing common wealths upon the earth (which hath continued thus twelve hundred years since the first foundation thereof) is not, nor hath not been otherwise governed but after the Democratian government: and for this cause Dionysius Siracusianus, Eufrates, Othanes, Herminius, Polidonius, and many other have given place to this manner of Government, and judged it the most profitablest way for the conservation of humane society. But although this opinion hath outwardly some goodly appearance, 
The council of Appolonius to Vespasianus. The council of the common people is like to a brush that is unbound and thrown abroad, or to a River that is run out of the channel.  yet it is rejected and contemned amongst the most part of good authors. For Appolonius did dyssuade Vespasianus from it, as pernicious and dangerous. Cicero likewise saith, that the common people have neither council, reason, discretion, nor judgement. And an ancient Poet affirmeth that the counsel of the people is to be resembled to a brush unbound, which without any care thereof, is cast and strewed abroad, or to a stream of water, running out of his Channel that spreadeth and runneth every way. Demonsthenes being asked what manner a thing the people was, answered, a cruel and a dangerous beast. Plato likewise named the people to be a monster with many heads: and Phalaris writing to Egisippus, did accuse the people to be a cruel monster, furious, flattering, mutable, incertain, fraudulent, prompt to wrath, and ready to dispraise, without consideration or discretion. Aristotle in like manner in his ethics saith, that the people are the original of errors and fantasies, author of all evil customs, and the very gulf of all mischief, & iniquity: they be nothing inclinable to reason (as plutarch saith) because the most part of them do understand nothing, for they are voided of all knowledge, they be untractable & obstinate, they covet and desire greatly innovations & changes, and have in hatred the ancient things, they are not moved neither by the discipline of their fathers, nor by the authority of Magistrates, nor yet by the Doctrine of the sagest & wisest sort: and such they be, that if many of those who are now departed & repose themselves in the bowels of the earth, were raised again, they would have many marvelous quarrels against the ingratitude of them, because that in satisfaction of their deserts, & the good services they had done their countries, were by them exiled, banished, and cruelly killed: 
Such as have been evil enintreated in their own Countries.  Demostenes the prince of eloquence (amongs the Grecians) and the very defender of their Country of Athens, he could tell what to say, who was unjustly banished by the Athenians, as though he had committed some notable offence. Socrates 
Socrates.  the most woorthyest of all the Ethnic Philosophers, after he had consumed the better part of his age, for the service and commodity of the Common wealth, was condemned in the end to die by poison. Metellus 
Metellus.  named Numidicus, for a recompense of the victory that he had against jugurth, was banished Rome because he would not consents to a Law, which they would then have established. The renowned Hanybal, 
Hannibal.  who did (in the service of his Country) employ himself even to the effusion of his blood, was chased in the end by the Carthagieus out of the same, and constrained miserably to stray and wander thorough out the world. The Roman: did the like to that virtuous and Noble Captain Camillus 
Camillus.  And if ever the common wealth of the Lacedæmonians were beholding or bound to any man, it was to Lycurgus, 
Lycurgus.  & the Athenuns to Solon, 
Valerius. Solon.  who although they were men of a most commendable and virtuous life, yet the one of them was with blows of stones chased out of his City, & pulling out one of his eyes was banished as a murderer: & the other after he had so well put in order the commonwealth by his good council & providence, that it was made eternal, was nevertheless by them in his old days banished into the isle of Cypress. And we might (without borrowing any testimony of the profane histories) bring forth many examples of our own as of Eustacius Pamphilius chief Prelate of Antioch, that was banished because he would not consent to the heresy of the Arrians. Pope Benedict the fifth was by the Emperor Antonius banished out of Rome for the like matter. Moses' did oftentimes escape the danger of stoning by his own people. And to be short, we have many examples that give us sufficient witness and testimony, how perilous the fury of the people is when they be out of order: by the which things it is most manifest unto us that the Commonwealth which is governed by such monsters be no more assured of themselves than the poor sheep be amongst the wolves. Having now very sufficiently declared that these first two kinds of administrations of a Common wealth, are not meet nor convenient to rule and well to govern any people in peace and tranquillity: 
Monarchia preferred before any other common wealth.  It resteth now to conclude with Aristotle, Apolonius, S. Jerome, S. Cyprian and many others, that the Monarchia which is the government that is absolute, that is to say, by one only King or Prince, is the most excellent, the best approved and most received of all: for as Homer 
Homer.  hath written in his Rapside, nothing is well done where many do command. And likewise Aristotle 
Aristotle.  in his politics hath judged this form of a common wealth (where one ruleth only) to be more noble than the others: which thing we see and perceive by ordinary experience, in God our Lord, who is the cause and mover of all things, by whose only will and pleasure all the world is ruled and governed. And unity in all things hath such a puissance and virtue, that it doth conjoin, conserve and knit altogethers: for all things in the world universally have taken their beginning and original of one, be maintained and defended by one: 
All things ruled by one.  All numbers infinite that we have daily in use, take their beginning of one: All the number of Stars, which pass the capacity of man's understanding, are ruled and governed by one Sun: among beasts there is one that ruleth and governeth: and for the government and ordering of an Army, it is meet to have one to command, & upon whose authority the rest should depend. And now to make an end and conclude our purpose, like as all the parts that are contained in the frame of our humane bodies, be maintained, quickened and made to live and bear life by one soul: 
The Prince is the soul of the City.  even so one Prince giveth life and governeth all the City, whereof he is the soul. Aristotle in the twelve Book of his Metaphysics, doth reprove the plurality of governors in one City, and willeth that it be governed, ruled and ordered by the authority of one only Prince. And Nature the better to set forth the same to our eyes, hath ordained that there be one pre-eminence in all kind of things, as we have before said: as amongst the Stars the Sun, amongst the Elements the Fire, amongst Metals Gold, amongst Grain Wheat, amongst Liquid things Wine, amongst four footed Beasts the Lion, amongst Birds the Eagle: and to be short, if we will contemplate the whole order and course of Nature, 
A testimony of Nature.  we shall found one excellency of dignity and pre-eminence in each kind: and therefore of these things abovesaid we may gather that the government of any Common wealth that is exercised by one only King or Prince, is more worthy and more commendable than the other kinds of administrations which are ruled and governed by many: but for a counterpoise of his mightiness and dignity, 
The sceptre and crown accompanied with many thorns.  he hath many thorns that do environ his Sceptre and Crown: for the abundance of honours, the diversity of delights, and the number of pleasures that he doth daily enjoy, be unto him (as Aristotle wisely writeth) great enticements and baits to lead him to all evil, and ready means to cast him down headlongs into the bottom of all vice and wickedness (if he set not God most chiefly before his eyes) and a King is like to a Lamp, 
A King is a lamp which shineth and giveth light unto all the world.  that shineth light to all the world: therefore if he be blemished or blotted with any vice or crime, it is more Notable and reprovable in him, than in any other Private person: and therefore because he hath more occasion of temptation to slide and fall than others have, in that he is highest in place, without bridle, set amongs so many pleasures and delights, (which be Flames to stir and provoke wickedness,) so much the rather he aught to travail & labour to eschew the same: for commonly, things lifted up, & exalted on high, are subject to fall and ruin, and these things may be to us sufficiently known and manifest, by the recounting of many Kings and Princes, whose beginnings have been commendable: but their ends have been most abominable and wicked. 
Saul a good man in the beginning of his kingdom  For the worthiness of Saul hath been renowned by the holy scriptures, who was chosen King, by the Lord our God: but by a little and little, he began to decline from the right way, and became a wicked man. The beginning of the reigns of King Solomon, was marvelous, but after that he gave himself in prey to Women, 
The reign of Solomon.  he was deprived of the grace of God. joab King of juda, was a good man for a time, but in the end being seduced by his men, he fell to Idolatry. Caligula, 
Caligula.  Nero, 
Nero.  and Methridates, 
Methridates  did in the beginning give a marvelous hope of their wisdoms: but the issue was such, that all the world was infected with their tyranny and cruelty, and if thou wilt have rehearsed by order, all the whole administration of the Common wealth of the romans, thou shalt find that the numbered of the wicked Kings, have always surmounted very much the good Kings. But because we shall not need much testimony of profane Princes, let us now come to our own. 
Of .22. kings of juda, there were but six good.  Of twenty and two Princes of juda, there is not found but only six, that is to say, Asa, josaphat, joacan, Ezechias, and josias, which have continued in virtue and goodness. As touching of Kings of Israel, if thou wilt well search out their lives, 
The Kings of Israel were wicked men:  from jeroboam the Son of Naboth, unto the last King, which was the nynetéenthe in numbered, thou shalt find that all they in general were evil Ministers of the Common wealth. And the Roman government likewise which hath been commended for one of the best and most flourishing common wealths upon the Earth. For a few in numbered amongst them, as Augustus, Vespasianus, Tytus, 
Good Emperors of Rome  Antonius Pius, Antonius Verus, and Alexander Severus, who have very well showed themselves in their governements, thou shalt find a number of others all imbrued with vices, and tyrannies, and that so many, that the evil Princes have much surpassed the virtuous and good. And if thou be desirous to read the gests of the Assyrians, 
The Assyrians.  the Persians, 
Persians.  Greeks, 
Greeks.  and Egyptians, 
Egyptians.  there will appear more of such as were evil and wicked Princes, than of those that were good and virtuous. I hope now that no man is of the opinion, that I do pretend by these examples any thing to abase or diminish the Royal dignity of a Prince (unto whose obedience I do wholly yield my body and life, for the worthiness and excellency thereof) but I desire most chiefly thereby to admonish Kings and Princes in God of their duetes and office, and that principally in respect of so many souls (so dearly bought) of whom they be protectors and defenders: And I trust no man will no more blame me or think my good will stranger herein, than they will do his which doth admonish any man (who is to travail thorough strange Countries) that he should take heed of the perilous and dangerous places which be in his way, and of thieves that lie by the ways to rob and spoil him: or to warn those which do commit themselves to hazard of the Seas, that they should eschew and shun certain Rocks, upon the which if by chance they should fall they might be in danger of ship wrack. 
The intent of the author.  And so I have none other meaning herein, but only to exhort Kings and Princes and all others that be called to any dignity and Government, 
The doings of the public members of the common wealth, are more notable and perilous than of the common sort.  to have their salvation in remembrance, and to be vigilant and careful to order and direct all their actions and doings in the fear of God, because their dysorders are more notable and more perilous than the common sort of people. And that by these examples of the wicked sort which we have rehearsed here in this book, they should have good regard not to follow, even as he that seeth another fall before him, aught to take good heed with all diligence to eschew the like danger and peril. And contrary, the examples of the good and virtuous which we have also spoken of here, may so induce them to virtue, that they may leave an eternal memory after them of their good and virtuous lives: Which we aught to leave to our heirs, rather than to leave them great numbers of treasure and riches (as the wise man sayeth) the good renown is more to be praised than precious ointment. And likewise he saith in the book of wisdom, that the memory of the good is immortal before God and man: But when he maketh mention of the judgement that the posterity shall have of the wicked sort (he saith) they shall be cut of from all good report and fame, and shall be always in opprobry amongst the dead, where they shall lament and wail, and the memory of them and their seed shall be forgotten, as though they had never been: but the good and virtuous (saith he) shall live from generation to generation, their glory shall be for evermore, and the same shall be declared and manifest in their children.   

¶ The fourth Chapter.  
How that those which shall command others, aught first to master themselves, and so suppress and moderate their affections & passions, that by their good lives, they may induce those that be subject to them, to virtue and godliness.  
WE have sufficiently proved by the reasons aforesaid, that virtue was the chief and principal cause, 
Princes instituted chief for virtue.  why Kings and Princes were in the beginning elected & established: and therefore seeing it is so, that they be called to such dignity for the nobleness and virtue which is found in them, more than in others, they aught to labour and enforce themselves to excel in that which is the cause of their honour and dignity: for it is written of Saul in the book of the Kings, 
1. Kings. 9  that he was in the beginning of his reign both noble and virtuous, and there was not a better man to be found among the children of Israel: although in the end by his insolency and ambition he lost the grace of the Lord his God. And Cyrus King of the Persians, upon a certain time having conference with his wise and learned Philosophers, touching the virtues meet and requisite for a King, said unto them, that he was unworthy to be an Emperor or King, whose virtues did not excel his subjects. 
Plutarch in his Aposth.  Certain men being envious of the honour that was given to Livy King of the Sparthians had him in disdain, and said he was made of the matter and substance that they were, and was no better than others, and that he deserved not to have any estimation in this world otherwise than in respect of his Royal dignity. 
The Governor aught always to be better than his subjects.  To whom he answered with a marvelous discretion and comely modesty: If I had not been better than any of you (said he) I should not have been chosen unto this dignity Royal. And Solon one of the most renowned for wisdom in all Greece, being demanded what manner of person aught to have the Government of the people, such a one (said he) as knoweth how to govern and subdue himself, before he take upon him to rule over others. He that shall command others, ought first to know how to command and rule himself: for as the wise man saith, how can he be good to others, that is evil to himself? And Philip King of Macedon doth give us very well to understand what a Prince aught to be, in the answer that he made to his son Alexander (when he found himself grieved with his father for having the company of so many women, and that he had by every of them issue: fearing least by the number of so many children he might be defrauded of the kingdom) seeing that thou knowest (said he) that there be so many that desire to succeed me in my Empire, frame thyself to that good order in all thy doings, 
kingdoms aught to be gottenly wis●●m, and not by savour and affection.  and use such wisdom and prudence therein, that by thy virtue and good deserts, and not by my favour and grace, thou mayest be found meetest to be Lord and King: which Alexander (who afterwards not only succeeded his kingdom, but also in his wisdom) did keep well in remembrance this his fatherly doctrine: for being demanded even at the very time (when he felt in his body the most furious & bitter anguish of death, by one of those whom he best loved and favoured) whom he would after his life to succeed him and inherit his kingdom, the same (said he) that shall be most worthiest, 
Alexander's judgement at his death.  judging by this answer, that he is unworthy to rule and govern, whose virtues are obscure and unknown: All Princes therefore that desire to rule and command others, aught to have this lesson specially in remembrance, which shall serve them as a true mirror or glass to look in, and to bring them to virtue: for the first battle and triumph that they should make entering into their kingdoms, aught to be against their own proper lusts and concupiscences, utterly to repress and beat down the same, and wholly to cut off the causes whereof they grow, which if they leave undone, their stay and bridle shall be of so little force, that they will be carried away and suddenly (unless they be very vigilant and have good regard to themselves) they will be thrown down headlong into a perpetual Labyrinth of vice & wickedness. But to the contrary, if in the beginning they strive & manfully fight against the same, no doubt without any difficulty they shall become victors of their affections and passions, & having thus vanquished them, they shall greatly triumph that they have so subdued and overcome themselves, & with great felicity and honour shall from time to time rejoice in that most excellent and glorious title & name of a King. The great king Solomon doth likewise teach them in his proverbs, 
Proverb 26.  where he saith that the patient man is better than the strong, & he that can rule himself is more worthy than he that winneth cities. 
Agesilaus king of the Lacede●● man's.  Agesilaus King of Lacedemonia (as ye may read in the Greek histories) saith oftentimes, that he which commandeth his own affections, and doth know how to subdue them under the use of reason, is worthier commendation, than if by force of arms he had brought under his obeisance most famous cities. Afterwards he addeth thereunto this reason: that it is more praise worthy for a man to maintain himself in liberty, than to take it from others, because (saith he) that the man which doth master his own affections, and command his desires, is the very defender of his own liberty, 
He that sinneth● 〈◊〉 a● bon●● 〈◊〉  and keepeth himself that he fall not into the servitude and bondage of sin. And he that spoileth people and overthroweth cities, doth nothing else but trouble the quiet & take fro them their liberty, gotten long afore by common right & course of nature. And therefore what is he, that understanding the bloody life of Nero 
Nero.  (under whose government the romans have been unnaturally entreated) will not by and by have him in horror, and judge him unworthy of the empire, whose life hath been so far out of order and so infamous, that in stead to have made the Royal dignity famous, it hath been by him darkened and polluted. Who is he that dare be so hardy by any reason to give commendations to that great Alexander (who by an infamous and an insatiable desire had subdued and brought under subjection the whole world) & yet could not refrain from wrath and drunkenness? 
Alexander a drunkard.  What shall we say further of the invincible Hercules, 
Hercules' overcome with envy and h●ordome.  that having overcome the dreadfullest and most monstrous things of the earth, was in the end vanquished with malice and whoredom: behold lo these our domestical enemies which daily do make war with us, they hold us besieged round about, and be encamped in the inner part of our souls. They be those which the Prophet Micheas speaketh of when he saith our chief enemies be the domestical enemies, 
Micheas 7.  and they be those which we aught first wholly to destroy before we enter into the camp to assail our foreign enemies: they be those things also (whereof Xenophon speaketh) which will take from us our most desired liberty, 
In his Economiques.  and bring us into perpetual servitude and bondage. Let us harken therefore a little unto the instructions of that divine Philosopher S. Augustine, 
Our sins be our chief enemies.  in the fourth book De Civitate Dei, who after he hath made a long discourse of that matter, he concludeth in the end as followeth: if thou art a good man (sayeth he) although thou art bound in body, yet thou dost enjoy all liberty: but if thou be a wicked man, although thou were Lord over all the world, thou art bond not only to one man only, but to as many masters as thou hast vices: 
Pet. cap. 2.  and S. Peter giveth us good testimony thereof, when he saith that he which suffereth himself to be vanquished of any thing is bond to it. S. john likewise saith, he that committeth sin is bond to sin. That Ethnic Cicero did well understand the same, although he was not illuminated with the light of the gospel: but only guided by a certain instinction of nature, when he said in his Paradoxes, How shall it be possible for any man to command others, that can not rule and govern himself, and that can not first bridle his own desires, concupiscences, pleasures, frowardness, covetousness, and such other like infections of the mind: therefore (saith he) he that will take upon him the government and rule over others, let him first abandon himself of such passions, whereunto he is most subject, and then he may the better afterwards frankly and boldly command others. Isiodorus that grave author saith, that the name of Kings hath taken his first denomination of this world to rule, and govern, but when they do forget themselves, and omit to do their endeavour, or that they do defile this dignity royal with wickedness, they be unworthy the name of such honour. And Boetius 
Boetius.  in his consolation of Philosophy, by these verses which follow, (doth teach us very well the same) which I do set forth in Mitre, to the end I would the better confirm the grace of the Author, who hath a better appearance thus, than in prose.  

He that desires to be esteemed  
and had in great renown,  
His carnal mind must still subdue,  
and wanton lusts beat down:   

For though his power extend so far,  
as unto INDIA land,  
And of his laws, (as they are bound)  
They still in awe do stand,   

And that the farthest isle, by sea,  
which THILE hath to name,  
Should under his subjection be,  
and he to rule the same,   

If he can not his vice repress,  
and wicked thoughts restrain,  
He hath no power on himself,  
nor might in him doth reign.   

Horace in his Odes.  Horace likewise that great learned Poet saith in his Odes, that the regiment of him who doth command and subdue his own affections, is more triumphant than his that hath the monarchy of the whole earth.  

Thou shalt of thyself a greater conquest make,  
To subdue thy flesh, and lusts thereof forsake,  
Than if by all thy mighty force and power,  
Thou shouldest of the whole world become Emperor.   
And Claudius that excellent Poet, writeth to the Emperor Theodosius as followeth.  

If thou wilt mighty be, flee from the rage  
Of cruel will, and so then keep thee free  
From the foul yoke of sensual bondage:  
For though thine Empire stretch to Indian sea,  
And for thy fear trembleth MEDE and ARABIA,  
If thy desire have over thee the power,  
Subject than art thou, and no Governor.   

If to be noble and high thy mind be moved,  
Consider well the ground and beginning:  
For he that hath in heaven each Star fixed,  
And gives the Moon her horns and eclipsing,  
Hath also made thee most noble in his working,  
So that wretched no way may thou be,  
Except foul lust and vice do conquer thee.   

Thy rebellious heart therefore subdue,  
Suppress the vain passions of thy mind,  
Pull up vice by the root, thy heart renew,  
So shalt thou great rest and quietness find,  
And let not that evil thought possess thy mind,  
Because thou art a Prince and Governor,  
That the Law of thee should have no power.   
Plutarch the most excellent Philosopher, 
Plutarch master to Trajan the Emperor.  being Schoolmaster to the Emperor of Rome Traianus (borne in Spain) in whose time the Roman Empire was of greater possession than it had been ever before, or hath been since: fearing that the Emperor should fall into some vice, and might thereby something stain and blemish the excellency of his Empire, upon a time sent him a letter, wherein was contained that which followeth. Forasmuch (saith he) as Rome can not endure, a wicked and cruel Emperor, 
Plutarchy epistle.  and that the people are accustomed to attribute the offences of the Scholars to the Masters (as we have in example of Seneca, against whom they did murmur for the iniquity of Nero: and of Quintilian that was reproved for the disorder and boldness of his Scholars) I will frankly exhort thee, that the first thing that thou oughtest to do, for the conservation of thy Empire, is to reform thyself, and to enter into the inner parts of thy soul, and to pull out by the roots the vices that are there remaining besieged, and them by violence to everthrowe and beat down. For if thou do not foresee the same in time, in stead of commanding thou shalt become a bond man all the days of thy life: for the victory which we have of ourselves (without all comparison) is more worthy than that which is gotten of others: and then after thou hast subdued and beaten down thine own affections and desires, thou mayst freely take upon thee to command others. By which saying & others before, are manifestly declared that it is not the chief point that belongeth to a Prince (only to rule or command men) but it is requisite that if he will be obeyed of others, first to master himself, and overcome and vanquish his own desires and affections, otherwise of he give himself over as a pray unto wickedness, he shallbe thought as far unworthy the Sceptre and Crown, as he in no point doth merit to be called a man.   

¶ The fifth Chapter.  
How that if the Prince desire to have his Common wealth to be well governed, it is most meetest and necessary, that he himself obey and observe the laws, that by his good examples he may teach the vulgar and common people to do the like, and live in fear and obedience towards him.  
IF the Prince do desire to have the common wealth well ruled and governed, it is necessary that he tender himself obedient and subject, aswell to his own proper laws, 
The Prince aught to obey the laws.  as to others ordained and established by his ancestors, and namely to such as do concern the reformation of manners, which shall no ways derogate his dignity Royal: For there is nothing that doth further so much, or better induce the people to make themselves obedient to the laws, as when they see their Prince first of all endeavour himself to observation of those things which he hath straightly commanded. And therefore Solon that great lawmaker of the Athenians, being demanded what was best for the government of a city, he answered readily, That the Prince should observe & keep his own laws. jesus Christ perceiving the Scribes and pharisees to burden the poor people with rigorous commandments (of the which they themselves did not obey one) did reprove them grievously, and said to them: You bind heavy and unsupportable burdens upon other men's shoulders, but you yourselves will not once put to your finger. And for as much (as Cicero saith) that the heart, that mind, the oracle and answer of the common wealth is placed in the laws and ordinances which are made for the public administration, and do contain as it were the seat and mansion house of the same, it is most necessary that the Prince do tender himself obedient to the law: for the authority and force of a Prince doth depend upon the conservation of justice: and there is nothing that doth more set forth the majesty of a Prince, than that he do submit himself to the reason of the law written. Augustus Cesar Emperor of Rome, 
Augustus Cesar an earnest observer of Law●.  had the laws in such estimation and reverence, that having on a time broken the same (being overcome with choler for a just cause) was so sorrowful for the same, that he thought he should have died. The same Augustus on a time made a very strait and rigorous law for the punishment of adultery, after which law made, he had a daughter named julia, whose chastity was in suspicion, and in the end for her incontinency exiled: but afore her offence might be well verified, there was a Gentleman suspected to have had the company of her in dishonour: which thing the emperor understanding, as well by the common brute as by other conjectures that he had gathered, was constrained to dissemble the matter for avoiding the slander of his said daughter: but as fortune gave occasion, the gentleman by chance encountered the Emperor, and having no way to escape but must needs meet him, Cesar being pricked by just indignation to see before him the violator of his daughter's honour, took him by the hair of his head, saying: 
A just cause of anger of in Cesar.  thou vile traitor hast dishonoured me and my daughter: but this bold villain knowing the honour and bounty of this good Prince, said unto him with a stout countenance: Cesar, wherefore dost thou condemn me, & thus execute Sentence without any manner of process served upon me, as though I were condemned of the offence? thou dost contrary to the laws and ordinances made by thyself. Then this good Emperor being amazed in himself and ashamed of this light fault that he had committed against his laws, went home to his Palace, and continued two days without eating of any thing, so that he was near dead for sorrow. We have also an other marvelous example (which may seem hard of digestion to those who have not knowledge to understand what person he representeth that sitteth in the chief place of dignity, nor knoweth not what discretion and duty ought to be observed towards the superiors) of Fabius that young man, who exercising the Consulship, seeing one day his father coming on horseback approaching near the Consistory, commanded suddenly one of his officers, that he should go and will him to light of his horse and go on foot, which this good old man did with much pain (for he was so old and crooked that he could scarcely hold himself upright) whereat all the rest of the Council were ashamed for the insolenly of this young man, that seemed to bear so small reverence and honour to his aged father: but the good old man made so good an interpretation of this his Sons doings (knowing that he which kept that place aught straightly to regard the laws and ceremonies observed of old custom to the Senate) that incontinently after he was out of that place, with a joyful countenance in the presence of the Senate went unto him, 
A great love of the Father towards the Son.  being as it were half dead, and embraced him in his arms, saying unto him: My son, I do accept thee for my dear child, for I know and see thou art worthy to exercise the Consulship of Rome, because thou hast so good knowledge to defend the majesty of an Emperor (which thou dost represent,) and also the ancient statutes of our predecessors, which will that the Emperor himself shall obey the laws made and ordained by his forefathers. The memory of Zeleucus 
Zeleucus.  King of the Locresians, shall also be had in eternal memory among all men: who after he had made and instituted many good & virtuous laws for the government of his common wealth, among others he ordained one, that he who should be be taken in Adultery, should loose both his eyes: His own son by evil Fortune within certain days after, was taken offending in the same, and being condemned for it (according unto the Law and ordinance made by his father) was adjudged to loose both his eyes: but the people having a regard unto the deserts of his good Father the King, would have dispensed with the Son, and made humble request unto him, that it would please him to remit his offence. This good old man did all that he could by extremity to resist their request, showing them that according to his laws he aught to have both his eyes pulled out: but in the end being overcome with the importunate desires of the people, minding to satisfy them in some part, (and yet to keep his law inviolate) he caused a Theatre to be erected in all their presence, and himself and his son being mounted upon it, with an invincible constancy, 
Valerius Maximus  first pulled out one of his own eyes, and after incontinently pulled out one of his sons. So in using this marvelous kind of equity, he was merciful to his son, and very severe to himself, and all to the end he would give a testimony to those that should succeed him, how Princes aught first to put to their own hands to the work, and to observe their laws, as thou mayst see in these verses following.  

Zeleucus gave law to his Subjects all,  
That taken in adultery who should be,  
Should lose his eyes: but lo, such hap did fall,  
The Kings own son, into that snare came he:  
Zelencus bids that law be done strait way,  
Without regard: The people pardon pray:  
The King that would his law in force to run,  
One eye from him, another from his son,  
He takes, deserving thus the rather,  
Name of just judge, and pitiful Father.   
And Lycurgus the lawmaker to the Lacedæmonians (so much commended in the histories) never made any law, whereunto he did not first tender himself obedient. And Agesilaus king of the Lacedæmonians likewise, among his most commendable Sentences, was accustomed to say that he desired no other commodity of his kingdom, but wholly the advancement of his common wealth, and that it seemed (to his judgement) more profitable for the same to be ruled and governed by good and wholesome laws, than by good Princes: because Kings being overcome by their affections, may err and go astray as well as others, of whose doings the laws will take small place: And it is most certain (as the divine Plato saith) that as the Prince is, such is the people: 
Such Prince such Subiect●●.  And also Ecclesiasticus saith, as the judge of the people is, such are the Ministers: And in the book where Cicero doth interprets those Laws which the twelve tables do contain, there is one laws written that doth straightly command all Magistrates to live discreetly without offence, to the end they may be examples to guide and show the ways to others, where afterwards he addeth to these words: Even as (saith he) by the viciousness and covetousness of Princes the city is infected, so likewise by their continency it is reformed and amended: after he concludeth: If thou wouldst search (sayeth he) the doing of the old world past, thou shalt found that as the princes did always change their manners, so did also the inhabitants of their provinces. 
Antigonus writeth to Zeno.  Antigonus' King of the Macedonians. writing to Zeno (as Laertius teacheth) after many purposes alleged of doctrine and felicity, he brought in for his conclusion, that like as the Pastor shall be brought up and enriched with virtues, even so shall his flock be. And it is even very so, 
Herodianus  for Herodianus writeth that the citizens be but as the fignets of the Prince, for they do nothing but as they see them do. Agesilaus aforenamed (the very mirror and pattern of virtue) although he was King of the Lacedæmonians. yet nevertheless he would be seen oftentimes in the mids of winter (being old and crooked) go round about the town without having any apparel upon him, and many one marveling that he could endure it, did demand courteously of him, wherefore he did so: to this end, said he, that youth should learn by mine example to harden themselves to labour, and patiently abide all adversities that shall happen unto them. We read also in ancient histories, that the same ambitious Monarch Alexander being in the farthest part of Africa, was constrained to be three days together himself and his whole army without any thing to eat or drink: afterward having gotten vittuailes, 
A marvelous abstinence of Alexander.  he would see that all his soldiers should first be satisfied before himself would once touch any meat: His great friend Parmenio being astoned at this his great patience in forbearing to eat, demanded of him the occasion why he did so, to this end (said he) that my people seeing a proof of my patience in so dangerous a place. should be sharpened hereafter the more patiently to bear and endure the rigoures and extremities of the Wars. But why do we consume so much time to rehearse the examples of the ethnics, 
Act. cap 1.  seeing that jesus Christ himself (a witness irreprovable) did first begin to put the ordinance of the law in exercise, before he took upon him to teach others, as he said he came not to break the law but to fulfil it. Hearken a little to that which that zealous man of justice S. Paul hath written, 
Math. cap. ●.  speaking to those that were the breakers of the laws which they themselves had made and established: thou (saith he) that teachest others, dost not thou therein teach thyself, and yet thou dost preach that a man shall not rob and thou thyself dost rob: thou sayst that a man aught not to commit adultery, 
Roma. 2.  and thou thyself dost break wedlock: thou hatest Idols, and yet thou committest sacrelege: and glorifying thyself in observing the law, thou dost dishonour God in breaking the same. Aristotle 
Aristotle.  maketh none other d●fference between a King and a Tyrant, but that a King obeyeth the laws, & leadeth the course of his life after the ordinance thereof, 
The Tyrant governeth none otherways but by his unbridled desire. Aristotle in his Politics  and a Tyrant following the frailness of his own will, breaketh and violateth the Law, and is not governed by any other puissance, than by his unbridled desire and appetite, by the which being provoked he perverteth and corrupteth all order of justice. After he joineth that which followeth, worthy certainly of perpetual memory. And if thou wilt (saith he) consider Man in his dignity and perfection, he is the most marvelous, most excellent, & most noble of all other creatures: but if thou wilt consider him being at liberty and without the use of the law, thou shalt found him the most monstrous and abominable of all others. And Cleobolus one of the wisest men of all Greece, saith, he aught to use lest liberty that hath more than another. A Philosopher of Persia by a brief answer that he made to King Cambyses, giveth a worthy example of the difference between a King and a Tyrant, King Cambyses asked him if it were lawful for him to join in marriage with his Sister, there is (said he) no Law that doth permit it, nevertheless Kings and Princes do what pleaseth them. another Minion of the Court, desirous to flatter and please King Antigonus, (said unto him) that all things were lawful and honest for Kings, yea (said the King) very well, to the barbarous and ignorant people, 
A virtuous answer of A exander in a Flatterer.  but to us that have pollytike knowledge, apt understanding, capable of Prudence and justice, and that are instructed and nourished in good letters, there is nothing lawful to us which shall not be both good, honest and virtuous. I will tell you one notable thing more of this King, seeing it is in purpose to speak of him: being a puissant Ruler in Asia and the successor of Alexander, on a time he fell sick & was so evil handled by the rigour of his disease, that there was thought no hope of his life, but after that he was amended of his sickness, his friends began to rejoice of his health, to whom he said: well my friends, let no man lament the evil luck of my sickness, for amongst other incommodities which it brought me, it did me one special good turn, in making me to know that I am a mortal man, and so farther it hath made me to understand that for that great prosperity and puissance that I have had, 
Sickness is the cause often times that men do known themselves.  I aught not to look so high, nor to exalt myself as I have begun, because that this prosperity is no permament thing. But to return again to our purpose, Kings aught to be the first to put to their hands unto the work, and give us example by their good lives in what reverence and estimation we aught to have their Laws & statutes: for in so doing, they shallbe honoured and feared of their subjects, & they will have them in such great admiration for their good works, that they will not be so hardy to offend or commit any notable crime: for there is nothing that doth more provoke and stir the common people to virtue, than when they do see their chief and Prince the first that putteth himself in exercise of well doing, 
There is nothing that do the more stir and provoke the common people to virtue than to s●e the Prince the first to put it in execution. Eccle. ●0.  who is as it were a Theatre and glass that all the world should behold, or as common fountain whereat all the world should draw water: or as a lamp that should give light to all men. But to th'end that we should not seem to speak these things without authority, mark the sayings of the wise man in the ecclesiastics, who saith: as the Governor of the city is, such are the inhabitants thereof, the foolish King shall lose his people, and the City shall be well inhabited when it is governed by the wise, & if we will enter into the secrets of the Scriptures, we shall find that there have been many wicked Kings which have been cause of the ruin & destruction of their people. And that this shall be found true, you may read that jeroboam, king of Israel setting up calves of gold, did call his people from the honouring of God, and caused them to commit Idolatry, by means whereof these poor people become wicked, and for the same his wickedness his own house was pulled up by the roots, and utterly made ruinated upon the face of the earth, 
1. Kings. cap. 13.  and so the people of Israel walked in all those ways of wickedness that jeroboam did set forth. Let us go a little farther, we shall find that many Kings of juda, 
Evil & wicked Princes have always overthrown their people. 4 King's cap 25.  as Achas, Manasses and Amon, by their evil example caused the people to commit Idolatry, and for their execrable offences the Lord promised them to divert and overthrow jerusalem, and to send grievous persecutions upon the people of Israel, which he did afterwards. Behold lo how evil guides be as the trumpets that do stir all strife, and the torches that do set on fire the poor people to all vice and wickedness. And if by chance there be any found amongs the people which are not so far gone astray as others be, and that will not be induced to wickedness by the evil conversation and example of their Prince, yet nevertheless perceiving their King and Prince to be a vicious and wicked person, they will not give him the obeisance and honour that is due to him: for wickedness and sin carrieth ordinarily with it this commodity, it will 'cause him that doth commit the same to be counted an abject, and to be contemned of all men. But to the contrary, there is neither Sceptre, Diadem, Purple, or other work of Nobility that shall make the Prince to be more esteemed, and his subjects to be more prompt and apt to obey him, than the integrity of life, temperature of manners, and brightness of virtue.   

¶ The sixth Chapter.  
How that a Prince for his better perfection in the ordering and directing of his life, aught specially above all other things to be learned and also to have continual conference and Counsel with sage and wise men, which shallbe as the sinews and life whereby his Realm shall be sustained and maintained: wherein also is made divers and many discourses, of the honour and reverence that Princes in the old time have borne towards learning and knowledge.  
EVen as we for our part desire & wish that the Prince for his better perfection should be endued with virtue and godliness, always embracing the same as a daily companion: So is it expedient for him that he be enriched & beautified with Learning and science, that by the aid thereof he may be made more apt and meet to rule and govern his Subjects. Vegesius in his book of the Art of war, (among other things) willeth that a Prince should have singular knowledge and understanding in all Sciences and learning: 
Wised. 6  and the same is confirmed by the wise man where he saith that the sage and learned Prince is the stay & supporter of the people: 
Knowledge requisite for Princes.  & likewise he writeth in the proverbs that the wise and learned man shall enjoy the government. It is then very needful for a Prince to be furnished with all such knowledge as shall be convenient for the well ordering of his affairs: as with prudence wisely to rule, discretion orderly to command those things that are meet and convenable for his honour and dignity: continual vigilance over his common wealth: tempered liberality differing from covetousness: prodygalitie: Nobleness and majesty in his doings, with equity: good advisement and sober deliberation in all his enterprises and attempts, as well in peace as war. Solomon 
Solomon.  in his Proverbs saith, that the obtaining of wisdom is much better than any other profit or commodity that a man may receive, be it either in merchandise or in any other trade, and the benefit that groweth thereof is much more precious than the pure gold, and is of more greater price than any worldly goods or riches: and saith also there is nothing in this world that a man can wish or desire which either may or aught to be compared to it. For by this wisdom a man may win to himself immortal renown in repressing and beating down, and as it were bringing within certain limits, the unbridled and greedy desire of insacyate covetousness (wherewith not only Princes and great monarchs in the old time were infected in coveting to enlarge their kingdoms and dominions, but also all other men in their acts & human devices & inventions, (& all to make their names to be famous & everlasting) & the true and very mean to attain thereunto is this wisdom which is most meetest to be in a Prince: 
The Prince is the eye of the common wealth.  for a Prince in a common wealth representeth that which the eye doth in the frame of man's body, for the eye directeth and ruleth all the parts thereof, and doth preserve the same that it shall be without all danger and peril, and therefore if it chance the virtue thereof to be debilitated, that it can not do his office and endeavour, the rest of the body is like to perish and be destroyed. So may we justly speak of a Prince that is blinded with his own concupiscences and lusts, for both he himself and those whom he governeth, shall be in danger of peril and ruin. Let us note a little the counsel of this great King Solomon, 
Solomon.  one who did taste as well the pleasures as the thorns and troubles that do always accompany a crown and royal Sceptre, when he saith, Hearken ye Princes of the people, (if ye do delight in Kingdoms and Sceptres,) embrace wisdom to the end ye may Reign for ever: 
Wised. 6.  Love the light of wisdom you that be rulers over the people: the multitude of the wise, is the health and comfort of the Earth, and a wise and sage King is the strength of the people: and not content to speak this once, but he rehearseth the same in his Ecclesiasticus, saying: the welfare of the people, 
The stay of the common wealth doth consist in the wisdom of the Prince Proverb. 8. Cursed be that Realm whose prince is a Child. Deutre. 17.  consisteth in the wisdom of the King: as contrary the ruin of them in his folly. After he saith, cursed is that land whereof the Prince is a child: furthermore wisdom speaking herself, crieth out with a loud voice and saith: by me Kings do reign, and the Counsellors make just laws, by me Princes bear rule and government, and all the judges judge the earth. And the Lord amongst other things will that the King shall be fortified, and made strong with the doctrine in Deuteronomie, where it is said: when the King is set upon the seat of his Kingdom, he shall write himself out a copy of this Law in a book before the Priests and Levites, and he shall have it with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his GOD, and to keep all the words of that law, and the ordinances therein, so to do that his heart arise not above his brethren, and that he turn not from the commandments, neither to the right hand, nor to the left hand, but that he may prolong his days in his Kingdom, he and his children in Israel.  
Plato 
Plato.  that divine philosopher, knowing very well that no humane government could be establshed without the use and knowledge of sciences (said,) Common wealths shall be well and happily governed, when they are governed by wise and learned men, or by those that shall employ their studies to wisdom.  
And if ye will well consider the ordering of the ancient common wealths in the old time, ye shall find that they have been in more happy estate when they were governed by the Philosophers themselves, and did receive their laws & ordinances, 
The lawmakers.  than by any other means: as the M●telemans by Pitachus, the Cretenians by Pythagoras, the egyptians by Mercury or Olyris, the Bractiens by Zoroaster, the Persians by Oramasus, the Carthagenis by Caremundus, the athenans by Solon, the Sitheans by Zamolxis, the Cretensiens by Minos, the Lacedemoniens by Lycurgus, the Romans by Numia Pompilius the greeks by Orpheus, & the hebrews by Moses & Aron. Among all other, that floruishing common wealth of the romans hath ever been stored with many sage & wise governors, & hath been ruled by divers Princes exellently well enriched & beautified with all kind of learning, knowledge & virtue: & it is a marvelous thing to read (which seemeth in these our days ridiculous) how that many Kings and Emperors in times past have themselves ministered justice to every man, & did exercise the estate of judgement in their own proper persons, among which that noble Emperor Augustus Cesar, 
Augustus' Emperor and judge.  Emperor of Rome is worthy perpetual memory, for he was continually busied, in hearing the debates and controversies of his subjects, and to do them right and justice, according to the equity of the cause, so as we read in many histories he continued ordinarily, in that travel all the day long until night, and that with such zeal as that if he chanced at any time to be diseased or sick, yet he would have his bed to be set near to the common place of justice, or else in his own house in such a place that all men might have access unto him (as Suetonius the great Greek author witnesseth in rehearsing his life. 
Sueto. ca 33 The Emperor aught to die with travel. ) And when his dear friends did at any time reprove him for his great travel: he answered that an Emperor aught to die standing on foot with travel, and not in his bed at his ease. Vespasianus also exercised himself in the like things, whereunto he was so affectionated, that he was not only content to employ the same good will and diligence to the Romans only, but also did impart this his labour and industry to other provinces his neighbours. 
Philostra●es li. 7.  And (as Philostrates writeth in the life of Apolonius) Domitianus his son was also painful and diligent in those matters, 
Suetonu● upon his life. Dion Cassius. Emperors & Judges. Va●pas●anus, Domitianus Traianus, Adrianus, Aurelius, Antonius, Maximius, Commodus Pertinax, Severus, Saracula, justinianus, Fredericus, & Charles the great have all exercised the s ate of Judgement.  for he employed the better part of his life, to hear and determine the controversies between party and party. Aurelius' Victor, Emperor, was also a just judge and a vigelant. Traianus, one of the most virtuous emperors that ever hath been, took great pleasure in the like exercise, to qualify by justice the strifes and dissensions of the people (as Dion Cassius doth witness in his writing of him.) I could with these few in number rehearse many others, as justinianus, Antonius, Commedus, Saracula, Frederick, and Marcus Aurelius, of whom the memory is eternal amongst men. Plutarch rehearseth in his Apothegms, that Alexander was so singularly affected to the seat of judgement, as that on a time amongst others, when a promoter (accused a certain man of an heinous offence) he began readily to stop one of his ears, and being demanded why he did so, he answered & said, I will reserve the other ear to hear the party accused. Philip his father being in the seat of judgement, there came a certain man before him which had a plea against one called Machetas, and he not giving good ear to the matter did very lightly condemn Machetas without having any good consideration of his cause: this Machetas thinking that his cause deserved not such a Sentence, and saw withal himself deceived in the judgement thereof, (knowing also the great wisdom of Philip) was greatly astonished and said: I do appeal from this your Sentence (noble Emperor) wherewith the Emperor entering into choler, 
Machetas did appeal to the sentence ●f the Emperor be●●●e himself.  demanded of him: before whom thinkest thou to appeal from this my Sentence? (for it was an odious thing to appeal from the sentence of the Emperor) I do appeal said Machetas, before thyself: that it would please thee to consider better the truth of my cause. This good Emperor being moved with his persuasion, began attentively to consider and understand better the effect of his process, and finding that he had failed in the judgement thereof, he would not revoke his sentence, 
Reformation of Sentence.  but paid Machetas (out of his own Coffers,) the sum of money that he condemned him to pay. Behold lo, the virtuous exercise of these ancient Emperors and Kings. 
B●oke. 17. of his Eneidos.  And Virgilius also the first latin Poet, doth speak of Priamus, how he himself did sit in place of judgement, and showed justice to all men that came before him. And Agesilaus that was King of the Lacedæmonians, did accustom to do the like. And this virtue in rendering Right and justice thus to all men, 
Plutarque upon his life. The Kings of the Persians did always judge the causes of the people. Excellent men.  did win such glory to those ancient Emperors and Kings, and did so beautify them, that the Persians would not receive any King to reign over them, that did disdain to sit in judgement, as Philarcus hath written in Theneus. And Hesiodus an ancient Greek Poet writing of those things, saith, that there is three manner of people in this world, of the which one sort of them are endued with good wit and understanding, and are able of themselves to embrace the good and lawful things, dispose the present, and foresee things to come, without any instruction of others: and these sort of people do keep the first place in perfection, and are counted most excellent amongst men. The second kind of men are of a more weaker and debile nature, and not of so subtle a sprite as the others, nor are not able to give judgement of any thing of themselves, but the metal of them is very good & pliable, & they have discretion to obey the good counsel of others, 
The mean s●●●●.  & to follow the opinion of the wise and sage personages, and will moderate and rule themselves after their advise and counsel: and though they be not of so excellent a degree of wit as the first, yet nature hath framed them to do some thing that is good: and they keep the second place of honour and praise. The last k●nde be those which are altogether careless, and will not learn any thing, not, nor have patience that any man shall instruct or admonish them of their profit, nor will not have access to any books or other knowledge, 
Men of a perverse na●●●●.  whereby they may learn to be more wise and discrete: And these last kind of monsters be unprofitable, and unnecessary for the use of the works of nature, and so he concludeth, they are the very worst of all people: 
〈◊〉.  and thus Hesiodus by this his doctrine meaneth none other thing, but to condemn those which pass their lives as it were in a shadow, and feed themselves with Idleness (nurse of all vice, and wickedness) where otherways they might employ their time to study to achieve to learning and knowledge, in the which being well instructed, they might bring some singular profit in their Country and common wealth. But to return again to our purpose, it is a marvelous thing to read in what estimation and honour, she ancient Emperors, Kings and monarchs, have had learning and knowledge, and in what honour and reverence, they always had the learned and wise men. It is found in writing in the life of the Emperor Antonius (of whom we have spoken heretofore) that he gave to Apianus so many Ducats of gold, 
Amarpelous liberality of an Emperor. In what e●●●mat●●n learning was ●mo●gst the ancients,  as a great book which he made of the properties and natures of fishes, did contain lines. The Emperor Traianus did so greatly honour Dyon the Philosopher, that whensoever he went into the camp, he always had him with him in his own chariot, and so would bring him home again with that estimation, even into Rome, entering there with all his triumph. The Emperor Gracianus reading certain Verses of Ausonius, preferred him to the Consulshipppe, which was the greatest dignity next unto the Emperor. Octavianus the Emperor in that great wars that he had against Marcus Antonius, in Egypt, would not destroy Alexandria, one of the most famous cities in the world, and when his friends demanded of him, wherefore he forbore to destroy the same, for two causes (said he) the one because Alexander did build it, & the other for the love of the Philosopher Arrie which was there: this Emperor was so affected towards good letters, that he made Cornelius Gallus tribune of the people, only for that he was an eloquent Poet. Arianus for a certain history which he wrote of the gests of Alexander, was created Consul by the Emperor Adrian. 
A marvelous liberality of a covetous man.  And Antonius Suetonus writeth a thing almost incredible in the life of Vespasianus, that although he was a man all overcome with Covetousness, yet he favoured Arts & Sciences so much, that he gave to the master of every school yearly a thousand & five hundred Crowns. Atheneus writeth in his book Synosophistes, that Aristotle for his book that he wrote of the nature of beasts had of Alexander viii. hundred Talents of gold which were worth (after the computation of Bede in the book of Ass) four hundred & fourscore thousand Crowns, which Pliny doth confirm, in saying, that Alexander upon a fervent desire he had to see the same book ended, sent many thousands of men through out all Greece, Asia and Africa, with express commandment that all men should obey them in all those things that they desired touching fouling, 
480. thousand Crowns given for one book.  fishing, hunting, hanking, & other such like exercises, and all to the end the properties and natures of all beasts might be the better searched out. And if Homer the only Phoenix of all the Greek Poets, had lived in the time of Alexander, I pray you in what honour and estimation had he been, 
Alexander m●de 〈◊〉 pillow of the Jliad 〈◊〉 ●f Ho●e●e.  seeing he was so jealous of his Iliads, that he made a Pillow thereof, and did sleep upon it in the night? & when upon a day a certain man brought unto him (for a present) a Coffer wherein Darius did put his sweet and most precious ointments, having received it, he said: this Coffer I will make the treasurer of a more excellent Treasure: and presently he caused the same works of Homer to be laid in it, in the which he took so great pleasure, that even amongst his weighty affairs, he employed himself certain hours in the day to read the same: and one time reading therein (amongst other things) the commendations and virtuous exploits of Achilles, he lamented his evil fortune that he had not been borne in the time of Homer, that he might have had such a Trumpet to set forth his acts and commendations, as he was. Pompeius' an excellent captain amongs the romans after the victory which he had against Methridates, had never quietness in his mind, tilhe had visited Possidonius the Philosopher in his sickness, whereof he was advertised, 
A singular honour that Pompeius gave to Possidonius.  and not contented only to visit him in person, but the more to honour him, commanded that the standards and imperial ensigns that he had, should be brought thither with him, because he thought that Kingdoms and Empires aught to obey to Virtue and Knowledge: Lo, a marvelous devotion that he had to learning, for he never did use the like order, neither to King, Captain, or any other that he used to visit in such case.  
We find further that the ancient Princes have not been contented only to honour them living, but also after their death: For Ptholomeus king of Egypt builded a Church and a Pillar in the honour of Homer, as if it had been to the Gods. And also we read in the Greek histories, 
Seven Cities were in controversy for the bones of Homer.  that vij great Cities were of long time in controversy who should have his bones. This is a strange thing and very true that always the Tyrants themselves, enemies to all humanity, did give honour to learning. For Denys the Tyrant, king of Cicylia, by usurpation, did not spare by all the means and inventions that he could use, 
The very Tyrants did favour learning.  to win that divine Plato to come and visit him in Cicylia, and being advertised that he came, he went to meet him himself, and prepared his Chariot with four white horses, wherein he received him with as great triumph and solemnity as he possible could, for the great reputation and renown that he had in that time amongst the wise and sage persons. The athenans had Demostenes 
Demostenes.  in such estimation that they made a great Pillar to be erected for him, upon the which they caused to be written in Greek letters these words. If his body had been equal to his spirit and knowledge, the king of the Macedonians had not been victorious over the greeks josephus also the jew, 
Josephus captive.  being of the number of the captains of jerusalem, and lead prisoner to Rome, yet because of the books which he had made of the antiquity of the Jews, they did honour him with a pillar which was set in the rank amongst the others. Plutarch & Aulus Gelius writ, that Alexander in his conquest in Asia being advertised that Aristotle had published and put forth certain books of Natural Philosophy (that he had learned under the said Aristotle) wrote a letter unto him full of checks, 
Alexander not contented that Aristotle had published his books.  wherein he rebuked him and said he had done very evil, so lightly to publish his books without advertising himself thereof, seeing he desired to excel all others in this Science which he had learned of him: but now being thus made familiar to all men by means of these his books being brought to light, his hope was cut of for ever hereafter to attain thereto: for he did as much desire to pass all others in learning and knowledge, as he did to excel in all other things. But Aristotle knowing that this disease proceeded but of nobleness and virtue, he knew very well how to prepare a medicine for the same, and sent him an answer, that he would not leave of nevertheless, from proceeding in his former purpose, and said that his books were obscure, that there were very few or none that could understand them, if they had not his interpretation. Diogenes Laertius writeth, that Antigonus King of Macedonia, knowing the commodity of learning, and how much it was requisite for the government of a kingdom, and knowing also Zeno to be of great renown amongst the Philosophers of the sect of the stoics, 
Letters of king Antigonus to Zeno the Philosopher.  being moved with his sageness & wisdom sent unto him letters and express Ambassadors, whereof the content is thus written in Diogenes Laertius: Antigonus king to Zeno the Philosopher sendeth greeting. I know that I am more rich in worldly goods given by Fortune, than thou art, yet always thou dost exceed me in other things, in Sciences and learning, in the which consisteth the true felicity of this humane life: wherefore I do pray thee that thou wilt permit that I may see thy conversation, and enjoy thy presence, and if thou dost agree thereunto, thou shalt be assured that the goodness and learning that I shall receive at thy hands shall not be for the profit and commodity of one man only, but generally to all the Macedonians, for that he which giveth instruction and learning to a King, doth teach also all his Subjects. For always as the King is, such be his Vassals, and as the Captain is, such are his Soldiers.  
This good old man assoon as he had read his letters, for that he could not go to him himself (for his great age) sent him two of his Scholars well learned, which did assist him and gave him instructions for the space of five whole years, to whom the King did yield himself so tractable and obedient, that he died one of the most renowned kings upon the earth. And shall we pass under silence julius Cesar, one of the most famous Captains upon the earth, who had books as familiar with him, as armour, and would as soon give himself to read as to arms: who always assoon as he had satisfied his acts in arms, he would disarm himself, and go talk with the Poetes and Philosophers, and always in his journeys he either wryt, or else did read some book. The Historians writ of him one noble thing worthy of perpetual memory: 
Julius Caesar passing over a certain flood swimming, held his works in his hand that they should not be lost.  That being one day in Alexandria a Town in Egypt, (flying the fury of his enemies that did pursue him) he did save himself with swimming, and carried in one of his hands certain books which he had composed, declaring that he had in as great estimation the monuments of his mind, as his life. They which have at any time read his Commentaries, and considered the things therein contained, and specially the phrase of his Latin words, they may easily judge he was no less an Orator, than an Emperor.  
Themistocles 
Themistocles.  a noble captain amongst the greeks was as much commended for his learning and knowledge as for his valiantness, although he was one of the most renowned of all the greeks. Epamynondas likewise which was an other of the most excellent captains of the said Greeks was ever studious and given to learning. And Methridates, 
Methridates.  who by the space of xl 
All the most famous captains of Grece were lovers of learning. Paulus Emilius.  years warred against the Romans did not at any time abandon learning, but had always with him certain Philosophers and Orators, with whom he did always communicate his studies. Paulus Emilius also conqueror of the king of the Persians was a man much given to study, and was so zealous towards the Athenians that he gave unto them Metrodorus for to instruct their Children, and he himself not contented to spend all his whole life in learning, but to the end he would give a testimony to his posterity, how he had spent his life, did writ many profitable books for the world to come: 
A great number of Emperors that did compose books.  as Quintus Fabius the great, Marcus Brutus, Traianus, Adrianus, Marcus Antonius, Marcus Aurelius, Alcybiades, Scipio, Affricanus, Lucius Brutus, and many other Romans and greeks very noble in arms, and great lovers of learning did the like. And Hannibal likewise a most excellent captain, although he was of nature fierce, savage, and greatly estranged from all humanity, unfaithful, and hated of God and man, yet he had always the Greek and the Latin tongue in such estimation that he left unto us a book in the Greek tongue written with his own hand. And Alphonsus king of castle, a most noble and learned Prince, was so well exercised in the science of Astronomy, that even at this day we do taste of the excellency of his knowledge. And surely all these noble men left these monuments as examples to their posterity to follow.  
Therefore I think there is no heart so faint of feeble, that shall read the famous deeds, acts and prowess of so many valiant and noble men, but will be kindled and stirred up with an ardent desire to follow and resemble them, and set at naught this caducal life (which is but a moment) to acquire and get this famous as it were everlasting life, 
By knowledge & learning men shall procure to them selves immortality. 1 Kings. 3.  whose acts after their death have made them more glorious and shining than they were before in their life time. Solomon that celestial Orator, declareth very well that all things to him was nothing worth in comparison of wisdom & knowledge: For when he had his choice of the Lord to demand what he would, he asked of him wisdom to judge his people, and to discern the good from the evil, which he obtained in such abundance, that he passed all the Kings upon the earth, as well in wisdom, as in discretion to judge and govern his Subjects, and in such sort, 
Solomon surpassed all men in wisdom.  that by the fame and renown of his wisdom he drew unto him those which were in the extreme parts of the world (as the Queen of Saba) to visit him, to behold his Majesty, to learn instructions and wisdom of him, 
The Queen of Saba.  in which thing he hath attained to the glory of his father David who was so well endued with his celestial wisdom, that he pierced and entered into the most highest mysteries of heaven.  
But now if we cannot persuade our Princes and Kings by these so many examples of such a number of Emperors, Kings and monarchs, 
Counsel of wise & grave men is good for Princes.  to employ themselves to learning and knowledge: yet for default and for a supply thereof, we wish they would at the lest have about them men of knowledge, wisdom, and virtue, that may assist them, by whose wisdom and counsel they may the better decide all accidents: 
Proverb. 3.  for there is nothing more pernicious to a kingdom than when the head and chief thereof will not permit the council of the wise, or that he will prefer his own head before any others, leaving therein the doctrine that the wise man giveth, when he doth admonish us that we should not trust to much in our own wisdom: which is also confirmed by the Prophet Esay, 
Esay. 5.  when he saith, Woe be unto them that are wise in their own sight, & think themselves to have understanding: as S. Paul also to the Romans writeth, that we must take good heed we think not ourselves wise in our own conceits. 
Roma. 22.  For many Kings and Princes have maintained their Realms in great honour and prosperity by the wisdom and council of sage and discrete persons that governed them. 
Many kingdoms maintained in great honour by council of the wise.  As Philip King of M●cedonia had a Lieutenant called Antipater, by whose wisdom and council he obtained many victories. And when upon a time as he was at his rest, there came one who showed him that his enemies did approach, and that he should take heed, and stand upon his defence, lest he were surprised: He answered and said to him, let me take my rest and repose myself (I pray thee) for I know certainly that my Lieutenant Antipater watcheth for me. 
A marvelous affiance in a friend.  Declaring hereby the special affiance and great trust that he had in the conduction and great vigilancy of Antipater, having often times approved his diligence in more perilous places. 
Antipater fri nde to king Philip.  Thus if the Father was happily ruled by the council of Antipater his son, Alexander was no less by his Ephestion, who loved better the virtue and the nobleness of his Master, and also his own reputation, than he did all his riches.  
Alexander upon a time received letters (being in Asia) from his Mother, whom he had left as Regent in his kingdom, wherein she did signify unto him certain treasons that one had devised against him. Assoon as he had read them, he gave them to Ephesteon, and when he had perused them over, Alexander took of a Ring from his finger wherein was his Seal, and incontinently sealed up the mouth of Ephesteon, declaring thereby that he should keep secret the contents thereof, 
A great affiance that Alexander had in Ephesteon.  such affiance had he in his fidelity. And it is a thing almost incredible to hear of the good will that Alexander bore towards Ephesteon, for when he heard of his death, (he loved him so dearly) that all the pomps, magnifices, and ceremonies that he could any ways invent and devise, were employed at the Obsequys of his Ephestion: for he bestowed all the ointments, 
Alexander bestowed upon the funerals of Ephestion his dear friend ten thousand talents of gold, which is after the account of Bude six millions of gold. Plutarque Armanus & Theodorus affirm the same.  sweet odours, and balms that he could by any means procure, and caused him to be covered with purple and other curious clotheses, as if he had been some Prince or King. He caused also a Sepulchre to be erected over him, so curiously wrought with all excellency of architecture decked and enriched with so many Images of gold and other precious things, that (as Plutarque and Theodorus writ in the history of Alexander) his funerals cost him above ten thousand talents of gold. And be not amazed if Alexander (magnific in all his doings) bestowed so great charges on him, for he did so much esteem the faithfulness of this his friend, that he thought there was none worthy to supply his place, and accounted his friendship more dear to him, than all the riches of his Realm. And it is true as Aristotle saith in his politics, that friends and counsellors be Organs and members of a kingdom, who are no less necessary than the very body.  
We have also a notable and strange example of amity in Zopirus (most affectionated friend of Darius' king of the Persians) who perceiving that the said Darius his Master had a long time besieged Babylon, without prevailing any thing therein, and that there was little hope of victory: and seeing his said Master withal greatly tormented and afflicted for the destruction of his people, 
The incredible amity of Zopirus to Darius his Master.  which he had lost in the pursuit thereof: to the end he would comfort him again, he determined quickly either to make an end of his own life, or else to recover the town again. And presently the better to perform the same, he cut his own ears and nostrils, and fled into Babylon. Afterwards being there, feigning himself desperate and mad, he began to speak evil of Darius, and promised the babylonians the victory, and that he would not cease to spend the rest of his life to invent all the means possible to be revenged of Darius' cruelty towards him.  
The babylonians seeing him thus bemangled and cut, they were the easier persuaded that he had received this great injury at Darius' hands, and thought that being thus confirmed in enmity toward Darius, 
A subtle invention to deceive the enemy.  he would the rather seek means to overthrow him and his kingdom, because he knew all the whole secrets of his Realm. And thus the babylonians being deceived by the subtlety & fineness of Zopirus, did determine amongst themselves, to commit the government of Babylon into his hands, and to make him chief & captain of their army. But he that knew very well how to play his part (when he was in full possession of all their liberty) he gave Darius' entry into their town, and afterward put all his army into his hands. Darius' being informed of this act, and by what means he was made Lord of Babylon, he could not be stayed from weeping for the great joy he had conceived of the friendship of Zopirus. Afterwards being greatly sorry for the hurt and defacing of Zopirus, did swear by the immortal Gods, he loved better to have a perfect Zopirus, than to be Lord and Master of ten Babylon's.  
The romans have in their histories the like example of friendship, 
The like histories for the Romans  but yet not so much to be marveled at as this, because it is the friendship of the Child towards the Father (wherein there is a more duty than is required of one friend to another.) Sextus Tarquinus feigning himself to be evil entreated at his father's hands, 
Sextus Tarqvinius did beat himself with rods to deceive the Gabinets. Light credence is noisome.  did scourge himself with rods, and fled to the Gabiens that were besieged, amongst whom he got such credit, by means of his subtle and crafty inventions, that he persuaded them to believe he had conceived great hatred against his father, and that he should never be satisfied in his mind, until he were revenged of his cruelty towards him: and if they would therefore repose themselves upon him to direct & appoint their affairs, he would handle him with such rigour, that he should never in his life hereafter have will to make wars again with any people. The Gabiens (alured by his flattering and sweet persuasions) made him chief and Captain of their Town, but within a little time after they understood how that by their overlyght credit they were deceived, and in satisfaction of their folly, their Town was delivered into the hands of his Father Alexander, a man that was never satisfied in exalting those that did give themselves to be ruled by the council of their friends, declaring thereby in what estimation he had those that in weighty matters did use council. 
Alexander jealous of the glory of Achilles.  As he sailed one day over the Sea Helesphont,) to go to conquer Asia) passing by Troge, he would needs see the Portracte of Achilles, that was set upon his Sepulchre: And after that he had considered it well and beheld it at his pleasure, even as a man envious at his glory and fame, with a great sigh (said,) certainly Achilles thou hast been one of the most happiest men in all the world in two things, in the one that in thy life time thou hadst so faithful a friend and companion in arms as Patroclus was, which accompanied thee even unto thy Sepulchre: in the other thou wast more happy, that after thy death thou hadst such a Trumpet to set forth thy acts and deeds, as that great learned Poet Homerus was, who hath so highly sounded them abroad, that the whole earth doth hear thereof.  
This invincible Monarch had this Greek Poet in so great a reverence, that he called his Iliads, Viaticum, a necessary thing for those that will exercise and follow the wars, and serve as an instrument to inflame and stir them up to magnanimity, because that the ruin of Troy, and the prowess of Achilles, with the commendations of a great number of excellent Captains be so well described and painted out therein so to the life, that it will provoke such as shall read the same to follow their doings, whereby they shall consecrated their names to immortality, as these other have done.  
And further he had so well printed this magnanimity and nobleness in his spirit, that he commanded straightly all those that had the oversight of his Provinces, that they should not suffer any man that professed learning, to enterprise to writ or set forth his gests and praises in their works: doubting that some one would take the matter in hand that was not sufficiently learned, 
This which is here attributed to Alexander, by others is referred to Augustus Caesar as Suetonus doth witness in the life of 12. emperors  to describe his acts, nor give him the honour and praise worthy his deserts: and said, that his renown might be obscured and darkened, if it should be set out by such as were unlearned and little exercised in those affairs, as a precious stone would be that passeth thorough the hands of many workmen, which in overmuch handling would in the end become so slubbered, that it would loose his clearness. And he had not this opinion only of those which professed liberal sciences & disciplines, but also of others more base, and of an inferior degree. For he defended also upon great penalties throughout all his Empire, that no Painter, Engraver or Carver should make any. Image, Portraiture or Table of him, were it either in copper, or in any other matter (except only Appelles, 
Pliny and Horace.  one of the most excellent and renowned Painters upon the earth.)  
But to the end we will not go far from our first matter, which was to entreat how requisite council is to those that do command others, Homer (the worthiest man among the greeks) did very well confirm, when he said that Agamemnon the King and chief Captain against the troyans, 
The desire of Agamemnon  making his prayers to the Gods, that they would grant him ten such counsellors as Nestor was, the better to bring to pass his enterprises (having with him at that time Ajax and Diomedes Captains very well exercised and approved in Martial affairs) did never desire either ten Aiaxes, 
Homerus lib 2.  or ten Diomedes, knowing very well how greatly the good council of Nestor did serve him to purpose, and how much profit and commodity it always brought unto him in all his affairs, to prevent any thing present or to come, when he did receive the same, and followed it.  
Philip of Macedonia, father to Alexander, did so much bewail the death of a dear friend of his called Hipparcus, that he was almost dead with care. And when his friends did seek to comfort him, and to put him out of his mind, alleging that it was time for him to die, considering his many years, and that death was more necessary for him than life (if he had good regard of his old age) it is true said he, but certainly it is great grief to me that I have not recompensed his wholesome counsels and the long and painful services which I have received of him in times past: wherefore perceiving very well I cannot now acquit the same, this my unthankfulness shall be a burden to me and my honour for ever. 
An Epilogue of the things before said.  And now having brought forth by the testimony of many profane histories, as well Greeks as Latins, how necessary it is for a Prince (that will govern his people well) to have some wise and sage men about him, by whose council his Realm shall be better ruled and governed: it now resteth to confirm the same by the testimony of the holy and sacred Scriptures.  
Moses' the great law giver to the Hebrews, 
Testimonies of the holy and sacred scriptures.  when he complained to the Lord his God, that he could not govern such a multitude of people (as he had) considering the murmurs and seditions that they continually raised against him, he was commanded by the Lord that he should choose out lx men which he knew to be most ancient, wise, and of the greatest estimation and credit amongst the people, 
Num. 11.  and he should lead the same to the gate of the Tabernacle of witness, to the end they might assist and aid him. And after the Lord said unto him, that he would take of the spirit which he had given him, and put upon them, that they should bear mutually togethers the charge of the people. 
Hester. 1.  Likewise king Assuerus being contemned of the Queen Vasti his wife, would not punish her of his own authority, but he gathered together the wisest and sagest of his Province, after whose advise he did determine of her fact.  
Romulus the first founder of Rome, knowing how difficult a thing it was to rule the common wealth, he ordained an hundred Senators, of the most wise and ancient men of Rome, to help him in the administration of his common wealth. Let therefore Kings and Princes take it for a certain truth, that for the conservation of their mightiness, and the preservation of their Realms, they must above all things deliberate and moderate all their doings and enterprises with counsel and good advise, not running headlong thereunto without all order and reason. For there is nothing more enemy to verity, justice, and Equity, than overmuch rashness.  
Quintus Curtius in the life of Alexander doth recount, that as he upon a time was sorrowing with himself that he had rashly passed certain affairs, 
Virtues of the said Alexander.  whereof he did repent him afterwards, he took in hand to entreat of Virtue, amongst certain of his se●●untes that he was most affectionated unto, to whom af●●r many exhortations and other documents he declared that a King aught to premeditate three times upon every thing that he shall do, before he put it in execution. For when the Prince (said he) committeth any offence, he must think he doth it in a Theatre, where all the whole world shall see him and mark him, and that more is, his offence and fault is almost incorrigible, because it floweth & spreadeth itself amongst all the people. The wise man likewise desiring to repress those first and sudden motions that are in men, 
prover. 19  doth say in his proverbs, that he which moveth his feet to fast, often times stumbleth, and doth with his overmuch haste bring with him repentance. Afterwards he addeth in his said proverbs, My son, do nothing without council, and then thou shalt not have cause afierwardes to repent. Behold lo how by the lessons and instructions before said, Kings and Princes may gather, that learning and knowledge are things very profitable and commodious for the dignity royal, and doth marvelously deck and adorn the same. And likewise they may learn in them not rashly and without advisement to pass over their affairs: but always call unto them wise and sage council to decide all their actions and doings.  
And now for conclusion, 
The council of young men perilous to Princes.  for as much as we have entreated of council, it is necessary that we do somewhat exhort them that they do very rare or seldom accept the council of young men: and specially of such as have been delicately brought up, and that do rather follow most willingly the swinge of their unbridled wills, than the way of virtue. And this is most chief recounted unto us by Aristotle, 
Aristotle.  Prince of the Philosophers, who forbiddeth expressly, that they shall be made the chief or head of any Province or Council, for their counsel is to be suspected. But to the contrary, that the Prince shall always have about him such as be stayed in age, and sober in council, and that have great experience in all things, conjoined with integrity of life, and virtuous manners, such as commonly is found in old men, which (as S. Jerome writeth) are feeble in all the powers of their bodies, 
S. Jerome. Plato in his Sympose.  but increased in wisdom and council. Which thing is wisely taught also by Plato in his Simpose, where he saith, that although the corporal eyes begin to be weakened and lose their puissance and strength yet the eyes of the mind do see more clearer, and be made more subtler and sharper.  
Aristotle in a certain place demanding a reason wherefore old men be commonly more fearful, 
Wherefore old men be more fearful than young men.  than young men: answereth and saith (amongst other things) that the great experience that they have of the mischiefs past, doth make them to be in such fear. But such consideration cannot enter into the minds of young men, being lusty and hot in all their actions and doings, because they have not yet proved the rigour of Time, nor force of Fortune.  

plutarch  plutarch that worthy Philosopher doth teach us, how that a City is more happily governed by the council of old men, than by the force and strength of young men: and antiquity also hath attributed so much to number of years, that if there rise question to put any thing in execution of importance, always old men (by common usage allowed by Nature) are preferred thereunto. Titus Linius Prince of the Latin Historians doth writ, that when the romans had determined their punic wars, 
Ambassadors aught to be ancient & wise men Macha. 5.  they chose the most ancient of the people to make their Legates and Ambassadors into Africa. And it is written in the book of the Maccabees that King Antiochus sent an ancient man of Antioch to convert them to their law. And this thing was had in use and observed immediately after the beginning of the world by Abraham, who did sand into Mesopotamia the most ancient of his Servants, to entreat of the marriage of his son Isaac, 
Cap. 24. Nume. 22.  as it is written in Genesis. Balaac also King of Moab, sent the most sagest and eldest for Ambassadors to seek Balaam to curse the people of Jsrael, as it is written in the book of Numbers. 
Denis Halicar.  And as Dennis Halicarnaseus writeth likewise, that Ethuriens willing to entreat of peace with Tarquin, chose out of every town one ancient man, for the accomplishment of their Legation. Abraham that good patriarch, knowing very well that wisdom and sageness did for the most part accompany white hears, 
Genesis. 29 Solon. The romans. athenans. Lacedemoniens. Stobeus sermon 122. The praise of aged and ancient men.  ordained for chief of his house the eldest and ancients of his servants. The ancient romans in the election of their Magistrates, did always prefer the most eldest. Solon the lawmaker of the athenans did forbidden them to receive any young men to the rule of their common wealth. And Cicero in his book De Senectute writeth, that they did use the like in Macedonia & in the isle of Ta●rabanum they do not choose their kings of the offsprings of Nobility (as we do accustom) but they choose him for their Prince that is most ancient, wise, and sage. The Arrabians likewise, assoon as their King is dead, they choose the most ancient men to rule and govern their Province, as writeth Diodorus Siculus. julius Frontinus writeth also that L. Paulus did wish for the public profit and commodity that Emperors and the chief of armies should be ancient men. Philostrates in the life of Pelonius writeth that Vespasianus being of the age of luj years, did excuse himself (when he was chosen to receive the government of the Empire) and said he was ever young, thinking that his years were not sufficient to execute so great a charge. And is it not written in the Ecclesiastes that cursed is that land that hath a Child to their king? and amongst other threatenings that the Lord sendeth by Esay to his people, he promiseth to give them young kings, as though he would say, I will send you destruction & ruin. Fulconius Nicomachus made a continual prayer to his Gods, wherein he prayed them that they would defend the land from a young king. And it is a marvelous and strange thing to behold that brute beasts, even by the providence of Nature, will rather obey to the old, 
Pliny lib. 8. cap. 5. Age honoured among brute beasts.  than to the young, as Pliny a great searcher of the properties of Beasts, doth witness to us when he saith, that amongst the Elelephantes that most ancient do guide and lead the troop, and the other go after, & acknowledge them for their heads and chief. Aelianus the Greek Historian writeth likewise that the little Ants going into the fields to make their provisions for the winter, suffer the most ancient to go afore, and are contented to be guided by their order and advise.  
Now the Prince being thus instructed by such a number of histories (here before rehearsed) in what reverence and estimation the ancients had always old age, and that they have happily been aided by their counsels: it is necessary then that they do not determine of any weighty matter with out their advise, council, and assistance, following therein the council of the Prophet job which saith, that wisdom and sageness doth remain in the old and ancient men, 
Cap. 12.  and in the plurality of years consisteth experience and sapience: as contrary in youth, lightness & inconstancy ever prompt and inclined to all evil, who when they once go astray into wantonness and insolency, they do not only animate themselves, but likewise they do infect those that follow their advice and counsel. What happened to Roboam, in rejecting over lightly the council and advice of the old and aged men, 
Kings. 3.  & admitting youngmen? but even the loss of the better part of his Realm and Kingdom: we have also an other example of two Kings of Juda, the one Ieconias 
jechonias.  being counseled by jerimie, obeyed thereunto and found it very profitable for him: and the other Sedecheas, 
Sedechias.  very obstinate, would not believe him but being hardened in his malice was cause of the ruin of his City: & generally of all the people. 
Kings 12.  We could more easily allege an infinite numbered of examples by the which ye understand of many subvertions & strange accidents that might have fallen upon many Kingdoms and Empires, because they did lightly and without good consideration, commit themselves to be governed and ruled by the advice and council of youth. But forasmuch as it is not our principal intent so highly to magnify old age, that we should thereby seem to deface and cut off all hope from young men, to be called into Prince's services, and to 'cause them to lose thereby the celestial gifts that the Lord our God hath imparted to them, I will allege an infinite number of young men, as well out of the sacred scriptures as other profane authors, that have painfully traveled in the administration of the common wealth, and which by their worthy and famous acts have merited to be preferred before the aged: 
jeremy a young man. Daniel a young man. jeremy. 1. Daniel 3 Sc pio Affricanus a young man.  is that young Prophet jeremy who was ordained by the Lord, over people and kingdoms, to pull up by the roots, destroy, make waste, to build, and plant: and that young infant Daniel, which was in his young years made a judge: and Scipio Affricanus, was not afraid in his young years to demand the dignity of the Aedilicial, to whom it was said his capacity was not sufficient, nor his years agreeable for the same, who answered he had years sufficient if the Senate would dispense therewith, as he made it very well to be known afterwards: for where virtue is lively imprinted and rooted, the few numbered of years can not darken it. Likewise Caesar made it to be understanded, 
Young men's preferred before old men.  that prudence was not to be measured by years, who was suddenly cut off by death before he could perform all his devices and purposes. And Rullius Decius, corvinus, Sulinus, Flaccus Manlius, Torquatus Germanicus, and an infinite numbered of other rulers of common wealths even as obortives and maugre their years were chosen and set up in dignity, but with such a testimony and ornature of their virtues, that they have left good cause to their posterity, to judge that the advancements of the common wealths hath not consisted only in the white hairs of old and ancient men.  
The athenans bear good witness thereof: who were delivered from the cruelty & servitude of the Lacedæmonians by the worthiness & nobleness of Iphicrates, 
Jphicrates being of the age. of xxv. years, was chosen captain of the athenans against the Boetians.  being but of the age of xxv years, who (above the hope that was looked for of one of his years) did restore them to that state that many aged and valiant captains, (losing their travail and labour) could not by any means accomplish. And we leave to speak of Alexander, being but only at the age of xxxiij years (the very period of his age) was Monarch of the whole world: and not contented with such victory as he had gotten, but caused the earth to be digged, thinking that he should find an other world to conquer. O a great nobleness of a Prince, that thinketh he hath done nothing, if there remain yet any thing to be done. It is not therefore now my purpose as you perceive, to exclude and banish young men from the presence of Princes, no more than I covet to speak evil of them: but because I do desire (for the perfection of the Prince) he should be without all fault and blemish: even so for that the counsel of old and ancient men is more assured & less suspect than the counsel of young men, I do wish in the respect that they would more frequent the one than the others.   

¶ The seventh Chapter.  
How that Kings and Princes aught chief and most principally to have the estate of christian Religion in great reverence and estimation, and to show themselves lovers of the same: and that they aught also to be very diligent and careful to punish the blasphemers and contemners thereof, and withal to purge their dominions and realms of all heretics and Sectaries: for the which there is showed many examples of erroneous sects, together with the false doctrine of Mahomet, his life and death, and by what means and subtlety he hath suborned and seduced so many people, and how many Emperors, kings & princes, after they had persecuted the faithful of the Church of God, did not escape the sharp vengeance of his wrath, but died in the end of some shameful and horrible death.  
WE have here in this last Chapter entreated generally of such virtues as are meet and convenable for Princes, for the worthy governments of their realms and dominions: and now we will speak of one special virtue, 
Holiness and piety towards god and religion is required of kings and Princes.  without the use and practise whereof all the others are but vain and of no value, and that is holiness and piety towards God with an ardent affection and zeal to his true religion which with Princes aught to be had in more greater recommendation and estimation than their own proper lives. 
Josias one of the most worthy Princes that ever bore sceptre.  josias one of the most virtuous princes that ever did bear sceptre, after that the book of the law was found in the temple, and that he had heard it read, he assembled all the most ancients of the people, and being accompanied with all the Prophets and priests, went into the Church, 
Paralipo. ca ●.  and there sitting in his seat royal, made an alliance before God, to obey to his commandments, statutes, and ordinances, 
Divine instructions of Prince's.  and made all his subjects to promise' that they should accomplish all the words of the same alliance according to the covenant of the God of their fathers, which they did observe and keep during all the time of the life of this king josias. There is one notable lesson written in Deuteronomie for kings and princes, where it is said: 
Deuteron. 2.7. solve. ca 1.  You Princes and kings which are set upon the throne of your kingdoms, receive the law and have it always with you, and read it all the days of your life, to the end you may learn to fear the Lord your God, and to keep his laws, and commandments, 
Wisdom. 7.  and see that it do not departed your mouths, but think of it day and night, that you may accomplish all that is written therein, 
The prosperity of princes lieth in the fulfilling the law. Daniel. ca 2. A profitable exhortation of Daniel give to princes. The threatenings of G●d to wicked P●in●●● W●s ●ia●  and then your realms and kingdoms shall prospero with all joy & felicity: open your ears you that judge the costs of the earth and rule the multitude, and take pleasure in numbers of people: authority and power is given you of the Lord and strength from the highest, who (as Daniel sayeth) changeth times and ages, putteth down Princes & setteth them up, and chooseth them amongst the most humbliest sort of men. Receive discipline and be learned, you that judge the earth, serve the Lord in fear, lest he be wroth, for he will look upon your doings, and will search your thoughts, because that you (being ministers of his kingdom) have not judged rightly and justly, nor have not regarded the law of righteousness, nor have not walked in the paths of the Lord. He shall therefore appear to you in his rigorous judgement when he will judge severely them that have sitten in the seat of judgement: and the mighty ones shallbe mightily tormented and punished. Enter into yourselves therefore you Princes, and despoil yourselves of these human affections that hold your eyes blind, 
1. Kings 2. kingdoms do always prospero when they are governed by good and virtuous princes 3 Kings. 3. Idolatrous kings and contemners of religion. Hospitals ought to be had in remembrance amongst kings and princes.  acknowledge the graces that the Lord hath bestowed upon you which are comprised in the secret mysteries of this heavenly philosophy. The kingdoms of Israel did always prospero very well as long as they were governed by good and virtuous Princes, as David, josaphat, Ezechiel, and josias, who had always the fear of God before their eyes: but to the contrary, under Achab, Manasses, Ammon and other such wicked idolaters, and contemners of true religion, they were always tormented and afflicted, and in the end utterly overthrown. For during the time that Solomon walked in the ways of the Lord, he possessed his kingdom in tranquillity: but after that he had builded temples to Idols, all the world was against him. It is man's duty, and most chief required at the hands of Princes, to have the house of the pure and sacred places in remembrance: And specially those that are without relief, decayed and become almost ruinated by continuance of time, according to the example of that good prince David, who spdéeily and with all diligence re-edified the tabernacle, and his son Solomon (with a marvelous magnificence) the Temple of the Lord. Zorobabel was greatly commended because that (after from the captivity of Babylon by the aid of Esdras) he re-edified the temple of the Lord. 
1. Macha. 4. 1. Esdras. 3. The church shall suck of the breasts of princes. King's nurses of the church Esay. 6.  As likewise judas Machabeus did restore the temple polluted and profaned by Antiochus. But what a gracious testimony have we in Esay, of the alliance that kings have made with the Church? Where he saith, The kings and princes shall give thee milk, and shall be thy nurse's, they shall do honour and reverence unto thee with their faces flat upon the earth: kings shall walk in thy light, and shall build thy walls, they shall bring unto thee gold and silver, and shall serve thee, thou shalt suck the milk of nations, and thou shalt be nourished of the breasts and teats of princes. 
The christian church is figured by I●rusalem.  O Jerusalem, thou holy City of God, all the countries upon the earth shall worship thee: strange nations shall bring thee presents, and shall worship the Lord in thee, and shall accounted the earth holy where thou standest: they that shall contemn thee, shall be accursed: and they that shall blaspheme thee, shall be condemned. 
job. 14.  But those that shall build thee shall be blissed. By the pattern of this church is figured the Christian Church: And when Kings and Princes have established and set in order all things that is necessary concerning true religion, they ought with great discretion and policy, to devise and establish laws to chastise and correct the infinite numbers of perjuries & blasphemies, which do reign amongs the people, and that with such severity as they may taste of their justice. 
The second thing required at christian princes hands is to punish the blasphemies and perjuries amongs the people.  And forasmuch as the majesty of God is thereby contemned (if by their negligence the same do remain unpunished,) they shall be accountable for it before God, who will shoot the arrows of his wrath upon them, and upon the earth. For if we be ready and diligent to chastise them that be condemned of treason, or that do backbite & speak evil of Kings and Princes, & that presently for the offence committed, we hung them, burn them, quarter them, and confiscate their goods: Why should we not be much more zealous to pursue them that do contemn the Majesty of God: before whom and to whom all shall obey and bow their knees, specially being straightly commanded thereunto by the Lord, where he willeth, that blasphemers shall be chased out of the City, 
Blasphemers must be stoned to death.  and that the people shall stone them to death?  
King Nabuchodonosor who of an abominable tyrant was become the disciple of Danyell, did ordain that if any Nation or people did blaspheme the name of the God of Danyell, that he should be cut in pieces. 
Daniel. 3.  King Darius likewise wrote unto all his subjects, that they should fear the God of Daniel. And we have many examples of a great number of Kings, Prophets, apostles and bishops, as Samuel, josaphat, Moses, Artaxerxes, and Darius, who did stone to death the blasphemers: and amongst all others that good king Joys, 
Blasphemers by t●● law of good king Joys was made thrusting through the tongue.  did make a law, that such blasphemers should have their tongues thrust through with an hot iron. (But this vice is so common at this day, that if all that do offend therein should be thus punished, all the Smiths upon the earth would not suffice to heat the irons:) seeing than it is so, that Kings and Princes be patrons, proctors and the children of the Church, they aught to gird their swords about their loins for the honour and glory of God (as the Psalmist doth teach them) that is to say, they should employ all their chief study and care therein, 
5. Ambro 54.  and to travel by all means possible to cleanse their realms and dominions of these ravening wolves, 
Heresies must be punished by Princes.  false Prophets, seducers of the people, erroneous teachers, and hypocrites, that would seem to be discreet and sage before the eyes of the world, and to be wise in their own conceits, and yet in deed are but asses and fools, replenished with all ignorance and blindness, 
The persecution against the faithful hath endured from the ●●●e that Je●●● Christ ascended into Heaven until Con●●●●tine the Emperor which is 300 years or there abouts  blind, and leaders of the blind, resisters of the holy Ghost, and the truth, and given up into a reprobate sense. For Satan the prince of this world as S. Paul writeth doth so blear their eyes, and so shut up their minds, that having their eyes open, they see not, and in hearing they hear not. And this proceedeth of the furious rage of the Devil who stirreth them up against God and the ministers of his word. And such troublers and persecutors of the Church have begun and endured even from the time that jesus Christ (our redeemer) ascended into Heaven, until the time of the emperor Constantine the great, which continued near. 300. years, during which time the poor church was marvelously afflicted and troubled: as under the government of Nero, Domitianus, Traianus, Adrianus, Antonius Severus, and Diocletianus. For always when it was thought the Church to be in most best peace and tranquillity, 
Great persecution of the Church.  whereby men's hearts waxed careless with overmuch idleness and want of zeal, and such as aught to have been the chief conservers and maintainers of true and sincere doctrine were negligent and had no regard thereof: then by and by the Devil stirred up sturdy and furious spirits, flattering and ambitious minds, to sow false doctrine, 
Idleness nur●e of all here●ie.  to deface the truth, and did engender great confusion in the Church: as when by the means of Constantine the great, the Church had gotten some tranquillity and rest, behold incontinently the fury of the Arrians, Pelagians, Manichees, Eunomyens, Macedoniens, Nestorians, eutychians, and many others began to spring up to so great a hindrance and decay of the Christian common wealth, that the wounds thereof hath well appeared too all the posterity following: and not staying at all these persecutions, but even then that false Prophet Mahomet (most wicked of all others,) began to exalt himself, who by his cruel malice hath infected the most part of the earth.  
And for as much as his beginning is recounted sundry ways by many Authors, (too the end I would give some pleasure too the Reader, and to satisfy the request of a gentleman, a friend of mine, and for as much also as just occasion is now offered,) I will faithfully and truly rehearse that which I have red as well in his Alk●ron as in other ancient authors, and some others that of late have written any thing of his life.  
And because that no man shall think that I do writ here upon the report or credit of others, or that I have hereunto added or diminished any thing, after mine own fantasy or devise, I will give the Reader to understand, what Authors I have chief followed in this treatise, to the end, that if he be desirous to have a more full or ample Discourse hereof, I will sand him to Aeneas Silvius, otherwise called Pope I●●us, Pomponius Latus in the abridgement of the Roman history. Platina in the life of the pope's, Blondus in his book of the fall of the Empire of Rome, Nauclerus, Baptist Egnatius, in his abridgement of the emperors, Paulus iovius, Lodovicus Vives, in a certain treatise of his, the Alcoran itself of Mahomet, and also Alcimadus his interpreter, upon Caalay, which he commended upon A. Berosus, upon Cyar of the acts of Mahomet, Hayn, Moymu, Mustlin. And if he be not satisfied with all these ancient authors, I have hereunto adjoined the testimony of those, which have been of late days in Turkey, and have had the experience and proof of all these matters, as Petrus Belon, who diligently hath written all things which he observed in that his journey. And Bartholomeus, Georgieniso, who continued there the space of nine or ten years, and was sold and bought there five or six times, hath written unto us all his whole viage: whose testimonies I will here remember chief for two causes: the one is, for that I might assure the reader, that in this little discourse which I do here present unto him, he shall found the perfect summary of all that any others have written before. The other cause is, wholly to extinguish and take away the great desire that many have to read the said Alcoran, in which they suppose to find some great, strange, and marvelous matter: but assuredly they are far deceived of their account, for in reading thereof, they shall find no kind of pleasure at all, nor no phrase, or property of words well used, but rather a disordered style, without sap or savour, or any sentence or other matter else therein that might delight or content the readers, but is filled with an infinite number of lies, contradictions, and blasphemies, and that so horrible that amongst all the things that ever have been read or heard, 
The majesty of God is depraved in this Al●g●on  there cannot be found matter more ridiculous & more manifest against the majesty of God our Lord, than is written in this Koran: so that in it, there is no more taste or show of any troth, or verity, than is in the tales or fables of Esope: and yet notwithstanding the Devil hath so marvelously bleared the eyes of many, that even now at this day the greater part of the world do repose themselves on him, as on one that hath been most religious and holy: but forasmuch as the truth shall be the better discovered by recital of each thing in his place and order, I will first begin with the nativity of this false & wicked Prophet Mahomet. The Turks have one book which is called Asear, in the which is contained all the life of Mahomet, and likewise all his acts from his nativity unto his death, his father's name was Abdola, 
Abdola and Imina the parents of Mahomet.  and his mother's Imina, his father died before his mother was delivered of him, and his mother died two years after he was borne, so he was left without father and mother (who if she had averted her burden, she had thereby delivered the christian common wealth from much mischief and affliction. 
A naughty life argueth an ob●●●● race and family.  Some do writ that he was descended of a noble race: others do not accord thereunto (because his mischievous life was sufficient to infect and obscure all the nobleness in a whole region:) he was borne in Arabia his father was neither jew nor christian, but was a gentle and an Idolater, as the most part of the histories do writ: his mother was descended of Ishmael, the son of Abraham, which he begat of his maiden Agar, 
Imina the mother of Maho●●t descended of Jsmael son of Abraham  & so he was a jew borne: he had in his youth a marvelous liveliness of spirit, and such a memory that he did readily comprehend any thing that was said or showed unto him: he did by his great diligence and by the quickness of his wit learn both the old and new testaments at the age of xv. years: he made journeys often times into Persia, Syria, Palestine and to Cayre, and into many other countries with a certain merchant (who being dead) he took in marriage his wife, & had four children by her: after, when he was at the age of thirty. years he used every day to go into a cave, and there kept such a marvelous abstinence, that he become therewithal, even almost mad, with overmuch fasting: and (as some men writ) being in this cave, he commoned with certain wicked spirits. And one day being as a man desperate, 
Mahomet had conference with wicked spirits.  would have cast himself down headlongs from the top of a Mountain, by reason of certain visions that he saw, whereby he was greatly troubled and vexed.  
The Turks also write in the abovesaid Asear, that Mahomet being then four years old, would daily go a Fishing with little children: and once being alone in a field by himself, the angel Gabriel appareled all in white appeared unto him in the form of a man, who taking him by the hand, withdrew him aside, and with a sharp and fine edged razor opened his breast, and took out his heart, out of the which he also took a certain black spot of blood, 
A turkish dream.  which is the cause (as the Turks affirm) that devils, and ill spirits, assault or attempt men, for it is common to all men by nature to have the aforesaid spot or stain: which done, incontinently the Angel closed up again his heart, and put it into his wonted place, cleansing and spurging thereby his heart, to the end that never after, he might be subject to any suggestion or temptation of the devil. Behold now the first fond devise and fable, written in the foresaid Asear, concerning the beginning of this our Prophet Mahomet. again he addeth when this Turk Mahomet, began to writ his Alcoran, that the said angel appeared to him again, saying: Mahomet, God from above saluteth thee, letting thee to know that thou must be his Prophet, for thou art the most perfectest of all his creatures: and that the angel further showed him certain letters, willing him forthwith to read them, to whom he answered, that he could not read: Read (said the angel) in the name of thy creator: With which words he vanished away, and departed from him. So then Mahomet returning glad & joyful to his house, 
Mahomet saluted of stones beasts and trees.  in passing thitherwards, he reported, that all the trees, stones, and beasts by the way, did unto him both honour and reverence, saying: Mahomet thou shalt be the messenger of the highest. He writeth also in his Alcoran, in a treatise which he entituleth Alphata, a matter more strange and prodigious than the rest, where he affirmeth, that God hath forgiven him all his offences, both present and to come. 
Mahomet's pardon.  And yet not contented with his aforesaid fictions, the better to seduce & abuse the people, he feigned that he had been in Paradise, & said that on a night being asleep in his bed, with one of his eleven concubines, who had to name Axa, 
Axa Mahomet his chief darling  which was amongs the rest, his best beloved darling, herd one knock as a stranger at his door, & rising to open it, the angel Gabriel (all covered with white wings, bringing with him a beast whiter than milk, greater also something than an ass, which he called by name Alborach) said unto him: god saluteth thee, 
Mahomet his beast called Alborach.  & hath given me in commandment this night to conduct & bring thee to Paradise, there to contemplate his most high & divine mysteries: & the angel said unto him, Mount up quickly on this beast, but the beast drew backwards, & would not come near him: to whom the angel said, why wilt thou not the Mahomet ride on thee? I assure thee, that a man more perfect neither hath, nor shall come upon thy back: to whom the beast answered that he would not come nigh him, unless he first would promise', that he might enter also with him into Paradise, whom Mahomet in that behalf did consent to gratify, & said that he was the first beast that ever should come into Paradise. So Mahomet being then mounted, 
The angel Gabriel foot man to Mahomet  the angel took in hand the bridle, traveling all the night towards jerusalem, & being arrived in the temple there, they found all the messengers & prophets of our saviour, who honoured him, & besought him to be unto god an intercessor for them: & departing out of the temple, they found a ladder all framed of certain bright & blazing light stars, which from the earth stretched even unto heaven itself: and the angel taking then hold thereof, they shortly ascended into the first heaven, which was all of perfect silver, beautified with some stars hanging in chains of gold, as big to the view as hills or mountains: so knocking at the gate of this first heaven, had it incontinently opened to them, where they found Adam, 
Adam.  which embraced Mahomet. Thence passed they unto the second heaven, which was altogether of pure and good gold, where having knocked, they entered and found there No, 
Noe.  where they did behold the name also of God and Mahomet written together in every place. From whence they past again into the third heaven, which was of rich and precious stones, where they found Abraham. 
Abraham.  And thence again into the fourth heaven, which was all made of perfect Emeralds, where they found presently joseph. 
joseph.  From thence they passed further into the fift heaven which was all of diamonds, where they found Moses. 
Moses.  And from thence into the sixth heaven which was all of shining carbuncles, 
S John Baptist.  where they found S. john the baptist, who did unto him humble honour and reverence. From thence they passed into the seventh heaven, which shined all with the brightness of the divine majesty, 
Ies●● Christ.  where they found Chryst jesus, with an infinite numbered of holy angels, whom Mahomet saluted in most reverent manner: and then the angel Gabriel took his leave of Mahomet, and Mahomet mounted yet again higher, where he found great store of waters, and of snow, & there of his travel he waxed so weary that he was scantly able to go any further, and there he herd a voice that said unto him in this manner: O Mahomet, honour thou thy God, thy creator, for thou approachest very nigh unto him, and incontinently he seemed to be environed with such brightness that his eyes were dazzled and began to fail him: and he said that his majesty had six hundredth thousand curtains or veils hanging before his face, and that he was nigh unto him, within the space of two shoots of a Crossbow: he said again that God spoke unto him, and gave him many commmaundements of his law, reveling also unto him infinite of his secrets. After all this, he yet also gave him five great prerogatives.  

Five prerogatives given to Mahomet  The first, that he should be most honoured of all creatures living, in heaven above, or in earth beneath.  
The second, that he should be the most famous Gentleman of all others the children of Adam.  
The third, that he should have authority to pardon all sins.  
The fourth that he should be skilful in all languages.  
The fifth, that all spoils in wars should be given to him. This done, he returned to the angel Gabriel in the place where he before had left him, who led him further to behold, in what sort the fiends tormented the damned souls in Hell. 
What trash Mahomet had gathered in his Alcoran.  All which things and such like trash and lies, he hath in a long discourse written in his Alcoran, which for brevities sake I omit and pass over: neither had I written so much of him, as I have done, if it had not been to dissuade and dehort those, that do earnestly desire to peruse and read his fond and foolish works: and they may well judge by that which is above alleged, the frantic and disordered humour of this unhappy Prophet, which did spew and spit out like a man senseless, all that did fall into his idle brain, or fantasy, without any art, skill or order at all.  
It resteth now that I let you understand by what means he enchanted and bewitched so many, to give credit to his prodigious trumperies. Some there are that have reported of him, that knowing certainly by often reading the Old Testament, that when the law was given to Moses in the mount Sinai, there were seen many signs, as thunders, lightnings, and such like, as it is written in Leviticus the xix Even so he desiring with some apish devise to counterfeit his doings, caused to be hid certain pots full of Mil●e in the earth, 
The subtle policy of Mahomet.  upon the top of an high or great mountain, and had so well tamed a savage or wild bull, that he would come to him as oftentimes as he pleased to call him, and having fastened certain chapters of his Alcoran, upon the horns of the said bull, he assembled the greatest part of the barbarous people of Ara●ia upon the foresaid mountain: where after he had used some kind of talk to them, he immediately called his bull, who readily came to him, from which bull he took these papers, which he before had fastened on his horns, affirming to them that it was the law that God had sent them, which he there read and interpreted openly. And remaining there two days and two nights upon this mountain, the people being pinched with hunger, began to cry out, in a strange manner: and then feigning as though he had prayed to God for them, immediately said to them, that God by inspiration had revealed unto him certain places of the earth, which they should dig, wherein they should find present remedy for their hunger: and immediately digging certain places in the ground, where it pleased him to command them, they found many vessels full of milk, which he had caused to be hidden there not long before. Which thing in marvelous wise amazed the rude and simple people.  
And some other say (which is like to be more true) that Mahomet did never miracle either true or false: 
A more true opinion of Mahomet than the first.  for (as he writeth of himself, in his Alcoran) he was not sent to do any miracles, because the people did use to press to death and kill such as God had sent them before time to call them to repentance: but he was sent, only with the sword, to do rigorous justice on those that made no account of his prophecies, 
Mahomet sent in the virtue of the sword.  for their incredulity, or that paid not tribute to him. And that he had no power to do any kind of miracle, it appeareth evident in the book entitled Ciart, when divers Arabiens of sundry nations, sent to him (even then when he called himself a Prophet) in most entire manner, requiring him, to confirm his law and doctrine by some kind of miracle, giving him to understand that their country was very barren, sterile, hilly, void both of water and victuals, that it might please him therefore to desire of God, that he would make their country even & plain, abating the mountains, and sand them springs plentiful in places of need, and that he farther would stir up and move certain of the elders fully to instruct them if he taught the truth. But this accursed Prophet having small affiance, or rather none at all in the right of this cause, answered, that he had communicated with God, and had received of him for answer, that which followeth. Thy people demand miracles, but tell them that heretofore I sent them Martyrs, Prophets, and Apostles, with infinite miracles, 
The law of Mahomet mainte●●●d by the sword and blood.  but they with bloody hands most cruelly murdered them, and I will therefore, that the law be maintained by the sword, and by the effusion of blood, upon all such as shall refuse to accept or receive the same. Behold here, how this traitorous, and bloody spirit, would frame and make of a most mild and merciful GOD, an unkind tyrant, 
The greatest miracle that ever Mahomet did  and cruel tormenter. And surely I believe, the greatest miracle that ever he did, was that he transformed so many creatures reasonable into beasts brute and insensible.  
And now let us return again to his Alcoran, (which is the book wherein is contained all his false doctrine) and let us see what inventions and policies he devised to authorize the same. first to bring it into some estimation, he said to his wife, that he did ordinarily common with the angel Gabriel, who did show him that God had chosen him for his Prophet. He was subject to a sickness called Epilepsy, in the common tongue the falling sickness, he was very subtle in devising to cover his infirmity: 
A policy to cover his loathsome infirmity.  for when he cell by the extremity of his sickness, he said that then the angel of God did common with him, & that he could not abide so great a brightness, therefore he was compelled to fall upon the earth. He had by continuance of time taught a Pigeon to come ordinarily to feed in his ear, and feigned that it was the angel of God that did communicate certain secrets with him. And therefore at this day (in the city of Meque where they say he is buried) it is an heinous offence to kill a pigeon, 
M●que. It is at this day an heinous offence to kill a p●geon.  for the ancient reverence they bear to that pigeon that was fed in his ear, and there is so great a number in the said city of Meque, that no province in the world hath so many, because that those that kill them (as we have said) or eat any of them, are punished with the pains of death. These doings being in this state, the Devil did aid him with a new mean, the better to bring to pass his enterprise to his desired purpose. For there came to him a certain Monk an Apostata, 
Sergius an Apostata.  called Sergius, which was a christian (being then fled from Constantinople for heresy) who did greatly aid him to frame the dreams contained in his Koran which is composed of divers pieces of heresies gathered togethers, 
Sundry kind of heresies of which Mahomet framed his Alcoran.  for all that which the Devil himself could not bring to pass by the Arians, Eunomyens, Sabolliens, Cardomens', Manichiens, Donatists, origenists, Anthropomorphites, he found an instrument of Mahomet, apt and well disposed to serve him as a trumpet, to spread abroad most affectuosly their poison throughout the world. For he denieth the Trinity with the Sabellians, the holy Ghost to be God with the Macedomens', he proveth the plurarity of wives with the Nicholaits, with the Cardoniens he sayeth, that it was not possible for God to have a son, because he had no wife: with the Manichees he denieth that jesus Christ was crucified, with the Donatists that the sacraments of the Church (after the passion of jesus Christ) had any force, with the origenists he saith the Devil shallbe saved, with the Anthropomorphites, he putteth the chief felicity in pleasure. This word Koran, 
Alcoran a collection of chapters.  signifieth none other thing but a collection of chapters, or a number of Psalms: it is written in mitre, & it is so straightly looked unto, that if any man do change one syllable thereof, or altar one accent, their law provideth that he that doth it, shall loose his life by stoning to death. They have it in so great reverence and honour that they kiss it, 
Ambrose truelove reverence come to their Alcoran.  embrace it, and swear by it, as we do by our God. This Alcoran, containeth four books, and doth contain wholly all their ceremonies, and all things that they must observe and do: And likewise what they shall hope of in the world to come, and also those things that are lawful for them to do, as well in eating as drinking: He hath taken for the framing of this his book certain fragments as well of the Old as new Testaments: He rehearseth the offence of Adam and Eve, the bondage of the children of Israel, he putteth in the said Koran three notable things of jesus Christ. The first is in the first Book and second Chapter, he saith that jesus Christ ascended into heaven both body and soul: the second, that he is the son of God: the third that he is called the spirit of God. He doth also affirm, that jesus Christ knoweth the secrets of men's hearts, that he raised the dead, gave sight to the blind, and made the dumb to speak, he describeth a Paradise and a Hell. As touching his Hell, he sayeth that those that be dampened, 
A fantastical hell of Mahomet.  be put upon broochs of iron, and that those men that be there, be always dry and thirsty, and they drink boiled Lead, and eat filthy and corrupt meats, and Apples of a tree, whereof the fruit is the seed and beginning of Devils. And as touching his Heaven, 
A ridiculous Paradise.  he maketh it to be full of all pleasures and delights, and saith that there is nothing but precious stones, and that a man shall drink and eat there the most delicate meats and drinks that can be wished, and shall be served in nothing but in gold and silver: And shall not wish for any thing, but it shall be present by and by. And those that be in their Paradise (after they have well eaten and drunk) there shall appear certain Pages which shall hold each of them a dish of Gold in his hand, carrying a great Citron within it, the which each Turk shall take to smell unto, and suddenly as they smell unto it, there shall spring out of each Citron a virgin, well appointed in apparel, which shall embrace these Turks that be in this Paradise, and they shall continued so fifty years, never restrained to take their pleasure togethers, but even as though they were man and wife: and at the end of fifty years, God shall call them, and taking away a cloth wherewith he covereth his face, they shall fall down incontinently through his great brightness. Afterwards he shall say unto them, rise you my friends, & enjoy this brightness, you shall never hereafter die, nor take any care or thought. And having thus seen their God face to face, 
Of this matter read the four books of his Alcoran translated out of the Araby tongue into the latin.  they shall begin to banquet again. And he saith, that those Virgins be strongly enclosed within a wall, and kept close, for they be of such a rare and excellent beauty, that if one of them shall (even at midnight) issue out of this Paradise, she will by her brightness lighten the whole world as if it were the sun: and he joineth further thereunto, that if any of them shall spit into the sea, the water would be made as sweet as Honey. And to be short, he feigneth in his Alcoran, that Paradise is all of gold decked with Pearls, watered with the most beautiful and clearest waters in the world: and he saith, that they have there, Horses garnished and trimmed as they be upon the earth: and doth describe also to be there, a magnifical and noble palace. He writeth that women go not to Paradise, neither do they go to the Church, because they are not circumcised.  
Now after having thus described this fantastical Paradise, and this Hell of Mahomet, which is so ridiculous, that in reading of it thou shalt find less to approach the truth, than one of the said Esopes Fables. It now resteth for us to show by what means he could bewitch so many people, and persuade them so well, that they received his false Doctrine for truth, the means whereto was this. In the beginning he did not communicate his false doctrine, but to those of his own household, next to his neighbours, afterwards to to the common people, & specially to such as were the most gross witted, and to carnal men: for he doth permit in his law all the vices of the flesh, with all liberty (of the which kind there was at that time a great numbered throughout the world,) and perceiving himself rich and greatly favoured of Fortune, he gathered togethers a great company of his own sect and religion. And when he saw himself well appointed and strong, he assailed his neighbours, 

The authors that i● treat of this matter. Platina, P. Laetus, Sabellicus, P. iovius, Pope Pius, Be●on, P. Messia, Arnoldus, Romianus, Crispus, Florentinus, Franciscus, Barnardus in his camologe of heretics.  
Mahomet died being. 34 years of age. The priest that was a traveler showeth it in his geography.   and so made himself Lord of many Nations and Provinces. These things were a doing about the year of our Lord six hundredth (Eracleus being then Emperor of Rome, and holding his seat at Constantinople, and Bonifatius the fifth than also Pope.) Mahomet seeing his affairs prospero so well, yet somewhat despairing his success, did forbid, that any man should dispute upon the manner of his Law, and so by this means he made it to be observed by force. Afterwards he went to assail the Countries of Roman Empire: he entered into Syria, conquered the Noble City of Damascus, and all Egypte and juda, persuading the Saracens, (people of Arabic,) that the land of permission appertained to them of good right, as the lawful heirs and successors of Abraham. After he had Conquered divers Provinces and Regions, he was poisoned, and died about the age of four and thirty years, and in the year of our Lord six hundred thirty and two (after the account of Sabellicus.) And because he always vaunted himself that after his Death he should ascend into Heaven, his Disciples kept his body (stinking upon the earth) certain days after he died, until it was corrupted as his soul was.  
Afterwards he was entombed with a Tomb of iron, and carried to Meque aforesaid, a town in Persia, where he is at this day honoured of all the people of the east, yea even of the greatest part of the world, and this is for our sins and wickedness, and we may therefore easily be persuaded and believe that he was sent as a scourge (even by the permission of God,) to chasten the Christians, as he did sand long sithence an Antiochus, a Cyrus, and a Nabuchodonozor to oppress his peculiar people the Jews This is therefore no new thing that the Lord doth execute his justice against his own, 
The good chastened for the evil.  by such tyrants and wicked men as Mahomet was, the Lord hath given us to understand the same by the Prophet Esay where he saith: I have called my mighty and strong men in my wrath, I have called them my holy ones, to the end they shall glory in my name: the Prophet pronouncing these words, spoke of King Darius and Cirus. Mark lo how he calleth the Medes and Persians his holy ones, 
Peter Messie in his forest.  who were neither good nor holy, but only the executors of his will and pleasure to chastise Babylon: he speaketh the like in Ezechiel, where he saith, I will guide and lead my servant Nabuchodonosar, because he did serve me faithfully at Tire, and I will give him also Egypt. yet he was not for all that the servant of God. Totilla King of the Goathes being demanded wherefore he was so cruel and extreme against the people, 
A marvelous persuasion of a tyrant that he said he was sent of God upon the earth to punish his people.  answered with a marvelous faith therein, what thinkest thou that I am other than the very wrath and scourge of God, sent upon the earth as an instrument to chasten the offences and wickedness of the people? We may evidently therefore know by these things that God doth for the most part correct and chasten us by the wicked, (who nevertheless do not cease to be wicked still, and deserve themselves plagues:) for according to the word of the Lord and saviour, it is necessary there come slander, but cursed be he by whom slander shall come. Behold lo the attempts and furious assaults that Satan and his complices have framed, 
Mahomet the most greatest enemy of the church of God that ever was.  against the Church of jesus Christ & his Doctrine: for there is no religion that he hath persecuted so cruelly from the beginning of the world as he hath done ours, and although he hath uttered all his subtleties, crafts, malices and inventions to overrun it, and suppress it, yet it remaineth still perfect by the goodness and aid of our saviour jesus Christ, who doth repress and bridle the malicious and poisoned rage of his enemy: 
The church of God shall endure for ever.  and although he hath procured the death of some members of the Church, & that of the most ancients and greatest clarks, as Abel, Esay, Zacharie, jeremy, jesus Christ, the Apostles, & many holy Bishops, as Polycarpus, Ignatius, and many .1000. of Martyrs and others, yet he could not overthrow the same. 
Martyrs for the word of God.  For it is written that the gates of Hell shall not prevail, nor stand against it: and although by continuance and revolution of time it hath been & shallbe put in great danger and peril, and that it hath been and is turmoiled and tossed as a ship by the rage and violence of the tempests, 
Jesus Christ's keeper, spouse, and head of this Church.  yet jesus Christ will never abandon or leave his espouse, but he will always assist her, as the head doth the body, he watcheth for her, he keepeth, preserveth, and maintaineth her, as the promiss by him made doth witness, where it is said, I will not leave you as Orphans, 
The infants of god be not orphans, jesus Christ will assist them at all times. Esay. ca 50.  I will be with you even unto the consumption of the world. And in Esay it is said, I will put my words into thy mouth, and I will defend thee with the shadow of my hand, and in the .59. chapter, he saith, this is my alliance that I have made with thee (saith the Lord) my spirit which is in thee, and my words which I have put in thy mouth, they shall not depart nor go out of thy mouth, nor out of the mouth of thy seed from hence forth for ever. Seeing then our religion only to be true and pure, 
I say witnessed by I say.  and that it hath been sealed with the blood of so many Prophets, Apostles, and Martyrs, and specially sealed with the seal of the blood of jesus Christ our saviour, whereof he hath left unto us the very mark, Carrecte, and witness in his death, and that all the other be unlawful and bastards, invented & devised by the devil (or men his instruments) to the confusion of ours, I would wish that Princes, who are Gods lieutenants upon the earth) for as much as they be called the children and nurse's of the Church (by the Prophet Esay, 
An exhortation to princes gathered of the things before rehearsed. ) and that they be the pillars and strength that it ought to be stayed by, I would wish (I say) they should employ themselves to maintain it, defend it, conserve it, confirm it, and amplify it, that they might at the latter day when they shall appear before the majesty of God, say that which that good King David said, Lord I have hated those that thou haste hated, and have been angry with them that have lifted themselves against thee, I have hated them withal my heart, and accounted them as mine enemies, 
Psalm. 138.  I have destroyed every day all those cursed and wicked people, to the end I might put out of the city of the Lord, all such as give themselves to wickedness. 
Psalm. 100  And now let us hearken what testimony the holy scripture doth give us of the zeal that kings in the old time did bear unto their religion (which was but a figure & shadow to ours,) what was it that hath made Ezechias King of juda so greatly to be praised and honoured amongs men, 
Ezechias a chief enemy to Jdolaters. 4 Kings. 8.  but because he took away those haut Gods, bet down the pillars, quashed and broke in pieces the brazen Serpent, that the people of Jsrael did make sacrifices unto? What hath made the memory of josias to endure unto these our days, but because he amongst other his commendable virtues burned the Idols, 
Josias burned the Idols. 4. Kings. 23. Anger proceeding of virtue. Two murders committed by Mathathias for idolatry. 2. Macha 3  Churches, images and altars that was made to the dishonour and contempt of God? The time nor the puissance thereof shall never extinguish the memory of Mathathias, father to Machabeus, who being moved with zealous choler, & inflamed with a divine furor, killed a Jew upon the altar that did sacrifice to Idols, and that in the presence of all the people: and in like manner being moved with the same zeal, he put to death an other that Antiochus had sent to do sacrifice. And above all things let Princes have good regard, that in stead of defending the church, they do not persecute the same: for if they do, they cannot eschew the just vengeance of the wrath of God, as we have example by Helidorus, who robbing and spoiling the Church of Jerusalem of the money and goods that was appointed for the relief of Widows and Orphans, was so punished by the Angels that ruled and governed in the temple, 
The angels do chasten idolatry.  as he remaineth as an example for ever to others. Pompeius' after that he had cruelly polluted and profaned the same Temple, could not escape the scourge of God, 
Pompeius was plagued for his offence  but even by the victory that Cesar had of him in the civil wars it did appear he was justly corrected for his offence. Marcus Crassus passing by jerusalem with his army against the Parthians, 
Marcus Crassus.  could not forbear to rob and spoil the temple: but as josephus writeth, the pain of the Sacrilege was not long after the offence: for even at the same assault his army was destroyed, and himself miserably slain. And if we will search the Histories well, we shall find marvelous plagues of God laid upon Pharaoh 
Pharaoh. Exod. ca 14.  for the oppressions that he made to the synagogue (which was but as a figure of our Church) who after that he had been afflicted with ten marvelous plagues, was in the end swallowed up and drowned by the violence of the seas. 
Senacherib. 4. Kings. 16. The father killed by his own children in the temple. Antiochus' eaten with l●ce being alive. 2. Macha. ca 19  Senacherib king of the Assyrians likewise persecuting the Church, saw before his own eyes (even by the hands of the Angels of god) all his army overthrown, & afterwards he himself had his head cut of by his own children in the temple of his gods. But how was that great monarch Antiochus plagued, who seeking all the means he could to extinguish the memory of the synagogue of God, and to bring in the honouring of Idols, had he not (in satisfaction of his cruelty) his body eaten with vermin, and become so odious and filthy withal, that the stink that came out of the corruption of his body did infect his whole army? Thus he, who by his pride thought to command the waves of the sea to stay, and to weigh in the balance the high mountains, and that was so puffed up with ambition, that he thought to reach the stars in heaven, was so brought down by the fearful judgement of God, that no man could abide his stinking and corruption, and for that he did cruelly handle the servants of God, he died as a stranger in the mountains, of a death worthy his wicked life. Herodotus likewise for persecuting the Church, died of the like death. 
The death of Herod. Act ca 12.  Nero that infamous butcher, who hath left none other memory to his posterity, but his murders, and tyrannies, after that he had raised many persecutions against the Church, being noted chief enemy of the Common wealth, in the end executed justice himself upon his miserable body. Domitianus did succeed him in the like cruelty: After this Dioclesianus, Maximilianus, Constantius and other like vermin, of whom we have heretofore made mention, that have sought the decay and ruin of the church, and murdered the ministers of the word of God, did receive an end agreeable to the wickedness of their lives. 
Constantine the younger Cassiodore.  Constantinus the younger son of the great Emperor Constantinus, who degenerated from the religion of his Father, favouring the sect of the Arrians, was suddenly suffocated and choked with the Apoplexy. Cherinthus likewise choked in bathing himself. 
olympus bishop, destroyed with thunder.  Arius died upon a privy. olympus Bishop of Carthage after he had pronounced and uttered many blasphemies against the Trinity, was presently stricken with three claps of Thunder, and died therewithal, and his body when he was found dead all together brent. julianus the Apostata was thrust thorough with a halberte by a soldier, 
Julianus killed with an halberd.  and so ended his days. Valentius the Emperor was vanquished with the Goths, whom he had infected with heresy, Darius likewise as he was persecuting the Christians, was consumed with fire in a little house: 
The emperor Valerianus burnt in a house. Theodore Attillus Totillus Frederik and other emperors evil handled and plagued.  what need is there after all these to make any remembrance of Theodorike King of the Goths, Attillus, Totillus, Frederick the second, Leon the third, Emperors, with an infinite number of other Princes and monarchs, who for persecuting the Christian church, have tasted the right hand of God so sharply, that the memory of them shall never be buried nor extinct? The good Princes and true servants of God (according to the example given by Constantinus the Great aforenamed) aught to be defenders, tutoures, conseruaters, and members of the Church, and not to spare or restrain their mighty hands, or any other force that God hath given them for the furtherance thereof: For they have received the administration of the Kingdoms, and the dignity of their Crowns and sceptres with such charge. And now for a full conclusion of all our examples, we will add one other notable testimony of the obedience of one Emperor written at large in the Tripartite history, as it was done. Theodosius the great, being advertised of a certain emotion that was sprung up amongs the Magistrates and common people of Thessalonye, and of the controversy, that it grew to the destruction of some of the judges: The Emperor being advertised thereof, and being withal surprised with so great anger, that he could not stay himself, without any further inquisition of the matter, or order of law, did command that all the Inhabitants there, should be put to the sword, which was done with all diligence by his men of arms. And by this execution, there died very near seven thousand persons, as well the innocent as the guilty. Saint Ambrose having understanding of this cruel slaughter too be done by the commandment of the Emperor Theodosius, was marvelous sorrowful, and upon a time as the said Emperor would have entered into the Church, he came before him, and forbade him to enter, and using his Episcopal authority, said unto him: Theodosius doest not thou remember the butchery that thou haste caused too be done? art thou so blinded with this Imperial dignity, that thou haste forgotten thine offence? How darest thou come too behold these sacred Mysteries of the Temple with thine eyes polluted by the blood of innocentes? Do penance for thine offence, and sequester thyself from the Communion of the Faithful, take heed how thou interest into the Church, and do then condemn thyself, and think thyself unworthy to enter amongs them: and when thou hast with tears of the compunction of thy heart, acknowledged thine offence, the Church shall open her bosom, and receive thee as one of hers. The good Emperor having perceived the intent of this holy Bishop, was greatly moved in his spirit: Afterwards with trembling and bewailing, returned to his palace, where as he remained eight whole Months in sorrow and heaviness, and in continual lamentation, doing penance, cladding himself with hair, and taking Ashes: Afterwards one day in Christmas, he presented himself before Saint Ambrose, desiring to be incorporated again with the other members of the Church, from the which he was cut off as a corrupt member: Which was done to him, having first protested, never hereafter to enterprise to do any thing until by reason he do put off heat and choler, enmity to truth and equity. behold lo, a marvelous testimony of humility in an Emperor, which may serve as an example to all Princes, too do the like where there is at any time any matter in question touching their common wealth, and the health of their souls.   

¶ The eight Chapter.  
How that Princes ought to eschew and put away all furiousness and pride, and that they ought not to trust too much in their force and myghtynesse: with a declaration of the human miseries, and to how many accidents of misfortune our lives are subject, with also divers examples how many descended of a mean and unknown blood, have been advanced to the estate of Kings, Princes, and Emperors: and how contrariwise, many taking their original of noble blood and progeny, when they were in the full compliment of all prosperity, have been through their wicked and abominable doings (by the divine permission) shamefully overthrown and driven out of their kingdoms and dominions.  
Having in this last Chapter entreated of Religion, and that briefly (in respect of the worthiness thereof) it seemeth unto us now most necessary (before we enter any further) some thing to speak of modesty (a virtue most requisite for Princes, and all others that sit in the place of honour and dignity) because that those which have the government and oversight of the people are for the most part haughty, 
Great dignities and authority engendereth ambition, pride, vain glory and love of themselves.  and bear themselves very much of their might and power, which engendereth in them great ambition & much vainglory, for a certain opinion that they do conceive of themselves, springing of the great degree and state of honour that they feel themselves to be placed & set in. We do therefore greatly wish, that those princes & governors which be subject to such infirmities should subdue that imperfection by reason, & frame themselves to modesty, gentleness & humanity, which shall serve them always as bridles & stays to moderate their pride and insolency (a disease surely easily to be cured) if they will enter into themselves, 
The consideration of our own natures is a good medium against ambition. Wisdom. ca 9  and have good consideration of their own proper natures, and withal continually remember that they are but men, formed and made of the slime of the earth as others be, which that good king Solomon did acknowledge in himself, when he said: My body is passable and mortal as others be, and shall resolve again into ashes and dust, as the bodies of them, whom I govern and rule.  
And to the end we may the better pull this malady up by the roots, (which is a worm that doth continually gnaw and bite) it is first necessary for us too consider what man is, and to how many miseries and calamities this our transitory life is subject unto: 
An excellent description of the humane calamities after the testimony of sundry authors aswell sacred as profane.  which we will first declare by the testimony of the ancient Philosophers: and afterwards (following our accustomed manner) we will have our last refuge to the sacred Scriptures. Many ancient Philosophers having considered man in all his parts, and comparing him with other beasts, did as it were quarrel with Nature, that she had created him so imperfect and vile, to be subject to so many miseries and infirmities: in so much that they began to blaspheme her, and call her (in stead of a natural mother,) a cruel stepmother. Let us note a little that great searcher of nature Pliny in the seventh book of his natural history how he hath painted out (in his right colours) this ambitious man, where he saith, Man doth cover his body with things growing of other beasts, to whom Nature hath given to some feathers, to some hair, to some skins, to some scales, and to other some wool: and in like manner hath disposed her favour to herbs & trees, which she hath covered with barks for a defence against the injury of the cold & the violence of the heat: but as for man (saith he) even as a thing borne before the time, and as it were in disdain and despite, 
Weeping and crying is mannes inheritance.  she hath brought him forth naked into the earth, and in the day of his nativity, hath given him Tears for his inheritance, which doth prognosticate his calamities and miseries to come. Mark lo the chief of the works of nature, who if he were abandoned the aid and help of others, is so weak and feeble of himself, that he would be eaten and devoured by other wild and cruel beasts. Behold well the acts and triumphs of him which aught universally to command all, and for whose use all things are created and made: mark him I say, when he passeth out of the entrails of his mother, and thou shalt see him laid bound upon the earth, 
Man only is borne to be furious and proud.  even immovable as a stock or stone: and behold him who is only borne to be furious and proud, beginneth his life with pain and trouble, whose birth is only the cause thereof. And I pray you, when beginneth he to go, or when hath he the use of his speech? to how may incommodities and infirmities is he subject? all other beasts do know even of their own nature (as soon as they are brought forth upon the earth) to help themselves, some with their swiftness, some with their strength and force, other some with their voice: but man knoweth nothing except he be taught, not not so much as to speak or eat: and to be short, he can do nothing of his own nature but weep: He is only (amongs all other beasts) subject to pains, to passions, to pleasures, 
Man only borne to ambition avarice and to marvelous desire to live.  to ambition, to covetousness, and without all measure desirous too live, only given to superstition, only to care for things that shall come after him: and in conclusion he is only subject to envy and malice: and other beasts live in peace and quietness with those of their own kind: the Lions use no cruelty against the Lions, the Serpents do not pursue one an other: 
The opinion of Heraclitus of the life of man.  but Man is only enemy to man his own kind. Wherefore some Philosophers (as Heraclitus, and such others) did during all their life time, bewail the calamities and miseries of mankind: For he always when he passed through the streets, accompanied his steps with tears, for he did well consider and see, that all our life did consist in nothing but misery and wretchedness, 
A Philosopher that did continually bewail the humane miseries.  and all things wherein men were exercised, did seem unto him worthy compassion, as well for their pain and travel as for the offences and sin that they did daily commit: And the better to consider (at his pleasure) of the misery of this our human life, he sequestered himself from out all company, and strayed about in the deserts, living upon fruit and roots. He did upon a time writ a letter to king Darius, (as Diogenes Laertius sayeth) wherein he did advertise him, that all the inhabitants of the earth were corrupted and wicked, and that they had justice in contempt and hatred, and gave themselves to vain glory and avarice, and that they were flatterers and covetous men: and seeing them thus out of order (said he) I determine with myself to eschew their company, and to search out solitary places, the better to enter into contemplation and miserable lamentation, lest I should be partaker of their wickedness.  
There was an other Philosopher called Democritus, much like unto him, that did as much lament the miseries and wretchedness of our life as he, 
Democritus d●d laugh continually at the humane miseries.  but after a more strange manner: for he always passing through the streets, did nothing else but laugh continually with open mouth: and being demanded of him the occasion of his disordinate laughter, he answered, that the doings of mankind deserved nothing else but perpetual mockery, and that all our humane life was but vanity and foolishness: and all the desires and appetites of men were but fondness, grounded upon ambition, avarice, hatred, malice, and such other like vices. And he being thus plunged into the contemplation of these things, went up and down the streets laughing, as the other did weeping. Other Philosophers writ, that it had been good for man never to have been borne, or else as soon as he was born, presently to have died. Theodorus a Greek Poet by these verses following doth confirm the same.  

Happy is he, most happy is that man,  
Whose hap so good as never borne to be:  
Or if he be, twice happy is he than,  
Quickly to die, for so at ease is he,  
Assured well, when earth hath him in store,  
That none afflict shall touch him any more.   
And Possidippus, Ciniciensis in his first book of his Greek Epigrams hath very well described the incertitude of man's life and the miseries wherewith he is continually afflicted.  

Tell me friend I pray thee, what sure way to find,  
To live in the world without cark and care of mind.  
What way shall I tread, what travel shall I assay?  
The Courts of plea by brawl and hate, drive peace away.  
In house with wife and child, much joy is very rare:  
With travail and toil enough in fields we use to ●are.  
Upon the sea lieth dread, the rich in foreign land  
Do fear the loss, and the poor like misers poorly stand.  
Wife without strife is very rare and hard to see,  
Young brats a trouble, and with great care brought up they be  
Youth fond, age hath no heart, and pincheth all too nigh,  
Choose then one of these two, no life, or soon to die.   
It is not then without good cause, that the great & heavenly Philosopher job (the very example of patience) did lament the hour of his nativity, & wished that he had been carried from his mother's womb to his grave, in so much that he cursed the day that he was brought forth into this miserable world, and the night in which he was conceived. And that good & holy prophet Hieremie (sanctified in the womb of his mother) did lament the day of his birth, desiring that the time that his mother did conceive him might not be blissed, adding to it afterwards: Wherefore (said he) am I come out of my mother's womb to see all this misery & troubles? As likewise the marvelous oracle of wisdom Solomon saith in Ecclesiast. that the day of his death should be better to him than the day of his nativity, 
The miseri● of man's life described in the Ecclesiastes. S. Jerome. Origen. Levitic. ca 12. It is not read in any history that ever Christians did reioys● at the day of the birth of any child.  knowing very well that our life is but a sea of misery and tribulation. whereupon that notable doctor S. Hierom explicating upon the passage of this our life proveth by many reasons, that those that fight against the assaults of sin in this caducal life be in a miserable case, in respect of the felicity of the dead, which are discharged thereof. And that famous Greek doctor Origene upon the exposition of these words: The woman that hath conceived seed, and hath engendered a man child, shall be unclean, exaggerating the calamities of our life, writeth that he never read in any author, that ever the Saints or any other, that have made any profession of our religion, did celebrated the day of the nativity with banquet or feast, or the day of the birth of their children: but the wicked (only) did rejoice at the day of their nativity, as it is written in the old Testament, that Pharaoh king of Egypt did: and in the new Testament Herode, who celebrating their nativities with great triumph did pollute and and defile the same with the effusion of innocent blood. For the one did upon the same day, murder his chief baker: the other caused the head of S. john the Prophet to be cut off: but (said he) it was far from the thoughts of the holy and virtuous men to solemnize such days with any token of rejoicing or gladness. For they rather had the same in horror and hatred, and did blaspheme the same, as did job and jeremy, with many others: which they would never have done if they had not known some thing therein worthy of malediction. And truly if we will well weigh & consider the wickedness that is in this miserable & frail life, 
The Thracians lamented always at the birth of any child, and did rejoice at the hour of their death. Herodotus. Valerius Maximus. Pomponius Mela. Solon.  and will have a sure faith in the gospel of jesus Christ, & a firm & steadfast hope in the resurrection, & of eternal life, we shall have just occasion to follow the manner of doings that the Thracians did use, & other Paynims (who had no hope that there was any other life:) they would go always to the burying of their friends with much joy & gladness, assuring themselves that they were most happy which were delivered from the calamities and troubles of this life: as to the contrary at the birth of their children, they did lament for the troubles & sorrows that was prepared for them in this miserable world. We read the like of the Indiens, Cesiens, Cautiens, Gymnosophists, Brokmans, and Thracians, who did praise that day of the death of those that have lived virtuously, and not the day of their nativity: as the Greek Poet doth show unto us in his Book of Epigrams as followeth.  

Above all laws and orders of old days,  
Whereof the mind to this day is not worn,  
The Thracian world I most commend and praise,  
That bad men weep, when children there were borne,  
As token true, of woe in life to come:  
But on that child whom once the grave had won,  
They bad men joy, when such a one was dead,  
As witness just that all his woe was fled.   
Plato the most worthiest of all the Ethnic Philosophers, understanding the little affinity that the body hath with the soul, 
The body is the sepulchre of the soul by Plato his opinion.  doth call it the Sepulchre wherein the soul is buried, and saith, that death is nothing else but the very port of immortality: who did so well dispute of the miseries of this transitory life, and of the felicities that are prepared for us in the other, that many reading his Books of the immortality of the soul, 
S. Austin de civitate dei. Lactantius Firmianus.  did marvelous willingly seek their own destructions, some casting themselves down headlong from a high rock into the sea, to the end they might taste and enjoy the celestial riches which are promised for them in the second life, as it is confirmed by a Greek Epigram of Cleombrotus.  

Cleombrotus that from a high Mountain  
Threw himself down, to break his neck thereby,  
What was the cause? but that he thought it plain  
Misery to live, and happy life to die,  
Grounding himself on Plato's mind and skill.  
That says the soul abides immortal still:  
Adding hereto, that Socrates had taught,  
How that this life is to be set at nought.   
But these matters would not see no unto us any thing strange nor marvelous, if we would consider how that S. Paul being stirred up with a Spiritual affection, 
S. Paul desired death.  desired to be dissolved from this terrestrial prison to triumph in heaven with jesus Christ his Captain and redeemer: And that great prophet jonas, who prayed the Lord that he would separate his soul from the body, (because saith he) that death seemeth better to me than life. Marcus Aurelius Emperor of the Romans, no less to be accounted a Philosopher, than he was a worthy Emperor, having proved all the passions, rigours, and calamities, whereunto the whole life of man is subject, did confess frankly of himself, that in 50. years which he had lived, he never found any thing in this world wherewith he was satisfied or content (saith thus) I will confess this one thing (although it shall be some infamy unto me, but peradventure hereafter profitable to some others) that in 50. years of my life I have tasted all the wickedness and vice of this world, 
Man a beast insatiable.  to see if there had been any thing that could satisfy the human malice & affection: And after that I had proved all, I found that the more I did eat, the more I did hunger: the more I slept, the more desirous I was to sleep: the more I drunk, the thirstier I was: the more I rested, the more I broke: the more I had, the more I desired: the more I searched, the less I found: and in conclusion I never desired any thing, but having it once in my possession, I found myself marvelously annoyed withal, and incontinently wished some other thing, so that this our life seemed unto me so piteous and miserable, 
An excellent description of humane misery.  that as I think if any old man that doth leave this transitore life, would make unto us a whole discourse and rehearsal of his life passed from the time that he passed out of his mother's womb, until the hour of his death, and the body should recount all the sorrows that it hath suffered, and the soul discover all the assaults of fortune that it did abide, both the Gods and men would marvel at the body that had endured so much, and at the heart that did dissemble the same. This doctrine upon the misery of man's life thus alleged by us, 
The miseries and calamities whereunto we are subject b● the very mirrors of the proud.  is not unprofitable, for it may serve as a mirror or example to beat down the haughtiness and high mind of Princes and great Lords when they feel themselves stirred or provoked to vain glory: for if they would consider the common beginning of all, the first matter whereof we are made, and how we be all continued of like Elements, bought all with one blood, having one common enemy (I mean Satan) nourished and fed all with like Sacraments, all incorporated in one Church, fight all under one Captain, 
Aswell kings as their subjects are all subject to vice and wickedness, and all equal to death. Os●as  (which is jesus Chryst) trusting in one only reward, all subject to vices and passions, and all indifferent to death, they would then think there is no difference between the most vilest creatures of the earth, and themselves, but only in a little dignity caducal & transitory, which shall vanish away as the smoke. And let us now mark how the prophet Ozeas doth condemn the insolency and pride of them that do magnify and exalt themselves of their mightiness and great birth: Their glory (saith he) is all upon their mother's womb, of their conception and birth. And the prophet Malachi saith, have we not all one father, 
Malachi. ca 2.  are we not created of one Lord and God: wherefore is it then that each one contemneth his brother? willing to let us understand by this their doctrine, that this name of nobleness is a vain title given to men, the desert whereof is of none accounted in the sight of god. 
Wisdom ca 7. Solomon acknowledgeth his infirmities.  The wise man writeth in the book of wisdom in this sort: Being borne into this world (saith he) I received the like air that other men did, I was cast upon the earth, having the same voice & cry that others had, and I was nourished and brought up in the like pains and sorrows, and there was never king or prince upon the earth that had ever any other beginning in his nativity: we have then one beginning & one end. 
An exhortation of S. John chrysostom to al● proud and ambitious princes in his homily upon the 20 ●f Matthew.  S. john chrysostom one of the most renowned Doctors among the Greeks, (upon thexplication of these words Our father which art in heaven) traveling to pull up by the roots these small sparks of glory which reign amongs these great lords & princes by means of the glory that they have in their nobleness and birth, exhorteth them in this manner: Hearken (saith he) you ambitious men, how the Lord doth name himself our Father, not father in particular of this man or that man, but willing to introduce one common charity amongs all men, and to conjoin us all in a celestial nobleness, had no regard herein either to rich or poor, master or servant, judge or minister, king or man at arms, Philosopher or unlearned, wise man or fool, but called himself father of us all. And S. Augustine upon the Sermon made of the Mountain, 
another exhortation of S Austin.  confirming this authority (saith) that we are admonished by this our common prayer that beginneth (Our father) that we are all brethren, and that for any worldly or transitory dignity, we aught not to contemn the common sort of people. Socrates' one of the most wisest Philosophers that ever Grece did bring forth (saith) that amongst other familiar vices that are in Nobility, they have one in especial, which doth greatly blemish their nobleness and dignity, 
Love of themselves amongst ●●bilitie is a great ●●●e.  it is (saith he) a certain vain opinion and love that they have of themselves, and of the glory borrowed of their ancestors, with the which being blinded and forgetful of themselves, they despise and hate the common people, by whom the most part of the famous Cities upon the earth were made and builded, 
The common people author and b●●●der of the ●●ste of the greatest Cities upon the earth. Matthew ca 3  and by their labour and diligence maintained and conserved, and none but the Nobility only doth triumph in the glory thereof. And jesus Christ the Saviour and Redeemer of all men, doth very well declare in S. Matthew, in what contempt he hath those that do so much usurp the glory and fame of their ancestors, or such as will seem to challenge to themselves the worthiness and praise of their fore-elders. When the jews did glory themselves to be the children of Abraham, he said unto them: do not call yourselves the children of Abraham, 
against such a●●o● glory in the nobleness of their ancestors. john. ca 9  do you not know that I have power to raise up children to Abraham of these stones? if ye be the children of Abraham do the works of Abraham. Afterwards he addeth to this, ye are of the Devil your father, and you do the works of him. S. Paul the true dispenser of the doctrine of his master, in his Epistle to the Romans, upon the same matter (saith) all those that be called Jsraelites, be not Israelites, 

They that be descended of noble blood, if they do degenerate they do loose the title of nobleness which cannot be without virtue,  
The testimony of a●●rāt that nobleness is nothing else but virtue.   nor all those that be of the seed of Abraham be not Abraham's children: inferring by this saying, that all those that be descended of a noble blood, be not therefore noble, except they be the followers of the virtues of them, of whom they take their Original. Phalaris the first Tyrant of the Agrygentinos, a wicked man, (and yet always a great lover of learning) being on a time demanded of one of his most familiars, what his opinion was of the worthiness of this nobleness which is so common amongs men, answered: I see it is no strange thing (said he) that all men do glory of their Nobility and birth, but I say to you, there is no true Nobleness but only virtue, for all other things are given of Fortune: for (saith he) the most abject in all the world (being a virtuous man) is as noble as the most puissant and mighty Monarch upon the whole earth. Diogenes that Ethnic Philosopher, being urged by his friends, to tell them faithfully who they were that he thought to be most noble amongs men, answered and said: those that contemn richesse, eschew glory, 
The answer of Diogenes when he was demanded who was ●ost n●ble. The opinion of Chry●ostome what nobleness is. A medicine against ambition.  refuse pleasure, despise this worldly life: and those that do embrace poverty, eschew shame, refuse no travel and labour, and desire death, be most noble. S. chrysostom upon the Homily of S. Matthew, by many testimonies of the Scriptures proveth, that this which they call nobleness, is none other thing but a vain name received amongs men of antiquity, and a sound void of power, whose strength and puissance shall appear to be of no value in the day of judgement. But forasmuch (saith he) as the term and end of all things is not yet come, let all noble men in the mean while take this wholesome Medicine for a remedy and help, the better to kill and suppress this vain glory and ambition, that doth thus vex the● continually, that when God sendeth us from heaven any furious wars, any execrable famine, or contagiou●●●●●●ile●ce, this nobleness doth vanish away, for than w●●s indifferently taste all alike of these visitations, 
Nobility in the time of sickness and other persecutors do taste indifferently thereof with the common sort. The noble and rich men first afflicted Alexander not content with the victory of one world. Xerxes. Hannibal. Paul Emili. julius Cesar Pompeius. An excellent discourse of the vanity and glory of this world. The true heirs of the glory of men.  for the sickness doth as soon take the one as the other, the poor is not then known from the noble, for afflictions be common to all, according to the course of nature, and the rich, noble, and most wealthiest, be for the most part the first that be assaulted. And let them mark well and contemplate these things following, and they shall find that all the glory of their ancestors is vanished away as the smoke. For where is now that great Tyrant Alexander, whose ambition was so great, that he thought the victory of one world was not sufficient for him? Where is that great king Xerxes, who overflowed the seas with so great a number of his ships? where is that invincible Hannibal, who by art did cut the mountains, and by marvelous travel made them passable? and where is Paulus Emilius, julius Caesar, Pompeius, and an infinite number of others, Greeks & Romans? what remaineth now to them of their ancient fame & dignity, but only a common talk amongs men? notwithstanding their acts are reduced to histories, and left to their posterity, without the which the memory of them should have remained buried with their body, as though they had never been. And I pray you what is become of these their precious bodies (so adorned & decked with purple, possessed with sweet smelling Diadems, enriched with precious stones and gold work, and such other kind of vanities) but even bones and dust, and worms made the inheritors of their glory, whose lives and states were so subject to mutability, that when they thought themselves past all dangers in good security of themselves, settled in all quietness and felicity, even than was the very hour and time that they did arrive into the coast of all mischief and accidents of fortune (as for example) Hercules, after he had passed so many dangers and perils of the Seas, 
The death of Hercules.  was in the end found dead between the arms of his lover Laomedon, and died not in the great wars of Troy, but was murdered in his own house. And Alexander the great died not in conquering the whole world, but a little poison made an end of his life. 
The death of Alexander. The death of Caius Cesa● The death of Ascelpius  The coragiouse Caius Caesar did escape two and fifty notable battles, and when he thought himself at most rest and quietness, he was killed in the Senate. Asclepius brother to Pompeius, perished not in sailing as a Pirate upon the Seas the space of two and twenty years togethers, 
The death of Drusius.  but was drowned drawing water out of a little pond. And Drusius in all the time that he was in vanquishing the Parthians, was not slain, but in receiving his triumph for the same, sitting in a Charyote, a Tile fell upon his head and killed him. The ten valiant Captains which Scipio led with him into Aphrica, that were so happy and fortunate in all battles, were not slain in the wars, but after their return (making their pastime upon a bridge, and dallying one with an other) were all drowned in the water. And with these few examples I could bring forth an infinite number of others. 
The death of the x. valiant captains of Scipio. An unhappy end doth often times bringeth in doubt the ●ood life. The Lord d●th e●alt the hu●rble and overthrow the ●●●ud.  O unhappy and cursed chance, after so good fortune, o ignominious fame after so much glory and renown. I assure you, saith that good Emperor Marcus Aurelius, that when I was an old man I did wish in my heart my life to have been less glorious, so that my death might be more honoured: for a wicked death causeth greatly the life to be suspected, and the happy end and death doth commonly excuse the wickedness of the life. Now we have sufficiently manifested and proved by many reasons and arguments, and by sundry Profane Histories, how that Kings and Princes are subject to all infirmities of nature, and other accidents of fortune, as heat, cold, hunger, sickness, sudden death, and such● like chances, as well as the most vilest and simplest of any of their Subjects, and that also they are all under one GOD, one Lord and Creator, (who will exalt the humble and meek, and bring low the fierce and proud) and before whom we shall appear at the latter day to be countable for our lives, to receive equally the reward of our offences and deserts. It resteth now for us (following the accustomed manner) to confirm the same by the examples of the holy and sacred Scripture, in the which we have many marvelous testimonies, how the Lord did overthrow the arrogancy and presumption of proud and haughty Princes. 
Saul overthrown for pride. Kings. ca 5.  Saul who was by the election of God the first king of the Israelites, for his great pride was overthrown. Ozias was in the beginning of his reign a good and virtuous man, and walked in the ways and commandments of the Lord, but when he was in prosperity, and had all things that he could wish and desire, become suddenly so infected with pride, and blinded with ambition, that he took upon him the office of the High Priest, 
Ozias became a leper for his pride.  but for a recompense of his offence he was cast into a Leprosy, and taken away aswell from the fellowship of his people as the administration of his kingdom. Holofernes the proud, trusting to much to the strength of his men at Arms and soldiers, 
The pride of Olophernes abated by a woman. Parah. 2. ca 16  would strive against God, who (showing by his mightiness, that with the twinkling of an eye, he could overthrow him) suffered judith to execute his vengeance, and to cut off his head. Amon that was so well beloved of king Assuerus, that he had the chief office of honour under him in his Realm, through his pride and cruelty, going about by all the means he could to exterminate and destroy the people of Israel, was by the permission of God in the end hanged upon the same gallows that he had prepared for the innocent Mardocheus: 
Am●n han●●● 〈◊〉 his p●ide.  such are the judgements of God, that when he beholdeth out of his celestial Throne our human state, and seeth our great pride and insolency, he doth so chasten us, and pull us down to the ground, that he maketh us to be contemned even of the most basest sort. 
●●●siastes ca 〈◊〉.  That wise king Solomon, being one of the richest Princes upon the earth, knowing the hurt and damage that presumption and Pride bringeth to them that are infected with all, doth exhort us to eschew it, and saith: The Lord will pull down proud Princes out of their seats, and will set the humble in their places, which thing also his father king David did always acknowledge amongs other things (saying, 
Psalm 36. ) I have seen the wicked exalted and lifted up as the Cedar of Libanus, but when I passed by again, they appeared not, I searched for them, but I could not find the place where they were. If the Kings and mighty Princes of the earth would mark well this variety of Fortune, and how she is appliable to mutation, 
The description of the inconstancy of fortune.  who at an instant doth exalt and lift up one even unto the heavens, and at a sudden pulleth down an other from Sceptre and crown even into a stinking and pestilent prison, they would not be moved to look so high as they do. Ecclesiasticus doth witness unto us that the wise and poor infant is more worth than the ancient and foolish king that knoweth not how to foresee things to come. Zedechias the King, 
Two examples contrary where one is exalted the other put down. Kings. 4 ca 25.  and his son, being besieged in jerusalem by Nabuchodonozar, were taken prisoner, the town and the temple burned, and had his eyes pulled out of his head, his son killed in his presence: And in the end himself died prisoner in Babylon. Now to the contrary that holy Patriarch joseph being prisoner, looking for none other thing, (for a comfort to all his miseries) but a shameful death, was at a sudden made and ordained Prince and governor of all Egypt: but to the end our discourse shall be well beautified with Examples, we will set forth before your eyes many Emperors, Kings, and Princes, that were unknown both of lineage, 
Many of a base blood exalted to kingdoms and empires.  arms, force and beginning, that have been by the favour of fortune exalted to the rule of Realms, Kingdoms and Empires. And for that, the romans amongs all other nations have left unto their posterity most ample testimony of their nobleness and virtue, we will begin with Tarqvinius Priscus, a man of a servile estate (his Father being a poor marchante of Corinthe banished and exiled out of his Country, 

servus Tullius king of the Romans son of a servant whereby he beareth his name. Antipater king of Macedonia the son of a juggler.  
Cambyses king of the Persians was descended of poor parentage.  
Darius' the son of a Carter.  
Midas of a labourer was made king. Softenes king of Macedonia of a base stock Sibaris king of the Persians was servant to an Inn kepat. Thelophanes king of I●dia was a Carter. Tamberlen the great emperor of our time was son of a Swyneberde.  
Mahomet king of Araby was a driver of Camels.   and his mother a servant, was elected king of the romans, did ordain them new laws, greatly augmented their puissance, and showed himself so worthy a man in his doings, that the people thought themselves very happy they had chosen such a parsonage, to be their king. servus Tullius, king also of the romans, who did triumph three times for his good success, & obtained marvelous victories, was the son of a poor servant, in respect whereof he did always bear the name of a servant. Arsarces, king of the Parthians, was of so base a condition and mean birth, that his beginning was never known at any time to his posterity, who being retired from the subjection of Alexander, was the first that began any kingdom amongs the Parthians, (a people much feared of the romans) who for a perpetual testimony of their king, would needs be called Arsarcidias. Antipater that succeeded in the realm of Macedome after Alexander, was the son of a juggler, as Seneca doth witness unto us. Cambyses that great king of the Persians, was descended of a poor parentage. And Darius the first king of the Persians, was the son of a Carter. Midas labouring and ●illing the earth, was by the greeks called from his husbandry, and made king. Sostenes was made king of Macedonia, although he was descended out of the most basest house of his province (and notwithstanding many great Princes did covet the dominion thereof) yet nevertheless he was preferred before all others for his virtues. Sibaris, that was servant to an Inn keeper, had in marriage 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 Scythians, in our time (who named himself the scourge and wrath of God, by whom he would execute his vengeance) was the son of a swineherd.  
Mahomet that first did drive Camels for his living, become in the end king of Arabic. All which things and others being well weighed and considered by that divine Plato, said: there were few Kings or Princes, but that they were first descended of bond men, nor few bond men that were not first descended of Princes. Saul and David the first kings of the Jews were shepherds. 

Saul and David were shepherds.  
Abdolin king of Sydonic was a great gardener.   Abdolin that was a digger of gardens, was by Alexander instituted king of Sydonic for his worthiness, and so to all others, who he did cause to aspire to any dignity, he said he never had regard to their birth, or of what race they were extract, but only to their virtues. Agathocles king of Cicilia, was the son of a Potter, who for a remembrance of his beginning, would all his life time be served in none other vessels, but of earth. 
Agathecles' the son of a potter.  But amongs all other Empires of the world, the Roman Empire was the most passing, and yet we find many Emperors, as well romans as others, that were descended of a base parentage, who by valiantness obtained the Imperial dignity, as Maximianus the son of a lock Smithe. 

Maximianus emperor king was the son of a lock Smith.  
Martius' emperor was a Smyth himself.   Martius also the Emperor was a Smithe himself, who assoon as he was chosen Emperor, spoke before the people, as followeth. I know right well my friends (said he) that you may reprehend me and cast me in the teeth with my old occupation whereof you are all witnesses, but let all men say what they list: By my will I would always be handling Iron, and not lead my life idly in banqueting and dallying with women, 
An oration of Martius in the commendation of iron.  and in such other voluptuousness and pleasures, (as Galline my predecessor did) who was unworthy the glory and fame of his predecessors: and let they say further of my Father's craft what they will, so that strangers as the Germans, Almains, and other nations my neighbours may perceive and taste, that I love iron, and that they have to do with an Iron nation, so much to their danger, that they do fear in us chiefly the Iron, I am content they say their pleasures. And as for your parts, I will well you know that ye have chosen an Emperor to govern you, that will never handle any other thing but iron all the days of his life to your great commodities and comforts. 
Galerius Emperor, was a neatherd. Elius Pertinax, Emperor, was a merchant of Wooed. Aurelius Victor doth witness the same, and julius Capitolinus, Eutropius. Dioclesianus Emperor, was the son of a Book binder. Bonosus Emperor, son of a Schoolmaster. Aurelianus emperor of an unknown stock. Valentianus emperor son of a shoemaker. And many others of an unknown blood. Popes issued out of obscure houses. Pope john. 22. the son of a showmaker. Sextus the iiij, son of a mariner. Pope Nicholas the iiij. son of a Poulter.  Galerius also surnamed Neatherde (because both he and his parents were always rural men) was likewise chosen Emperor. Elius Pertinax in like manner Emperor of Rome, was a Merchant of Wooed, which estate he exercised with such travail and pain, that he was in that respect Pertinax. And Dioclesianus the Emperor, who did make Rome to wonder at his triumphal victories was but a servant, and the son of a Book binder. Bonosus likewise Emperor was the son of a Schoolmaster. Aurelianus (whose renown is immortal) was borne of so base a stock, that in the Histories can not be found the place of his birth. And Valentianus was the son of a Shoemaker. And thus with these numbers that I have brought forth, I could allege many others: as Augustus, Vitellus, Traianus, Opilus, Machroneus, Posthumius, Carausius, justinius, Balbinus, and a great numbered more, of which Suetonuis and other Authors make mention that were sprung out but of base, unknown, and obscure houses. We could also bring forth many Bishops of Rome, who being issued out of poor parentages, and of small reputation, came to the like dignity. As Bishop john the .22. was the son of a Shoemaker, borne in France. Bishop Sextus the fourth, was a grey Friar, and the son of a mariner. Bishop Nicholas the fifth was the son of a Poulter. S. Peter was a Fisher, and of many others of whom we will make no mention at this present, for such dignities are not gotten by nobleness of birth, but by virtue and holiness of life. We have by other Examples going before, very amply declared, that they were very wicked and miserable persons, that would suffer themselves to be carried away by inordinate ambition (that vanisheth away as smoke) seeing Fortune doth impart her favours to whom she pleaseth, raising sometimes up the poor, unto the rule and government of realms and kingdoms. And now the better to perform our sayings, it is expedient for us to declare how she doth also abase and put down, when it pleaseth her, those that be set in the most high degree of all felicity, and make them to become so miserable, that often times they give occasion of pity, even to their very enemies. The rich Croesus' king of Lydia, 
Cressy king of Lydia burnt.  hath good proof thereof, who even when he thought he had been the most happiest Prince upon the earth, saw by lively experience, that all the riches and gifts which he had of fortune, was not sufficient, nor could not deliver him from the fury of Cyrus, who being vanquished and overcome by him, did feel and taste as well the burning flames of his ire, as he did of the fire wherein he was burned. 
Darius' king of the Persians was vanquished and hurt.  Darius' that great king of Persians, vanquished by Alexander, bound by his own household servants, bereft of his wife and children, banished his realm, and hurt in many places of his body, perceived very well that there was not so high a degree of honour, but that it might be sometime overthrown, and bet down to the ground. Perseus' king of Macedonia, 
Perseus' king of Macedonia died in prison.  feeling the most furious stripes of fortune, could well judge how uncertain and caducal the hope of worldly dignities was, when that Paulus Emilius, a captain of Rome did triumph over his goods, and caused him to die in a most vile and dolorous prison, and his son the very inheritor of his kingdom, 
Denis Syracusan banished out of his realm, and driven by poverty to teach children.  by evil entreaty brought to such poverty, that he was forced to get his living by the exercise of handy craft. Denis Syracusanus likewise banished out of his realm, shall be a faithful witness of the inconstancy of fortune, who being pressed with an extreme poverty, was in the end constrained to teach children for his living, at Corinthe, (a piteous metamorphosis of a Prince so rich, to become a master of children. Polycarpus, king of the Samyens, who as Valerianus doth witness, that had never in all his life tasted of the rigour of fortune was at the last vanquished by Darius, king of the Persians, 
The king Policarpus was crucified by his own servants.  and after by his own provost crucified upon the top of a mountain. Valerianus, emperor of the romans, being overthrown by Saport king of the Persians, 
Valerianus emperor overthrown by Saport and made his footstool. Caligula emperor died having thirty. wounds. Dioclesian emperor poisoned. Domitianus emperor died being banished out of Rome. Falarius died upon the Tortures. Silia was eaten with louse. Tiberius' emperor stifled with a pillow. search their deaths in Pliny, Sueton and P●u archus. Nero did require the help of his friends to kill him.  ended the rest of his life in such servitude, that he served for a footstool to Saport, when he mounted on horseback, and bowed his shoulders thereunto, in steed of a foot stool. Caligula likewise, after he had received xxx wounds of Cornelius Sabinus and his confederates, lost most miserably in the end his life. Dioclesian having lost his Empire, died of poison that was prepared for him. Domitian Emperor being banished out of Rome died poor and miserable. Falarius king of Licyla, died wretchedly upon the tortures, where he had caused other to die. Marius' being fallen into a marvelous desperation, presented his head to Pontius Tolesinus, to the end he should cut it of. Scylla his chief enemy was eaten with louse, & could never find means to help himself thereof. The Emperor Tiberius was stifled with a pillow, and died amongs his own servants. Nero that butcher and mortal enemy to humane nature, hiding himself in a ditch to eschew the just ire and vengeance of the romans that did pursue him, would have killed himself, but God did permit he should find himself so unable that his strength did fail him to execute his sacrifice, and was constrained therefore to require aid of others to advance his death. And thus with these small numbered, I could produce many other Princes, Kings, Emperors, monarchs, and other great Lords, who having had as it were the wind in the poop, and using with full sail the flatterings of Fortune, that afterwards turning her wheel upon them, fell into such misery and wretchedness, that the memory thereof is pitiful to rehearse. For this cause Ephyston, (that was so well beloved of Alexander) willing upon a time (of his great liberality) to have given to certain of his friends, the kingdom of Sydon, they knowing it was an easy matter to received a kingdom, 
A kingdom given was refused.  but hard to rule the same, did with a marvelous constancy of mind refuse it. Whereat Ephyston being greatly astonished, to see them refuse willingly that which others did seek fiercely by fire and sword, was moved to say: O most happy nation which art the first that hath learned that it is no less commendable to refuse a kingdom, than to receive it. 
Quintus Curtius book 4.  For if the ambitious man will measure with a just yard, and weigh with even Balances, the pleasures and honours, with the cares and troubles of the mind, that doth accompany a Crown, and an infinite numbered of perils besides, as well domestical as foreign, 
Many perils do accompany a Crown.  he should find for one ounce of Honey, ten pound of Wormewoorde: wherefore the great king Antiochus, is greatly commended in the Histories amongs the Romans, for when they had taken away from him the better part of his Realm, he said unto them with an invincible constancy: O ye romans, in leaving me so small a part of my Realm, 
A commendable sentence of Antiochus  and usurping the most greatest part thereof (as you do) you 'cause me to occupy my mind on other matters: and you do so much the more disburden me of the cares which did ordinarily environ my soul, and held it besieged. Valerius Maximus in his histories doth rehearse that the first time the Crown was presented to the same king Antiochus, before he would put it upon his head, he did for a good space fall into contemplation, afterwards he cried out with a loud voice, and said: O Diadem more happy than noble: If the most part of the Princes of the earth would consider diligently the miseries and cares that do accompany them, they would not be greatly willing to covet them, but would rather disdain to lift them from the earth. We have as it were the like Example in the Histories of a Tyrannous king, who being on a time more pensive and sad than he was accustomed, one of his Courtiers would gladly have made him merry, and said unto him: Wherefore art thou so sorry and pensive O king, and seest thy Realm prospero and flourish in all things? But this Tirante feeling the anguish of his sins in his heart, answered nothing to him.  
But afterwards caused a feast to be prepared of all sorts of delicate and delicious meats, with such ornaments as were requisite for the celebration of such a great feast. 
A flatterer punished.  This done, he caused a naked sword to be hanged and tied with a thread, over the place where he should sit, and called for this Courtier, and commanded him very straightly, to sit himself in that place, which was prepared for him. This miserable man being thus set, had no will either to eat or drink, but was always afraid of death, and that the sword should fall and kill him. This tyrant delighting to see him put in such fear, said unto him: Behold lo the very true portrait of my royal dignity: behold the prosperities and pleasures that my estate is subject unto: behold also the just occasion of my continual heaviness and sorrow. In all which examples before rehearsed, we say for a full resolution, that although all things be subject to mutation after the common law, and course of nature, yet there is not one thing more mutable and subject to change, than Princes and kings are, because that fortune doth most willingly take hold of such as be of an high estate, and touch, to triumph over their spoils. Wherefore those that be called to such honour and dignity, aught so to direct their acts and doings, that they may be always found ready, when the Lord and God shall call for them.   

The ninth Chapter.  
How that clemency and gentleness, are virtues most meet and convenable for Kings and Princes, with many examples alleged, confirming the same.  
FOr the better garnishing the Prince with such things as are most meetest for his Majesty and dignity, 
How greatly clemency and gentleness is commended in ●●inces.  we desire (as is said in the Chapter before) he should be endued with modesty and temperancy to serve him as means to season all his actions and doings. Lest that being at any time overcome with extremity of choler, he should be over rash and quick in his judgements, in the execution whereof it is to be wished he should rather be more prompt to remit the crime, that without discretion (before the matter be well considered and weighed) to punish the offender: for commonly sudden determinations do bring with them such boiling and sorrowful repentance, that it maketh us to desire that same death to ourselves that we oftentimes procure to others. As we read of Alexander the great, 
Alexander would have killed himself for committing an offence rashly.  being on a time in a marvelous fury caused Cletus one of his best beloved to be slain, the death of whom did heap such grief and anguish in his heart, that (after reason had overcome his fury) he would have murdered himself with his own hands for a satisfaction of his offence. But for as much as we will refer these matters to the Chapter, where shall be entreated how much cruelty is enemy to Princes, we will cease to proceed any further therein, and entreat of clemency, gentleness, and mildness, which are requisite for Princes, and be things of so marvelous an efficacy to win the hearts of their subjects, that there is nothing that doth more provoke the people to love them and honour them than meekness and gentleness, nor by which means they may more frankly make request to them of any thing without repulse or denial to be made therein. Cicero in his Academical questions doth persuade all Princes rather to communicate with the poor than the rich: 
Princes in the old time were wont to be familiar with the poor.  for (saith he) they can not learn any thing of the rich, but to be covetous, to augment their estates and dignities, and to maintain themselves in all pleasure and delicateness: but with the poor (saith he) they shall learn to be pitiful and merciful. For poverty is none other thing but a School of clemency and pity. The Emperor Traianus is greatly commended among the Hystorians, because upon a time he stayed his whole army, and himself did descend off his horse to understand the complaints of a poor wretched and miserable woman. 
The Parthians would have their princes familiar aswell to the poor as the rich. The custom of the Persians reproved  The Parthians (a people very curious in observing the customs of antiquity) did so much desire this gentleness and meekness to be in their Princes (as Homer writeth) that they did upon a time deprive one of their Princes from the administration of the Realm, because that he went to the marriage of a noble man & a great Ruler, and within certain days after, being required to the marriage of a poor man, he refused to do the like. The manner of living of the kings of the Persians is reproved & condemned of many, for that they use to keep themselves close and secret within their Palaces, not showing themselves to the people but once or twice in the year, and all to the end that not yielding themselves to talk, or to be familiar with the people, they should have them in the more greater admiration and honour. The Emperor Antonius was called Pius because he was pitiful and gracious to all sorts of people, and namely for that he did use a marvelous charity in the behalf of widows and Orphans, for he commanded the porter of his gates (and that with great charge) that he should know the poor before the rich, 
A marvelous gentleness of the emperor Antonius towards the poor.  that they might be first brought to him to have audience of their suits. And this good Emperor pronounced openly before all people, that they that do contemn the poor and needy, let them not think to be obeyed of the rich. The Historians writ in the life of Claudianus the Emperor, that he was so treatable and gentle, and did so much incline himself towards the suits of the poor, that he thought it did not suffice him only to give them audience, and to restore them again to their right (if they were injured by any man,) but farther he would give them also counsel in their adversities and troubles: which thing he did practise in the behalf of a poor afflicted widow, who as she did upon a time present herself before him to require justice, being altogether overcome with carefulness and weeping, this gentle Emperor after he had accorded her request, being moved with a marvelous natural compassion, did wipe her face with his own handkerchief, whereas many of his gentlemen did marvel, amongs which one of them said to him, that he did too much abase himself, and he had done a thing that was far unmeet for the majesty of an Emperor. But he answered wisely, that it was not sufficient for a Prince only to do right and justice to his Subjects, but also to exercise the office of humanity towards them when the cause so requireth, for oftentimes (said he) the Subjects, when they depart from the Prince with his good countenance and gentle words, it contenteth their minds better than the benefit of the cause that they have received at his hands by equity and justice. And this is it that that great king Solomon doth teach and exhort us unto, where he saith, 
Proverb ca 15.  that gentle and pleasant words doth assuage the ire, as rigorous and cruel words do stir up fury: and as he saith in another place, 
Ecclesiast 6.  that gentle speech getteth many friends, and appeaseth the enemy. The ten Tribes of Jsraell made themselves strangers, and refused the subjection of Roboam the son of Solomon, that was their king, 
3 Kings. ca ●.  for the rigorous answer he made to them (at such time as they required him that the tribute should be diminished) when he said to them: the lest of my fingers is more heavier than the greatest of my fathers: if he have made your yoke heavy to you, I will make it heavier, and if he scourged you with small rods, I will chasten you with whips. And for such a like barbarous and rough speech chanced the division between Juda & Jsraell, when David made his force against them, for that Naball through his chorlish answer stirred him to anger: but to the contrary Abygail his wife by means of her courteous and gentle words did appease him. 
1 Kings. ca 25  We find also in the Greek Histories, that a Philosopher very liberal & free in words, wrote an Epistle to Phalaris the Tyrant, in the which he accused him of his dissolute life, and amongs other things that he most touched, he reproved him bitterly for that he was disobedient to the Gods, in that he killed the priests, and ruinated the temples, and because he was so unwilling to be moved or sued unto for the poor men's causes, and did refuse their petitions and requests. The good Tyrant having read this accusation, without any further deliberation made this answer as it followeth: They that say that I do not obey the Gods, say truly, for if I should observe all those things that the Gods do command me to do, I should do few of those things that man requireth me to do. Secondly where you say I bear no reverence nor honour to the Churches, that is because I know the gods make more account of a good and pure heart, than of many Churches all to bedecked with gold & silver. As touching the Priests, you say I put them to death: in deed I have done it, thinking to make a good sacrifice of them to the Gods, for they were so dissolute, and so far out of order in all their actions and doings, that in steed of honouring the Gods they were rather a slander unto them. And as touching the last, whereof thou dost accuse me, that is, to have stopped my mouth and ears from the petitions & requests of the poor, those that have said that unto thee have greatly lied upon me, for I have always showed myself frank and open to widows and Orphans, and to such kind of afflicted people, and have always had my ears open to such requests as they have made to me. Here you may see this wretched Tyrant, enemy both to God and man, loved better to be charged with these other vices, than to grant to the last, the which he esteemed to be more grievous and notable than the others. The Lord our God willing to instruct all Princes and other pastors, by what means they aught to govern their flock, doth reprove (by the Prophet Ezechiell) the overmuch straightness that they do use towards their Subjects, 
Ezechiell ca 3 4.  when he said unto them: Ye do command them by force and power. Likewise S. Peter, a man that commendeth greatly humility, 
1. Peter ca 5.  doth admonish all Pastors, not to be over fevere towards their people, but that they should rule them as the true shepherd doth his flock. Alexander the great used such kind of facility and gentleness of speech to those that had to do with him, that even to such as did reprove him of his vices, he would harken and give ear: for when he departed out of Asia, to conquer the Indians, he understood that there was one other Nation which was never yet conquered, neither of the Persians, the Medes, the Greeks, nor of the Romans, who were called the Garramants, and he being very ambitious of such matters, minded to visit them in his journey, and when he arrived in their Province, he commanded that the wisest and sagest amongs them should come and speak with him, that he might understand the manners, customs, and order of living of those people, who seemed unto him to be men far estranged from the fashions and doings of the common usage of other men: whereof when the Garramants were advertised, without any more deliberation sent unto him presently an old man, free and frank in words, and stout in his countenance, and one that had never been feared for the presence of any Prince, Emperor or Monarch: who being arrived afore him, after that he had made his due reverence, began to behold him with a Philosopher's eye, and knowing very well Alexander's humour, 
A marvelous stoutness of a Philosopher of the Garamants.  that he was not come into their country for any other intent, but to make himself Lord and Prince thereof, firing his countenance immovable upon his face like a man that had been half in an ecstasy, said to him: Tell me I pray thee O thou Alexander, what wouldst thou have? what is thy meaning? what is thy will and purpose? dost not thou sufficiently give knowledge to the face of the whole world, that thou art possessed with an insatiate greediness and an inordinate covetousness, which for a transitory ambition that vanisheth away as the smoke) art not afeard to poverishe many to make thyself only rich, nor art not ashamed of the complaints and lamentations of the poor widows, and of an infinite number of wretched & miserable people, which thou hast dispossessed of their lands to make thyself universal Monarch of the whole earth, nor hast thou no regard of the effusion of the blood of so many poor Innocents, but thus with infamy to make thy name everlasting and immortalize thyself for ever: yet if thou couldst by thy cruel battles & bloody victories enjoy the lives of them which thou dost kill, to increase & prolong thine own life, as thou dost inherit their goods to augment thy renown (although it were wicked) yet it were tolerable. But to what purpose serveth it thee to take away their lives, when thou thyself lookest every hour that the Gods shall take thine? O Alexander, yet if thy desire had any end, and that it were bordered and limited as the kingdoms be which thou dost conquer, thou wouldst then give some hope to the people of thy amendment to come: but know thou, o Alexander, to what end this will come unto, the Gods shall give for a penance unto thee, and to all such ambitious hearts as thine is, which are never satisfied nor contented, that assoon as death is ready to close up your mouths, 
A marvellous grief of conscience at the point of death to such as hau● set their ●●nds upon their goods in their life time.  and when you are at the last point of life, you shall have so great an unquietness of conscience for those things which you have so unjustly heaped & gathered togethers, that it shall be more grievous and harder for you to digest than if ye should suffer a thousand deaths togethers. And so this old man having ended all his discourse, stood still immovable for a space before Alexander, aspecting some answer of him: but Alexander feeling himself touched inwardly, was tossed with many imaginations at the reasons of that wise & sage philosopher, and in such sort that this spirits were overcome and vanquished, not able to utter the effect of his mind to make him any answer, by reason whereof, being confounded and condemned in himself for his enterprises, he returned from thence immediately without hurting, or any ways annoying the Garramants. The Emperor Tiberius a cruel man in all his doings, was not moved when it was told him that many did murmur and speak evil of his cruelties and tyrannies: but answered to them that persuaded him to be revenged upon those that so murmured against him, that he could very well occupy himself otherwise, and said, that men's tongues aught to be free in a free City. Moses' that great law giver of the Lord, hath left us also marvelous testimonies of patience & modesty: who although he was many times tormented & vexed with his people, yea even that they were ready to stone him to death, yet whatsoever assaults these sturdy people did make against him, they could never drive him from his humility, nor put him out of patience: but to the contrary, 
Numbr. ●2.  he did by his continual prayers (which he made to the Lord) appease the malice and fury which they had unjustly conceived against him. The Historiens do write, that two old women did address themselves to a king and an Emperor, the one to king Demetrius, the other to the Emperor Adrianus, praying than instantly that they might have justice ministered for a certain violence which one had done to them. But these Princes being occupied with other affairs did answer them, that they must for a time defer the matter, for that they could not intend it at that present, whereat the women being grieved, said unto them, that then they aught to give up their Empires to others: for princes must (said they) be at all times of the day ready to protect & defend the afflicted, and ever willing to tender justice and right to each one, 
A king and an emperor gave audience to two poor women.  and with that charge ye do receive your dignities and kingdoms. And yet notwithstanding all these words, neither of these Princes were moved or angry, and they perceiving the earnestness of these matrons, began to smile, and presently gave them audience, 
Gone 25.  and did them justice. And joseph that great Patriarch, being so cruelly handled at his brother's hands, in steed of revenging himself, he delivered them from famine, which did oppress them so much, that they knew not where to have any succour or help. Denis the Tyrant king of Si●ilia by force, who hath borne a great name of cruelty amongs others, and a man hated almost of all persons, used never the less courtesy towards an old woman, such as followeth: As he was upon a time advertised that she prayed unto the Gods daily for his long life and health, where to the contrary he knew that all the rest of the people wished his death and overthrow, (as the very pestilence of their common wealth) did command her to be called before him, and he did earnestly require her to tell him for what cause she prayed so often to the Gods for his life, seeing that he knew very well that all the rest of the people desired his death. This old woman who knew not how to counterfeit, did discover unto him her meaning therein, and said: My sovereign Lord, when I was a young woman this Province was governed with a cruel Tyrant, whose life was so noisome to me, that I did continually wish his death, and to the end my desire might take place, I prayed heartily to the Gods in the Temple, that they would deliver the people from the bondage of that Tyrant, and that they would send him a sudden death, which they did, for he died in very deed suddenly: but the time was so unhappy, that there succeeded in his place a worse, and a man more dissolute a thousand times than the first, which is the cause that moveth me to flee from my first prayer, 
A great constancy of a woman in p●ace of peril.  lest the Gods should do as they did before, which they will do, and now thou art come, who is worse than both the others: and for that I fear, that if I make my request to the Gods for thy death, as I did for the others, there shall come an other after more wicked and abominable than thou art: therefore I go daily to the temple, and pray to the Gods, 
An incredible pations of a Tyrant.  that they will maintain and conserve thee with long life as thou art. Then this tyrant marveling at the frank and liberal speech of this woman, and specially to him who was feared of all men (as he was) without being angry at all, fell to laughing, and let her departed without any kind of punishment.  
The patience of Pyrrhus' king of the Epyrotes, is greatly commended in the histories: who (when he was in his wars against the Romans in Italy) had certain of his soldiers in his camp, that as they did sit at their meat, with open mouth spoke uncomely & undecent words of him, using therein words of defamation, whereof he being advertised by certain spies who did apprehended them upon the matter, he commanded they should immediately be brought before him, and he asked of them if it were true they were so outrageous of their language, that they durst blaspheme the majesty of a Prince: Which thing one of them that was more stout and careless than the other, did confess unto him to be true, and did acknowledge they were greatly forgetful of themselves in this cause: adding thereunto further, 
Wine is the author of mischief.  that if the wine had not failed them at the table, that they were in good way to have passed further into more unseemly words, putting wholly the fault in the wine, which was the very instrument that did force them to speak such things. The rehearsal of which matter did 'cause their colour to come and go, even as it doth when any man feeleth the Surgeon put an instrument into his sore wound, 
The modesty of Pyrrhus king of the Epirots being abused by his own Soldiers.  and as though they should have lost their lives presently. Whereat the King made no semblance that he was moved or angry any thing at all, but said to them with a cheerful countenance: My friends, at another time when you speak of your superiors, speak more softly, for such communication (said he) even the very walls will understand.  
Plato the chief of all the Philosophers amongs the Greeks, when he took his leave of Dionyse the tyrant to return to Athens, Dionyse, demanded what report he would make of him to other, Philosophers his companions, when he came to Athens whereunto Plato answered with a boldness conformable to his wisdom, that the Philosophers of Athens had not so much leisure as that they would loose any time to speak of him or his doings, giving him to understand by this frank answer, that his life was so out of order as the Philosophers (who did occupy themselves commonly in grave and weighty matters) would not vouchsafe to consume their time to make any rehearsal of the acts of a wicked man, and said they rather merited to be buried in the perpetual darkness of forgetfulness, than to be brought in rehearsal before men. Which answer although it were very sharp and nipping, and scantly to be borne, even by a man very patient, yet notwithstanding he dissimuled the matter, and did not once make any show by countenance that he was any thing angry or moved thereat.  
Thus we have brought forth a great numbered of ancient examples of meekness and gentleness, which to some peradventure at the first show will seem ridiculous, and to be but fables, but because they be written by so many notable and famous authors both Greeks and Latins, we aught to give them credit, and we should do them great injury and also greatly discredyte our ancestors, who have always to this present day, had them in great estimation and reverence, now to bring their great wisdom and gravity in question.  

Examples of gentleness and clemency which have passed in this our time.  And now we will show you some example of the same matter which hath passed in these our days, to the end that such princes and great lords (as stand so much upon their honours, may when they feel themselves touched as it were upon the finger, frame themselves somewhat to bear with the folly and boldness of their subjects.  
The Jtalians writ in their histories and Annalles, that upon a time when the Pope went out of the castle Angel, in Rome in his accustomed magnificence, an old man a stranger and unknown, newly come to the city (and not having seen any such things before) began to laugh aloud, that the Pope and all the Cardinals heard him, who marveling at the matter, demanded of him by and by the cause of his disordinate laughing. This old man that was so aged that there was nothing left unto him of all his members to stand him in any stead (but only his tongue) answered readily with a high voice never staying thereat: 
A great mask of an old man.  the occasion of my laughing (said he) is, why Saint Peter was so poor being in this world, and so simply appareled, and left his successors so rich and pompous. Which answer when all they that stood by herd, there was not one that was offended any thing thereat, but began all to laugh at the matter, as he himself did. Pope Sextus the four who was a religious man of the order of S. Francis, was exalted to the dignity Papal: A while after, a Friar of his own covent, that had been one of his most familiars, came to Rome to visit him, the Pope having received him cry courteously (to show him his great secrets) led him into his treasury where he had great plenty of precious stones, riches and other treasures, where he said unto him smiling, Brother, you see I can not say that which S. Peter my predecessor said, that I have neither gold nor silver: I do confess that said the Friar, holy Father, 
A secret nip by a grey Friar to pope Sextus the iiij. Riche● enemy to holiness.  neither can you say as he said to the impotent, lame, and leprous, rise and go your ways, giving him secretly to understand thereby, that riches be enemies to holiness: And the Pope knowing that he spoke nothing but that which was true, was not displeased thereat, but of himself did afterwards tell the same to a great number of Bishops and Cardinals that were not then present. Raphaell one of the most excellentest Painters that ever Italy bred, was upon a time invited to dinner too a Cardinal in Rome, where as the Pope and many other Prelates were present. This Cardinal when dinner was done, showed to them that were present (as a marvelous thing) a table of the said Raphael's making, in the which was painted the figure and portraiture of S. Peter and Paul, to the end that they might judge of the excellency thereof, and after they had well beheld the same in all parts, it was commended of them all as an excellent and marvelous thing (except of two Cardinals) who said that the table was very excellent, but that they had their faces made somewhat too red and to much coloured. Raphael being a free man of speech, 
Two cardinals taunted by Raphael the excellent painter.  saw that his workmanship was condemned, and that by such as had no knowledge to judge thereof, said unto them openly: My lords, be not abashed though they be a little too read, and too much coloured in the face, for I did it of purpose to declare unto you, that in heaven they be as read as you see them here in this table, even for shame that they have to see the church governed by so wicked and evil pastors as ye be: with the which answer they were nothing offended.  

The modesty of an earl of Italy being taunted by one that was whipped  An Earl, a great lord in Italy did bear very gently the like answer of a poor offender, that was condemned to be scourged, who moved with pity to see him whipped thorough the town, seeing him go very softly said to him: why goest thou no faster, that thou mayst be the sooner delivered from thy pain? But this miserable fellow being unworthy the counsel of so noble a man, said to him: Count, when thou shalt be whipped or led to any kind of punishment as I am, go thou at thy own pleasure, and seeing that I sustain the pain, suffer me to go as it pleaseth me.  
We have brought forth so many examples for meekness and gentleness, 
How princes aught to use the virtue of modesty.  that we fear it doth offend the ears of the readers: it remaineth for us now therefore somewhat to instruct Princes how they ought to temper this their clemency, lest by using overmuch familiarity, they fall into an other evil, which will be as pernicious to them as the virtues of true modesty and gentleness shall be profitable: for all extremities be odious: and there is nothing that doth more darken the majesty of a Prince, nor that maketh him more ridiculous, than too much to embase himself, as that in stead of showing the majesty of his place, and to give examples of his nobleness and greatness, he do not bring himself that state, that he be made a prey to all the world, and fashion himself to be scorned and derided as a mocking stock to his people and subjects, as that gamester Nero, 
Nero pleasant before the people.  who was so shameless and dissolute in all his doings, that in the presence of all men, he would sing and dance, and sometime dress and disguise himself into the fashion of a Woman (thinking that by these his wanton and foolish behaviours, he should please his people:) which things princes aught not only to beware of in their ordinary conversations and talks, but also in their garments and other gestures and public goings, which oftentimes be the very and true testimonies of the inward harmony of man: 
The extern actions of man do give sufficient testimony what he is inwardly.  as the wise man very well doth declare unto us in Ecclesiastious, that the garments of the body, the countenance and the gesture, do give sufficient understanding what the man is. For which disorders Gregory Nazianzen a man of a singular learning, beholding one day in Athens, julianus the Apostata emperor of Rome (being but a young man,) by the insolency of his gestures, and by the moving of his members did suddenly prognosticate his evil hap to come, as it is written in the Tripartite history: for after that he had seen and perceived his immovable neck, the continual moving of his shoulders, his furious and staring countenance, his impatient and unmeasurable marching, with a great number of other unhappy lykelyhodes that did appear in him, (the rehearsal whereof, would bring no edifying or profit to the hearers, but only laughter) and further a certain lightness in him suddenly to condemn those things one day which he had allowed the day before, without having any certitude or concordance in his questions and answers. This holy man I say, even as wrapt● with the spirit of Prophecy, 
A prophecy upon julianus the Apostata by Gregory Naziazen.  cried out with a loud voice, and said: O what a monster doth the common wealth of the romans nourish and bring up?   

¶ The tenth Chapter.  
What justice is, and what profit and commodity the same bringeth to government, and how that without the use thereof, Kingdoms can not be called kingdoms, but dens and receptacles for thieves and robbers.  

The description of Justice according to the mind of S. Augustin  Justice hath such affinity with the virtue of Clemency (whereof we have entreated before) that if ye separate the one from the other, they shall be as nothing, and without any force or effect. Saint Augustin (a grave author in the Church of GOD) doth write, that if we take away justice from government, Kingdoms shall be nothing else but very nests and dens for thieves: For (sayeth he) suppress justice in any dominion or Kingdom, 
P. 〈…〉 ough 〈…〉 the mo● 〈…〉  what be they then but harboures and places for thieves? and where be places for thieves but in Kingdoms that be without justice? Furthermore (as Cicero doth write,) the puissance of justice is so great, that even those that do repose themselves in wickedness and mischief can not maintain their iniquities without some part of justice: For if the captains of thieves and robbers do not divide equally their prays, either they shall be killed by the rest, or else utterly left of them. justice is a virtue (sayeth Aristotle) that doth contain and comprehend all the rest, she is only the guide and conseruatrix of all humane society, and yieldeth to each man that appertaineth to him: no common wealth or humane policy can be governed or maintained without her aid and secure. Which Plato that divine Philosopher doth acknowledge in the fourth book of his Common wealth, where he writeth that the most chief and most excellent gift that GOD hath given to men (considering the miseries whereunto they be subject, 
A notable sentence i● Plato in his books of a common wealth. ) is that they are governed by justice, which brydeleth and restraineth the boldness of the furious, conserveth and maintaineth the innocentes in their simplicity, and rendereth to every one equally that belongeth to him according to his deserts.  
The Emperor Severus was such a lover of justice, 
The emperor Severus a great lover of Justice.  that he never made law or pronounced any sentence, but first he would have the same allowed and approved by the advise of twenty wise and learned men in the laws. And as touching such matters as concerned the wars, and other martial affairs he always took the advise and opinion of the most ancient soldiers and best experimented Captains that he could find. 
Domitianus emperor e●●nte to the poor and a great favourer of the rich.  Suetonius upon the life of Domitianus the Emperor, doth recite many vices whereunto he was subject, but one of the most cruel and notable that he was infected withal, was, that he punished the poor, and pardoned the rich, and so either for money or affection did pervert justice.  
But for as much as the Princes of our time do not exercise the place of judgement themselves (as the Princes did in the old time) yet they aught at the lest to be very vigilant and curious to know & understand well the manners, the virtue, the integrity of life, and the sufficiency of such as they do depute: for else they shall one day be called too account for the wrongs and injuries of their ministers. Plutarch writeth in his politics, & Plato in his common wealth that there is no mischief more pernicious in any common wealth than the buying & selling that is made of offices. For they which be rich, 
Such as buy their offices in great, cell afterward by retail.  buy for money that which aught to be obtained by wisdom and virtue: and so it cometh to pass, that those that buy their offices in great, do afterward cell justice by retail: and upon this mischief doth rise the bribery and corruptions of these mercenary judges, who do make themselves fat by the calamities and miseries of the poor people, bring themselves to great possessions, and make their houses mighty even by the pilling and polling of good men. The Emperor Severus was so great an enemy to corrupt judges, that he said he had always one finger ready to pull out the eyes of those that he knew to be such. 
The emperor Severus a great enemy to corrupt judges.   
The Egyptians had always mercenary judges in such suspicion and contempt, that they did always swear such as they chose into the place of judgement, and therein did charge them upon pain of death they should not violate their oaths, nor give any judgement contrary to right and equity, although they were straightly commanded to the contrary by their Princes. And to the end they should have always their oaths printed in their remembrance, they caused to be set upon the judgement seat, the image of a judge, having his eyes put out, and his hands cut off, signifying thereby, that they ought not to be partial to any man, nor to receive money or other bribes to defeat justice.  

Alexander Severus did punish his secretory for abusing Justice.  Alexander Severus, Emperor of the romans, is very much commended of the Historiens, because that he did punish his own secretary, being informed that he caused the estate through bribery to violate justice, in disquieting thereby the poor, and maintaining the rich in their naughtiness and wickedness. Herodotus the Greek writer did greatly commend Cambyses King of the Persians for his careful diligence in punishing the wicked judges that did pervert justice: 
Cambyses king of the Persians caused a judge to be fleyne because he did pervert iutice.  for as he was upon a time advertised by the testimony of many, that a judge called Sysamnes, was corrupted by money to pronounce false judgement, (even at the same instant that his offence was discovered) he caused him presently to be slain (being alive) and commanded that his skin should be nailed over the seat where the judges were accustomed to sit to pronounce judgement, and that it should remain there for ever, to the end that other judges taking an example thereat, should beware from thenceforth that they do not defile themselves with the like offences: and ordained further, that the son of the same judge should supply first the same seat, to the end he should be admonished by the example of his father, faithfully to minister justice. Plato a man that thought he could never commend justice too much, hath left unto us in writing, that this excellent virtue of justice is commonly defiled in two things, the one is, that when the punishment of the offence requireth expedition, the judge by fineness and of purpose doth defer the judgement of the matter, to the end that by prolonging of time there should be some means found for to save the offender: the other is, that when the offence is notable, and that it deserveth pains of death, or some other corporal punishment, it is stayed and turned into a certain sum of money, and by means hereof, men that are offenders get much liberty, and have great hope (by force of their riches) to have their offences remitted, and to escape the danger of death.  
If these ethnics, who had not such knowledge of god as we have, have detested the violaters and infringers of justice, how much more aught we to do the like, considering the threatenings that are made unto us for the same by the mouth of the Lord. Let us harken therefore to the exhortation in this behalf, that Solomon (one of the most sagest and wisest Princes that ever bore Sceptre) maketh unto all Kings and judges, 
An exhortation of Solomon to Judges.  and other that do sit in place of ministration of judgement: give ear (saith he) you Kings and Princes, and mark well you that judge the coasts of the earth, learn and open your ears to hear, you that govern the multitude, and that delight in much people, for the power is given to you of the Lord: who will mark diligently your doings, and will search your thoughts, because that when ye were ministers of his kingdom ye have not judged justly, nor have not regarded the Law of justice, ye have not walked according to the will of GOD, wherefore he shall appear fearfully unto you, and that very soon, and he shall give a hard judgement to such as be in the places of judgement, to the simple shall be granted mercy, but those that be in Authority, shall suffer great torments, for the Lord that is Ruler over all, shall except no man's person, neither shall he stand in awe of any man's greatness, for he hath made the small and the great, and careth for all alike. 
Wisdom ca 6.  To you therefore (O Kings) do I speak, that ye may learn wisdom, for they shall be justly judged that have kept justice.  
Behold lo, a marvelous instruction for earthly judges, that have no mind but upon the world, and be a sleep in the darkness of ambition and worldly honour, and set all their felicity to make themselves great and marvelous to the people, and after their deaths to leave their children inheritors of their glory. Let them henceforth therefore, I say, go to the School of the wise, to reform their lives, and to know how that this life is caducal and transitory, and that further they shall be judged, even as they have judged others, and of such a judge, to whom also all our thoughts be known.   

The xj Chapter.  
How that cruelty and tyranny are chief enemies to justice, where also is showed wherein the good Prince differeth from the tyrannous Prince, with sundry examples confirming the same, gathered as well out of the Greek as Latin Authors: which will bring great pleasure and contentation to the Reader.  
Justice hath not a more greater enemy than cruelty and tyranny: 
Tyranny chief enemy to Justice.  which be things very monstrous and abominable in man, who is a noble and excellent creature, made to the image and similitude of God, borne to be meek and gentle: but if he be once defiled and infected with this wicked Tyranny, he is (as Aristotle saith) like a thing transformed into a brute beast, and become enemy both to God and man. But to the end we may know the good Prince from the tyrannous Prince, I will set forth unto you here certain differences of the good princes and the tyrants (which I have collected out of a great number of good authors. 
Wherein the good prince differeth from the Tyrant. ) The Tyrant vexeth his people with Subsidies and unreasonable Exactions, and layeth heavy burdens upon them: the good Prince doth not exact upon his subjects, but for things that are necessary and behoveful. The tyrant converteth all his exactions into pomp, pleasures and braveries superfluous and unprofitable. The good Prince to the contrary employeth all for the safeguard, defence, and conservation of his Subjects, the strengthening of his Realm, and to resist the incursions of such as would trouble the quietness of his people: the Tyrant would be feared and redoubted of his Subjects, without rendering any love of his behalf again. The good Prince would be faithfully loved of his Subjects with a true and sincere heart, and loveth them again with a paternal zeal and amity. 
Aristotle in his politics.  The tyrant doth rule and govern his common wealth by dissembling, deceit and covetousness: the good Prince doth govern by prudence, integrity of life, and well doing. The tyrant is governed by flatterers, clawbacks, and other such kind of vermin that do bewitch and enchant his senses with pleasant things, as fantasies, collusions, and news: the good Prince doth not take in hand or execute any thing, but by the advise and counsel of the wise and sage. The tyrant feareth nothing more, than that the people should agree togethers and be of one mind, fearing thereby that they should conspire against him: the good Prince desireth nothing more than to nourish and maintain peace amongs his people: and if there rise any debate or strife amongs them, traveleth by all the means and ways he can to reduce them again to good will, mutual love and amity. The tyrant being stirred and moved (as writeth the Prophet Ezechiel) is as a ravening wolf ready to shed blood: or as Plato saith, a consumer and devourer of the people. And the Wise man knowing very well his property, nameth him a fierce and greedy Lion, or a Bear that is hungry and thirsty for the flesh and blood of the poor people: which saying is confirmed by S. Paul, when he said (being escaped from the cruelty of Nero) he was delivered from the throat of the Lion: but to the contrary the good Prince hath such care over his Subjects, 
Qualities required of good princes.  as a good Father hath over his children and family, or as a good Shepherd hath over his flock: who (as writeth julius Pollux to Commodus Caesar) to the end he would have him garnished with those things that are required at his hands, aught also to be meek, just, gentle, magnanimous, liberal, master of his own will, careful, industrious, vigilant, puissant in counsel, sober, stable and firm in words, prompt to forgive, and flow to revenge. And having thus now made an end of the difference between good princes and tyrannous princes, I will now (following our accustomed manner) produce some examples of those that have been most infamously renowned in tyranny and cruelty, to the end that Princes seeing their disorders and insolences (by the testimonies of the most faithful and most credible authors that have written) should be admonished to eschew such vices, lest that their posterity have not cause to writ of them, as we do now of others. And because Heliogabalus a Roman Emperor, hath borne the first name of wickedness in his time, we will put him first in the rank, 
The monstruous life of Heliogabalus according to the testimony of many authors  and to the end that his monstrous life shall be the better authorized, we will recount it according to Lampridius, Eutropius, julius Capitolinus, and many others. The first beginning of his Tragedies was, he caused his brother to be slain, afterwards he married his stepmother, the mother of his brother whom he had thus killed, and immediately after he was chosen Emperor: in steed of well providing for his Empire, and giving good orders, that his common wealth should be well governed and ruled (the rather to come to his enterprises) he banished all the wise and sage personages of his dominions, afterwards he ordained a worshipful college of bawds, of both kinds, who did openly (in the presence of all people) cause youth of both sexes to be defiled: the service of these people was so agreble to his mind, that he used them as pages to serve him as other great Lords are served of their household servants. Behold lo, the first zeal of this beastly Emperor to his common wealth. Now when he had ended and finished this his notable work, he would then take upon him the office of an Orator, and made a long Oration to them, in the which he did persuade them by wanton and slender reasons to invent all the new & unaccustomed means that they could of bawdry and filthiness, and that with all liberty. And the better to bring them to his lore, he exhorted them to put away all shamefastness, and that they should become bold and shameless, because that shamefastness and bashfulness were chief enemies to all pleasures: and not contenting himself with these abominations, he gave himself wholly to be carried away with his wanton and impudent desires and lusts, that he caused four naked women of the fairest in all his province to be tied to a chariot, and so led through the streets: and also when he was at his meat he would be served with four other women naked as the others were, to the end that by such means his people with all liberty should be provoked to wantonness and whoredom: and because nature had given him an excellent beauty in all his lineaments, aswell in his face, as in the proportion of his members, he was so effeminated that he would fashion himself like a woman, and the better to follow them, he would trim himself in their habits, and counterfeit their behaviours and countenances, and did desire further, 
An abominable desire of an emperor.  amongs his other filthiness, to be transformed into a woman, to the intent that he might prove the pleasures of the feminine Sex. And therefore not stayed nor contented with all these aforesaid beastliness and lasciviousness, this devil incarnate did persuade himself thereunto (that no wicked spirit or devil could devise the like,) but as one sin draweth another, so he did fantasy in his mind, that by art he might be transformed into a woman. And the better to put in execution this his Diabolical lust, he caused all the chief and excellent Surgeons and Physicians of his time to be gathered togethers to work this feat, and they being assembled togethers promised him that he should have all such overtures and cuts as he would desire, and that he should be made apt to have the company of a man, as a woman hath: By which persuasion they gelded and cut him in all places necessary for the same, but in the end he was made (by the just judgement of God) unprofitable in both the sexes. And now to the intent the virtuous ears of those that shall hear the manner of this his looseness & slipperiness of life, shall abhor and detests the same, and frame themselves to eschew the like, we think it expedient to declare also after what sort, and to what purposes he employed the revenue of his realm (for it was one of the most opulent monarchs that ever was) and as he passed all others in all kind of impudency, so did he exceed all men in his dispenses: for you shall not read in the History of any Author (what so ever he be) that there hath been found either Emperor, King, or Prince so prodigal in foolish and exceeding expenses, as he was, who, as they say that have written of his life, 
An incredible expenses of Heliogabal●s.  made never any banquet (after he was Emperor) that cost him not above threescore Marks of gold, which after our account is two thousand and five hundred ducats: and all the delicious and most delicate meats that he could find, he would have, as the Tongues of Peacocks and Nightingales, the Combs of the Cokes, the genitories of all the most rarest kind of Birds that could be had, and would 'cause his Table to be furnished withal, and would eat of them, saying: that there was no sauce so good as costliness.  
And he thought it not sufficient for to feed himself with such delicates, but he would 'cause his household servants also to be fed with such rare kind of meats, as the livers of Peacocks, eggs of Partridges and Pheasants, and such other kind of viands, which were good for none other purpose but to provoke the stomach, & to overcharge the same: and in the end he was so blinded in his voluptuousness, that he caused his Bears and Lions to be fed with such kind of meat: he was also so pompous and costly in his garments, that as you may read, he never ware commonly one garment but one day, and he was ordinarily clothed with gold or purple, enriched and beautified with all kind of precious stones. And as touching the rest, as the utensils of his house, they were all either of gold, silver, jasper, Browse, or Porphire, yea even too the pots which he used for the excrets of his body: and he was in the end given up to such a reprobate mind, that when he went to horseback he would 'cause the ground to be covered with the limal of gold or silver, thinking the earth to be unworthy to serve him as a footstool, or to touch his feet. Behold lo, in sum, the principal points of the lascivious life of this miserable Emperor, who in the end by the divine judgement of God was paid with an hire worthy his tragical life, for he was killed by his own servants, and carried throughout all the streets and market places of Rome: afterwards, having a great stone hanged about his neck, was cast into Tiber by the consent and agreement of all the people, having his body (for an honourable funeral) buried in the bellies of Fishes. Now having declared unto you very exactly the manners and doings of Heliogabalus Emperor of Rome, it shall not be strange, following our purpose, to rehearse in this behalf the cruelty and tyranny of Astyages king of Medes, little or nothing inferior to the other aforesaid, who dreaming one night a certain dream concerning his daughter's child (which dream he thought he might not well digest, fearing that hereafter it would take effect) determined to prevent the child's fortune. And to the end he might the better bring the same to to pass, 
The child that is here mentioned was so much favoured of fortune afterward that he was surnamed the great Cirus king of the Persians as it is amply declared in Herodotus.  he caused Harpagus (one that he loved best of any in all the Realm) to be called and delivered to him the same child in secret, and commanded that he should kill him by one means or other out of hand for certain causes which he would not disclose to him at that present, and not to make any man privy thereunto. Harpagus having received this charge, began to have a marvelous combat in his mind, for as the pity he had of the young infant, did draw him on the one side, so the cruelty and fear of his master, did threaten him on the other side, but reason did take so much place with him in the end, that he was persuaded, not only to save the life of the child, but also to 'cause it to be brought up in some secret place from the knowledge of his master: yet he could not handle the matter so finely nor so secretly, but that in the end Ast●ages had understanding that Harpagus (contrary to his duty as he thought) had saved the life of this child. Which thing he did dissemble for a time, with so good a countenance towards Harpagus, that he thought himself without all suspicion. Afterwards upon a day he made Harpagus to dine with him, having before caused one of his children to be slain, which he had made one of his Cooks to dress, as though it had been some other meat, and caused it to be served at the table, without any knowledge to Harpagus, whereof he ate very willingly. 
The cruelty of Astyages king of the Medes.  But Astyages insatiable in his cruelties, was not satisfied, that he had made him only eat the body & flesh of his own child, but further he caused his feet and head to be put into a dish and served likewise to the Table, to the intent he might know what he had eaten, and thus sitting at the board, he demanded of him in mockery, if he thought his meat were good: To whom Harpagus fearing to have a worse mischief at his hands, answered modestly: that all things were good at a king's table. Having ended these cruelties of Astyages, we shall not do Maximilian another Emperor of Rome, any wrong to put him in the Theatre amongs the others, who besides an infinite numbered of cruelties wherein he was delighted, 
The cruelty of Maximianus Emperor of the romans.  ordinarily he had one in common that passed all the others, for he caused the bodies of men being alive, to be tied with the bodies of dead men, face to face, and mouth to mouth, and so left them togethers, till the dead body by his putrefaction had killed the living body. The Emperor Tiberius (who shall make an end of our examples of cruelty,) seemeth to me to have passed all the others in cruelty, that the Historians at any time have ever made mention of: For he commanded upon pains of death (that thing which I read not of any other, but of him only) that no man should lament, weep, nor sigh, or make any semblance of sorrow for those which he put to death innocently. And he had those that were purposely deputed in all such cruelties as he did execute, that had none other charge but only to mark and behold all abouts, if there fell any tears from any body's face, or if there passed any sighs from any, or whether they gave any manner of signification of heaviness or grief for the same, which if they did, they should suddenly be carried to the place of execution, and to be punished with the same pain that he was, whose innocency they did lament. After, when he was well satisfied of such kind of martyrdoms, he would then deli●e to devise some others, as far from all humanity as the others. For he would make those that should be executed, to drink without all measure before they were led to the place of execution, and after they had well drunk, he would 'cause all the conduits of their bodies to be bound and tied, that they should not make their water, and so would leave them languishing until they should die with extreme rage and pain: And all Virgins that were condemned (before they came to the place of execution to suffer) he would always 'cause them to be deflowered with his varlets, that with their lives they might also lose their virginity. I could likewise rehearse the cruelty of Phalaris, king of Cicilia, and of many others that did murder an infinite numbered of innocentes, 
The cruelty of Phalaris king of Cicilia.  causing them to be put into a Bull made of brass, with fire round about it, to the intent that the patients within, being in their torments, might make a noise like the roaring of a Bull, lest that using their accustomed voices, they should move the assistants to pity. But it shall suffice amongst so great a numbered of such kind of tyrannies, that might be gathered out of the Histories, to have rehearsed only these few, to the end that Princes and all others that shall understand these abominations, should take heed that they do not headlongs, cast themselves into the ditch where others are fallen before them.   

The twelfth Chapter.  
A Treatise of Peace and War, and the difference of the one from the other, things necessary to be read by Princes and Magistrates that have the government of Realms and Commonwealths.  
PEace is most chief to be desired of all Princes for the good government of their realms and dominions, and there is no one thing that doth more continued the same, and conserve the dignity royal of the Prince, than to keep the subjects in union, amity and concord: and the prince to show himself loving towards them, as he desireth to be beloved and honoured of them again. For there is no defence, force, or policy, that maketh the Prince more strong and more redoubted than the love, quietness, and good will of his people and subjects, 
The force of the prince consisteth in the union and concord of the subjects.  with the which being fortified and armed, he shall be without all such suspicion and fear, as commonly Princes are subject unto. And now for as much as many Historians both greeks and Latins have very aptly taught the manner how to make wars, I will not entreat thereof at this present: but rather exhort all Princes to fly from it as a thing most dangerous and pernicious to all common wealths. 
The author persuadeth princes to fly from warr●s.  But to the end they may the better learn to abhor the one, & to embrace the other, I will manifest to them by sundry Examples as well the damages and inconveniences of the wars, as also the contrary how requisite and necessary a thing peace is, and the commodities thereof: 
Peace, the spring and fountain of all humane felicity.  Being as it were the spring and fountain of all humane felicity, governor and nurse of all that the universal world containeth. Peace I say giveth being and strength to all things: she keepeth and conserveth them in such sort, as without her aid and help in one instant they would be overthrown, destroyed and spoiled: for by her aid the land is tilled, the fields made flourishing and green, the beasts feed quietly, Cities be edified, things ruinated be repaired, antiquities be augmented, laws be in their force, the common wealth flourisheth, religion is maintained, equity is regarded, humanity is embraced, handy crafts men be set a work, the poor live at ease, the rich men prospero, learning and sciences be taught, with all liberty, youth learn virtue, old men take their rest, virgins be happily married, Cities and Towns be peopled, & the world is multiplied. But I pray you O mortal men, that have any spark of humane nature, enter into yourselves, & judge if it be not a monstrous and prodigious thing that nature hath bred and brought forth a living creature, 
Man only borne to love and concord.  only capable of reason, having certain similitude of the Godhead, only borne to love and concord, and yet always peace is better received amongs other brute beasts than with him, 
Brutus beasts do live more quietly togethers than men. The description of the concord of beasts  and beasts although they be deprived of the use of reason, yet they live quietly in peace and concord one with an other. And that it shall be found true, mark, the Elephant seeketh the company of the other Elephants. The Cranes and Storks have a certain confederacy and alliance together: by the which the one doth aid and comfort the others. The Ants and Bees have one common wealth and policy amongs them: yea and the most fierce and cruel beasts of the earth, what brutishness so ever they be of, do not so much degenerate from kind, that they pursue one an other. 
Peace amongs wolves and other furious beasts of the earth.  For one wild Boar doth not by violence take an other. One Lion doth not dismember an other. One Dragon doth not exercise his rage against an other. One Viper doth not hurt an other And the concord of the Wolves is such, that it is received in a Common proverb. And further, if we will be indifferent judges, and well consider the universal order of nature, we shall not find in any part thereof but very Harmony, peace, and mutual concord. Let us mark well the sphéeres and celestial bodies, that although their motions be sundry, and in like manner their properties and forces contrary: yet it is so, that they do regard mutual uniformity amongs them, and do perform and end their courses and revolutions by times appointed and determined for them by nature, and what are more contrary amongst themselves than the four Elements: yet always they have such a Simpathia and accord amongs them, 
Peace amongs Elements.  that they do keep themselves in one certainty, compass, and course, without hurting or annoying the one the other. The fire doth not consume the air, but doth nourish and keep it in his bosom. The air environeth the water, and by a mutual embracing, doth enclose it and keep it within certain limits, as likewise the water doth the earth. And can there be found in all the order of nature, any thing more unlike than the body and soul? 
The description of the conjunction of the body and soul.  and yet always they be so well conjoined and tied togethers, that they cannot be separated by any other means than by death. And these things in like manner do not only appear in sensible and lively things, but also invegitable things, as plants and Trees in the which we must acknowledge certain similitudes of great concord & amity. For amongs many plants and trees, if ye take away the males, and keep them from their females, they will corrupt and whither, and so continued in perpetual sterility: as we see at the eye, 
The Vine amorous of the H●●e. Take the males from the females ●●o a many plants and they will be come barren The Adamant lo●eth iron. The amity between gold and Mercu●●.  the Vine doth embrace the Elm, and doth rejoice and delight of her presence. Likewise the ivy is so amorous of certain trees, that it keepeth them company after they are dead and withered. And what things are so far●e from feeling as the stones be? And yet those that are the great searchers of Nature, have acknowledged some spark of secret amity in them: for the Adamant loveth Iron, and draweth it unto him, and retaineth it in such sort, that when a man shall take it away, it seemeth to suffer some passion. This marvelous puissance of amity, seemeth to extend likewise to Metals, which we see manifestly, that Mercury is so affected to Gold, that if he be near it, he plungeth incontinently into it, as if he were rapt and carried away with some extreme love. I dare well add unto this a thing more marvelous (but to the everlasting confusion and slander of man) that even the very Devils and wicked spirits themselves (by whose malice the first alliance and concord between God & man was broken) have a certain amity and confederacy together, 
The wicked 〈◊〉 have 〈◊〉 ac●●●● 〈…〉.  in such manner that they do exercise their rages and tyrannies against us by a mutual consent and accord: But O immortal God man, (to whom peace is more necessary than to all other creatures) only doth despise and contemn the same. And yet, if you will compare man with other beasts, and behold and note him well from the head even to the foot, you shall not find any mark or token in him that doth not promise' peace. And as for brute beasts, nature hath provided to the contrary, apt armour to defend them in their kind, as to Bulls he hath given horns, to Lion's nails, to wild Boar's furious teeth, to Elephants long snouts, to Dolphin's sharp pricks pointed like spurs, to Crocodiles hard skins impenetrable, with great and strong nails, to Serpent's venom, which doth supply the want of other defences. Besides all this, Nature hath given to some beasts a hideous form, to some flaming eyes, to others some a fearful cry, and terrible manner of lowing: but to man she hath not given nor provided other armour but weeping & wailing: and therefore it is far unmeet that he should be borne for war who assoon as he is brought forth upon the earth, knoweth none other means to demand any succour or aid but by weeping and crying. Let us mark his figure (in whom the very Character of God is Imprinted) and we shall not perceive it hideous or fearful as other Beasts be, but meek, gentle, pleasant, and amiable, even very marks and tokens of perpetual amity and concord. Mark his eyes, 
A marvelous efficacy of the eyes, to concyl●at amiss among men.  & you shall see them to be two fair lights, and messengers of the soul, which show not so furious or burning as other beasts do, but pleasant and delectable, always lifted up towards heaven, from whence he took his beginning, the beams whereof have such puissance in all creatures, that it seemeth it should be some charm that Nature hath given to man, to pierce into the very depth & profound parts of our hearts: she hath given man also arms to embrace one an other, and to him only is given the delight of kissing, for a more ample testimony and seal of amity. 
Only man doth kiss laugh and weep.  To man only is given laughing, the very token of mirth and pleasantness. To man only is given tears, which be faithful messengers of (clemency and mercy) and doth sometimes stand us in stead of sponges to dry up little fumes of choler that do now and then rise amongs us.  
Likewise she hath given man a voice, not sharp and shirle as shaée hath done to other beasts, but sweet, pleasant, and harmonious. And yet nature not thinking it sufficient to garnish him with all these gifts: but she hath given him the usage of reason and speech, a thing of an incredible force and puissance to nourish amity and good will amongs men. 
Man is given to fellowship and enemy to carefulness and solitariness.  Further she hath ordained to man a companable fellowship to drive away all carefulness and sorrow, and to make him the better esteemed, she hath induced him also with knowledge and learning, whereby he shall be able to bridle the most haughtiest and barbarous Tyrant upon the whole earth. And further, to bring him to his full and entire perfection: she hath graven in him certain sparks of godliness and virtue, that (even without any precepts or teaching (only guided by Nature) he can discern the good from evil. And besides all these gifts and favours of Nature for the more increase of amity, she hath so appointed and ordered all things, that one hath need and help of an other, even from the greastest to the least. And she hath not so ordained and appointed that any one province shall bring forth all things that are necessary for the use of man: but she hath disposed all things in such order, that one shall borrow, and as it were desire some one thing of an other, the better to tie and confederate us firmly togethers. And thus lo you see how Nature a gracious mother to mankind, hath left unto us many means and ways whereby we may increase amity and concord. And further if we will search diligently through all the state of our life, 
The amity conjugal is more excellent than any other love is.  we shall perceive that without a mutual peace and love which doth maintain and conserve us togethers, the memory of mankind should remain wholly buried and extinct for ever. For first of all, if it were not for the love that is in Matrimony, amity (which is most noble, most excellent, and most holy) and for desire of procreation, mankind should perish immediately after he is brought forth into this world. And if it were not also for the love and diligence of Nurses and Midwives, 
Man is so fible of himself at his birth that without the help of others he should be devoured of brute beasts. A description of the incredible amity of fathers towards their children.  by whose succour and aid we are defended and nourished (our feebleness and imperfection is such) as we should be devoured of wild beasts, and serve as meat for them. And let us note the great love of the fathers and mothers towards their children, which is of such force, that they love them before they see them (being yet in their entrails) a love certain that returneth again from the children to their parents, whom they do likewise nourish and sustain in their ages, even until death call for them, and after death tender them again to the earth, from whence they came: and they make them also live again being dead, for as of a tree being cut, ther● groweth and springeth forth other branches, that continueth the kind from time to time: so these children whom they have procreated, do make their names everlasting, and as it were to live for ever from age to age. And to be short, nature doth stir and prick us forward by so many means, and with so many instruments of her infinite providence, 
The author doth show by order, the contentions and debates that is at this day in the estates of this our life.  to make us love togethers, that we aught to be ashamed so to shed the blood one of an other of us. But o unhappy and miserable wretches that we are, I am ashamed to confess that I must needs, that although peace was sent from above for the only use of man, and that he should embrace the same, yet it is so, we may see at this present day, that the Palaces and public places sound of nothing else, but of dissensions and debates, yea and such, as the Ethnik●s have not had the like: for although the most part of Europe be not replenished with Proctors, Procurators, and Advocates, yet in no place there wanteth great number of Pleaders and Suitors without all measure, who in these days do consume the most part of their age to devour the blood and substance one of an other. Now do you mark this pitiful spectacle, search further, and visit the most notablest Cities in the world, where the Citizens be environed with one wall, ruled and governed with one law, and as it were sailing in one ship, and be likewise in common peril of life and death: yet always amongs many thousands of families, whereof the common wealth is formed, ye shall with much pain find one that is without some discord or dissension. 
Discord in marriage.  Will you search further, and see what is done in Marriage where fortune is common, the house common, the bed common, the children common: and that more is, where there is so great a community of the bodies, that there seemeth two to be transformed into one, yet wickedness doth so prevail, that scarce amongs an infinite number, ye shall hardly find one that doth not offend in some one thing or an other: for commonly either the husband complaineth of the wife, the wife is grieved with the husband, or the children with the father & mother, and can not agree one with an other. 
Dissension and discord even amongs them that profess learning. The author doth condemn the contentions and strifes that one school hath against an other, and specially those that writ apologies, invectives or satires.  Let us leave marriage, and speak of learned men, because that learning & science should take away from man all affection, and should so well reform evil manners, that such as do profess the same, & give their minds wholly unto it, should become heavenly, godly, and marvelous before the eyes of the world. But o insupportable grief, if ye will mark with an attentive mind, you shall find that war is open amongs them, not bloody wars, but certainly ungentle and cruel wars: for one School striveth against an other, the Vltramontanes with the Citramontanes, the Rhetoricians with the Logicians, the Perypatetians with the Ptoniens: and for the most part all the controversies and tragedies are not grounded but on trifles and things of small value, and yet of such ridiculous contentions their colour doth so rise and inflame them, that although they fight not with Lances and other Engines of war, yet they spare not to pursue one an other with such fierceness, and to give such blows with the stroke of a pen, that the marks thereof shall appear to their posterity, and leaveth their renouns so well painted and set out, that the ages following shall bear witness thereof. And yet this is not all that I have said unto you, for if ye will search further, 
The inward and domestical enemy of men.  even into the inward part of man (who is a living Creature composed of many pieces and parts,) you shall find that he hath no greater enemy than his own self, for he combateth continually with himself, reason fighteth against the affections, the affections against concupiscence, charity draweth him one way, and sensuality an other way, so that covetousness, ambition, the devil, the world, and the flesh be all camped within his body, & make open wars upon him. Aught not we now to blush for shame (being such as we are) to presume to name ourselves Christians, when we differ so far from jesus Chryst our Captain and chieftain: for mark the order of his coming, and ye shall find when he descended from heaven out of the bosom of his father, to take our humanity upon him, to reconcile us to our god, he chose his quiet time when all Realms & Empires were at peace, to accomplish his legation upon the earth. 
Esay. 5.  Which thing the prophet Esay seeing it long before, did prophecy of his coming, saying: one people shall not lift themselves against an other: nor battles shall not be exercised. 
psal. 17.  And David in the Psalmist doth confirm the like, speaking of the coming of jesus Chryst, and said: justice shall be exalted in these days, and peace shall be plenty. Behold lo, how David and Esay (stirred by the spirit of God, showing us the coming of Chryst into the earth) did not promise' us a governor or conqueror of common wealths, as a warrior or a triumpher, but a prince of peace: 
Psal. 75.  which he doth also confirm in an other place, when he said, that his place was made in peace, he said not in fortresses, tents or pavilions, but in peace. And mark S. Paul (who of a man of much unquietness and cruel life, was made quiet and gentle, 
Corin. 1. ca 13.  how he preferreth charity (which is none other thing but peace & tranquillity) above all other Celestial gifts: as in many places he nameth charity the God of peace. But let us note well how the Lord God abhorred and had in hatred Warriors, and such as make ready Merchandise of humane blood, when that he would not have David to build his Temple, although he said he had found a man according to his hearts desire, and that because only he was polluted with those that he had killed in the wars: but he would that it should be Solomon his son, which is as much to say in the Hebrew tongue, as peace: and yet it was by the commandment of God always, that David did take in hand all his battles. But now if the wars enterprised by the commandment of God, doth pollute and defile man, how shall we tender account of those wars which we enterprise to make of malice, envy, and ambition. If a good king hath been accounted to be polluted for shedding the blood of Infidels and Ethenik●●, shall not we be countable for shedding of so much christian blood as is daily upon the earth, which hath been bought so dear by so great and excellent price, as by the blood of the son of God? O you Christian Princes, consider well the beginning of the reign of jesus Chryst (who is the very true purtracte and figure of yours) the continuation and the issue thereof, 
At the birth of Jesus Christ the Angels did pronounce peace.  and ye shall perceive, that at his birth the Angels sounded not the wars, nor they did not publish triumphs, victories, and braveries: but only the peace exalted by the Prophets, desired by the Apostles, and commended unto us of the Lord. Further, jesus Chryst being grown into man's years, what did he teach, exhort, and express to his Disciples, by so many his Parables and Documents, but only peace? saying unto them: peace be to you: 
Math ca 10.  and did command them also to do the like, when he said: if ye enter into any house, ye shall say, peace be upon this ho●se: who tasting very well of his holy doctrine, in the prefaces of their Epistles wish always peace unto them to whom they writ, as S. Paul doth to the Romans, Corinthians, Ephesians and hebrews And Chryst for a further confirmation thereof, said unto his Apostles: 
john. ca 13.  do you understand how ye shall be known to be my disciples? if ye have peace and love among you, ye shall be known to be mine. Behold lo, the armour of jesus Christ, and of his, behold I say his Eagles, his Lions, his signs and marks, by the which he would have his known and discerned from others. Thus if the children of God were known by peace, them truly by the contrary things we may judge who be the children of the Devil. And further his zeal was so much towards peace, that he thought it not sufficient only that he preached, published, & pronounced peace in all the time of his being here before his passion, 
john ca 20.  but being near the anguish of death, willing to recommend the same to his Apostles after his death (as a thing that he most chief delighted in) did admonish them to love one an other, as he had loved them. After he joined to it: 
john. ca 14.  I give you my peace, I leave you my peace. hearken therefore O ye covetous men, he left them not Castles, towns, fortresses, nor other such vanities, but only 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 keep his disciples in his name, that they might be one with him? Behold lo, the testimony of amity and love of jesus Christ, which did not only pray his father they should be in amity and love togethers, but that they should be also knit to him, to show unto us thereby the way of the everlasting union and peace to come. And yet not satisfied with this, but he showed himself to his Disciples after his triumphant resurrection, saluting them with the gracious salutation of peace, when he said (manifesting himself) peace be amongs you. And our Lord nameth himself father of us all, he calleth us his children, he willeth us to call one an other brethren. Seeing then we have the place of fraternity togethers, wherefore do we so much search the death one of us of an other? he nameth himself also the Shepherd, and calleth us his sheep, and who did ever see sheep fight one with an other, what shall ravening wolves do than, when that the sheep shall pull in pieces and dismember one an other? what meant he by this saying, when he called himself the stock of the vine, and named us the stalks and branches of the same, but only to show us a very example of love and concord? If therefore in one vine the branches shall combat one against an other, what monster shall that be in the order of Nature? and yet ye see it daily practised amongs men, who be so hungry of the blood the one of the other, that they seem as though they would draw it out, even to the last drop. What meant S. Paul when he said, that the Church is none other thing but a body framed and composed of many members to cleave to one head jesus Chryst? 
In the frame of man's body composed of contrary things there is peace, harmony, and concord.  And who did ever see one eye fight against another, one hand against an other, one foot against an other? for in all the frame of man's body, although the parts thereof be unlike one to an other, yet we see in it a very harmony, concord and peace. And it is a thing far from all reason, that the members should have contention or strife togethers, that are so ready to help and defend the one other, by certain mutual actions, and that so diligently, that if the eye be in any danger of hurt, the lids are ready to shut and close them incontinently to stand them in steed as a help or defence. And if the head be in danger of hurting, the hand presenteth itself incontinently to serve as a buckler and a defender. And further, if the law of jesus Christ doth command us that we shall do good to them that have deserved evil towards us, and that we should pray for them that persecute us, what shall become of them that for a light offence, or for a money matter do stir up so many controversies and variances? Our Lord jesus Chryst doth teach us to live as the birds and fowls of the air, not to care for to morrow, and all to the intent he would drive us from the vain trust and confidence of this incertain riches, & pull out of our hearts the inordinate affection and desire thereof, which is commonly the cause for the most part of all wars that is enterprised: and for this cause Chryst saith, they that lament & sorrow, and be put out of their possessions, 
Math. 5.  and suffer persecution for my sake, be happy and blessed, for theirs is the kingdom of heaven. And I pray you good Christians, what great testimony of love is it, when he exhorteth us that we should lay down our oblation that we bring to the temple, & call to our remembrance if we have any hatred or malice against our neighbours, to seek first to be reconciled to them before we offer it up? What token of love is it when he would gather us togethers to him, as the Hen doth her chickens under her wings? Those men that be so thirsty of the blood of their neighbours, be not they the very Kites that murder the chickens of jesus Christ? And note well with what sharpness he reproveth. S. Peter, when he would have unjustly defended him, being in hazard of death. But ungrateful wretches that we are, how dare we communicate the holy Supper of the Lord togethers (which is a true Bankette of amity and love) having yet our hands imbrued with the blood of our neighbours? 
An exclamation gathered upon the gentleness amongs brute beasts, the better to bring men to love and concord. Beasts do defend themselves none other way but by the armour that nature hath given them when they fight.  and how dare we destroy them, for whose health and conservation the Lord did suffer death? how dare we be so liberal of their lives and blood, seeing that jesus christ hath shed his own blood to save and redeem them? O abominable thing before God? O stony hearts, that ye have not at the lest so much compassion of your christian brethren, as the most cruel and fierce beasts have one of an other? who as we have said before, do not exercise their rage and cruelty one against an others, & if by chance they do, they use none other armour than that nature hath given than: And they have also a modesty in their fightings, for after one of them is hurt, they depart the one from the other: but amongs men they never cease commonly in their combats, till the soul be departed from the body. And also if brute beasts do fight, they fight but one against one, so that you shall never see ten bulls assail other ten, or twen●ie lions fight with other twenty lions, 
Beasts donot combat for light caus●s as men do: but when hunger doth enforce them, or if any man go about to hurt their young ones.  as we see commonly fifty thousand men overthrow other fifty thousand in the field: and that more is (which is a thing greatly to our reproofs) if brute beasts do combat or fight, it is not for light causes and trifles, but when hunger and famine doth enforce them, or if that any body goeth about to hurt their young ones: but men oftentimes for a very small cause, either for a certain vain title, or upon the lustiness or courageousness of their hearts, will put themselves into the field, and that done, they are not ashamed in their prayers to call the Lord their father, even when they go to the slaughter of their brethren. They desire his name may be sanctified, but what can more dishonour the name of the Lord, 
An allusion of the prayer of our Lord  than the hatred thou hast against thy neighbours? That his kingdom should come, how are we so bold to pray for the coming of the kingdom of jesus Chryst, when that David the wise Prince feared in such causes to present himself before God? we rather ought to desire that the mountains should fall upon us to cover us, than to appear before the justice of God, being so polluted with the effusion of the blood of our neighbours. That his will should be done in earth as in heaven, he did drive the Angels out of heaven for their disobedience against him, and being upon the earth he preached none other thing but peace, and yet thou art enemy to thy neighbour: thou dost pray that he would give thee this day thy daily bread: How darest thou demand bread of the father of heaven, when thou burnest the Wheat and Houses of thy brethren? Thou eatest his travel, and yet thou destroyest his substance: but o good Lord, why do we not tremble when we desire him he would pardon us our offences, as he would we should forgive others, when we be so far from forgiving, that we go to murder our brethren. We pray to him also that he would deliver us from temptation, and yet we ourselves tempt our brethren, and put them in great peril. And likewise we pray to him to deliver us from evil, and go daily about nothing else but wickedness and mischief. Having now showed certain principal points of such things as appertained to the declaration of the commodity and profit that peace doth bring, 
An exhortation to princes to fly from war with a description of infinite evils and mischiefs that grow ne●●●.  I will now declare what war is, and what glory and fame they carry away that do exercise it, to the end that comparing the one with the other, you may judge how damageable and pernicious it is to mankind. Will ye understand what war is? think that you see before your eyes a great company of men assembled togethers with pale and drowsy faces, hideous and horrible, with barbarous cry, eyes all burning and flaming, provoking wrath and anger, the noise and rattling of armour, with an horrible thundering of cannons, than a furious assault all full of rage and fierceness, a slaughter of the dead, some dismembered, other some lying upon their fellows half dead, the fleldes all covered with dead carcases, the floods and rivers all stained with humane blood, one brother oftentimes fight against an other, kinsman against kinsman, friend against friend, all set on fire one to slay the other, 
A comparison of the wars of beasts and men.  and yet scarcely have any cause of enmity between them. Wilt thou understand further the very spectacle of the wars how pitiful it is? hast thou seen the conflict between the Bear and the Lion, or any other beasts of contrary kind? what fretting and foaming? what cruelty is it to see them dismember and pull in pieces the one the other? how much more strange is it to see man against man, so furious one against an other, and as it were transformed into a brute beast, and all to exercise his rage and cruelty upon his neighbour, besides an infinite numbered of other evils and mischiefs, that depend thereupon? and those poor simple people, who have builded made and garnished so many fair and beautiful Cities, have governed and ruled them, and by their travel and labour, have enriched, fortified and maintained them: Even by reason of these outrageous wars and controversies they see them sometimes in their own presence made ruinated, defaced, and thrown down, their cattle taken from them, their corn and fruit of the earth (before it is ripe) cut down, 
The calamities and miseries that follow war are here described.  their towns and villages brent, and that which is more cruel and inhuman, oftentimes they be killed and slain. And when there is preparation made for the wars, every man is afraid, and in continual danger, and when the same is in execution, there is no family that doth not lament and weep, and taste the misery thereof. For then the handicrafts wax cold, the poor be constrained to fast and die of hunger, or else to have refuge to unlawful exercises to help and sustain their lives, the virgins be violated, the chaste matrons remain barren in their houses, the laws be still, humanity is extinct, equity is suppressed, religion is contemned, the sacred places are profaned, the people peeled, the poor old men be captive, and see their children slain before their eyes: the young men are out of order, given to all kind of wickedness: ye shall find an infinite number of Widows and as many fatherless children, the Prince is envy, and the common people being oppressed with taxes, and subsidies, conceive hatred against him, and all is full of murmurs and curses. And I pray you mark with what difficulty they entertain so many stranger's men of war? what prodigality is used in expenses for the preparation to the wars, as well upon the sea, as on the land? what labour and toil is there used in making of Forts, bulwarks, and rampires, cleansing of dyches, preparing tents, carrying munitions, chariots, cannons, armours, and other such devilish devices for the war, continual making of watches, and setting forth of scouts, and such other like exercises of war, not without continual fear and peril wheresoever they be, and yet speaking nothing of the infinite travel of the poor soldiers, and their manner of living which is so austere and cruel, that even the very beasts are not so much troubled as they are. 
These last be the reasons of S. Augustine in his book de civitate dei where they be amply described.  For the silly beasts hide themselves the night time in the caves of the earth, but the poor soldier watcheth almost continually: and if by chance he taketh his rest, it is either at the sign of the Moon, or the sign of the rain, frost, snow, or wind, and he must always have his ear at the ground to hearken and watch (as the aspis doth (lest he be surprised: he endureth hunger, heat and cold, and when he understandeth the heavy token of the battle, he doth think to himself that he must either receive sudden death, or else kill and murder his neighbour: and thus for vj. Crowns in the month he bindeth himself to the hazard of the blow of the Cannon: so that amongs all the servitudes and slavery of the world, there is none like or to be compared to the miserable life of a soldier.  
Alas, 
Gentle reader have good regard to this that doth follow for thou shalt find a marvelous doctrine therein touching the miseries of our humane life.  was it not sufficient that nature had created man poor and miserable, subject to many calamities and miseries, but further we ourselves must add wars for a more burden or mischief, so strange and pernicious, that it passeth all others? a mischief so plentiful & fertile that it comprehendeth in itself all kind of evil? a mischief so pestilent and contagious, that it doth not only afflict the evil and wicked men, but also layeth his most cruel blows upon the poor innocentes. Pliny that grave author and many other have jest unto us in writing, that notwithstanding two thousand years past, the physicians had discovered three hundred kinds of diseases or more: whereunto man's body is subject, and therewith continually afflicted, besides other new diseases that did appear daily not accounting amongs any of them the insupportable burden of old age (a disease incurable) nor making mention of any towns in Asia, Europe and A●rike, which are sunk with their inhabitants, some ruinated by tempests, some swallowed up into the entrails of the earth by emotions and sudden quake of the same, some oppressed by the falling of the mountains, & other some drowned and eaten away by the violent incursions of the seas, nor naming an infinite numbered of venims, poisons, and pestilences, wherewith our lives are besieged and continually threatened: yet for all these afflictions and miseries, which have and do daily fall upon us, we spare not to pull in pieces, to dismember, mangle, and search the death one of other, and that with such vehemency, that our cruelty is abhorred amongst the very ethnics. And yet if our rage were exercised upon the barbarous and heathen people, it might be the better borne withal, and the victory thereof might bring some contentation to the conqueror. But O good Lord, will we know what be the glories and triumphs of them that are victorious amongs us? Their safeguard and conservation is the ruin of their neighbours, their riches are the poverty & despoiling of others, 
The victories that christians have one of an other are most lamentable.  their joy is the sorrow and lamentations of others, their triumphs are infelicity of others: And yet oftentimes it is the victory of Cadmus where as well the victors as those that are vanquished, in the end do weep and lament: For there was never war so happy that in the end even the conqueror himself did not repent if he had any spark of humanity in him, which hath appeared even amongs the very ethnics themselves, who have acknowledged the same by their own testimonies, as that good Emperor Marcus Aurelius, who upon a day receiving his triumph for a great victory that he had gotten against the enemies of the Empire, feeling in his conscience the wrong that he had done to his neighbour, when he was carried in his Chariot to receive his triumph, began too say to himself: what more greater folly or vanity may happen to a Roman Emperor, 
A marvelous worthy and noble saying of an Ethnic Emperor.  than when he hath conquered many towns, disturbed the quiet, destroyed Cities, razed fortresses, rob the poor, enriched tyrants, shed much blood, made an infinite numbered of widows and orphans, then in recompense of all these injuries, to be received with triumph and glory? Many are slain, many have traveled, & one only hath carried away the glory. After he addeth these words: By the living gods (said he) when I was led into Rome in such triumph, and saw the poor caitiffs captives in irons, and understood the lamentations of widows, beheld carried before me an infinite treasure evil gotten, and remembered the poor innocentes slain, if I did rejoice outwardly, I did weep with great drops of blood in my heart, and began to exclaim against Rome to myself, and said, Come hither Rome come hither O thou Rome, wherefore doest thou rejoice at the Infortunate chance of others? art thou more ancient than Babylon? more beautiful than Hely● more richer than Carthage? more stronger than Troy? more peopled than Thebes? more environed with ships than Corinth? more pleasant than tire? more happy than Numance? that were decked with so many notable things, 
A marvelous puissance of sin which doth 'cause them that have neither God nor law fail the scourges the of.  and kept with so many good and virtuous men, and are now all perished and destroyed: thinkest thou to remain forever, flowing with so many vices, and inhabited with so many vicious men? Take this one thing for certain, that the glory that is at this hour upon thee, hath been upon them, and the destruction that is fallen at this present upon them, shall afterwards happen to thee. Mark O Christians what virtues, what oracles, be under the bark of the words of an Emperor: who not being any ways lightened with the light of the gospel, yet he had never rest in his conscience, but felt those bitter gnawings of the worm (that Esay speaketh of) that never dieth, but terrifieth and crucifieth the soul incessantly with such strength and force, that even the Paynims themselves that have no knowledge of God do taste thereof.  
And let us search a little further, and we shall find, that this War over and besides the evils and mischiefs beforesaid, engendereth and carrieth with it two other mortal enemies to mankind, which are famine, and pestilence, the very scourges of the just indignation of the wrath of God, as it is amply witnessed in the Book of Kings. 
2. Kings. 24.  For the fields being abandoned of their ordinary husbandry through the incursions of the wars, they bring no more the fruits of the earth, but remain desolate, which is the cause that the poor people have not wherewith to be nourished, and being oppressed with famine eat of all sorts of pease, roots, & other unwholesome things for man's body, which do so putrefy, that in stead to turn to nutriment they do engender in them corrupt & venomous humours, 
Of wars come pestilence and famine. Math. 24.  whereof the pestilence & other contagious diseases take their root & beginning. And for this cause the Lord showing to his disciples the evils that should happen after that he had fortold to them that one nation should rise against an other, kingdom against kingdom, he added incontinently, how that one should be infected of an other, and that there should be pestilence & great famine throughout all provinces of the earth. Behold lo the triumphs, behold the commodities & the discommodities of the wars, which are so familiar at this day amongs young Princes, that they will war one upon an other even upon report, and without any reason probable that they can yield for their hatred, but that the English man hateth the Scot, because he is Scot: the Spaniarde the French, because he is a French man: the Almane is no enemy to the French man, but for his name. But o miserable men that we are, wherefore have not we rather regard to the marks of jesus christ, with the which we are all alike marked? the river of Ren● doth somewhat separate France from Almane, but it can not separate one christian from an other: the hills of Pyrenees do separate spain from Italy but they are not of puissance to separate the communion of the church. The sea separateth the english men from the french, but it can not divide the union of religion: 
1. Cor. 1.  the apostles were grieved to hear such contention amongs christians, to say I hold of Apollo, I of Cephas, and I of Paul, lest that such partialities should separate the union of jesus Christ. But all things well considered there is no affinity, province, or other thing that aught to be more dear to us, or that toucheth us nearer, nor that doth more straightly bind and knit us togethers, than the society and union of jesus Christ, being all bought with one blood, 
Notable sentences wherein is declared that which aught to make christians to live in love and concord togethers.  all brethren, come out of one like stock, all regenerate by one only baptism, nourished with like sacraments, judged by one judge, trusting to one hire, & one pain, having one enemy which is Satan, all subject to passions, & equal to receive death. Now that I have sufficiently entreated of peace and wars, & the commodities of the one, & the incoveniences of the other, I will show you also how & by what means ye may win and enjoy peace. There is no medicine more meet to eschew wars & discord, then to flee from insatiate ambition, love of ourselves, & desire to revenge, and rule, which is the very spring and fountain from whence floweth all occasions of strife and debate, as the Prophet Esay saith. 
Esay 5.  Cursed be you that join house with house, land with land, think you to dwell upon the earth alone? This is also verified by Moyse● (gods minister) when he showeth to the people that their sins are the cause of the wars, where he saith, If, ye do not obey my commandments but do contemn my judgements & precepts. I will set my face against you, and you shall fall before your enemies, and they that hate you, shall reign over you, and ye shall flee when no man shall follow you, I will send a sword upon you, which shall be a revenger of my Testaments that ye have broken and violated, and ye shall be given in pray to your enemies. As the holy Prophet doth confirm in an other place, where he saith, If my people had hearkened unto me, and that Jsrael had walked in my ways, 
Psalm. 80.  I would have humbled their enemies before them, and I would have laid my hand upon them that they should have been overthrown. Note a little how the Lord hath afflicted his people by wars to chasten them for their sins and wickedness, specially for the vice of idolatry. Sometimes by the Madianites, somtims by the Chananites, 
judic. 3.  sometime by the Philistians, other sometime by the Ammonites, and other people their neighbours. Which thing josua did prognosticate to them: 
4. Kings 17.  but how cruelly were they plagued by the king of Assyrians, and brought into servitude, and all because they did forsake the Lord their God, and worshipped the calves of jeroboam? how were the people of juda plagued by Nabuchodonosor, 
4 Kings. 24.  because they committed idolatry, as jeremy the Prophet did prophecy to them? You must not therefore marvel as the Prophet Oseas saith, 
Ozee. 4.  if blood seek blood, seeing that fraud, hatred, covetousness, and fornication reigneth upon the earth.  
We see at the eye how the hand of God is not abbreviated, we see how that he shooteth off the arrows of his wrath against us, he stretcheth forth his hand as the Prophet sayeth and striketh us in his fury, 
Esay. 5.  because our great offences do stir and provoke him daily thereto.  
Let us therefore change our lives, and turn to goodness. Let us draw our feet from crooked ways, and he will appease his wrath: For he is gentle even in his anger, 
joel. 2.  as the Prophet joel doth write, Turn you too the Lord of Hosts (sayeth Zachary) and he will turn too you. 
zachary 3. jeremy. 3.  Hearken how jeremy the holy Prophet doth exalt and magnify the mercy of the Lord: Thou haste (sayeth he) committed whoredom with many naughty women, yet turn to me, and I will receive thee: we have all committed filthiness with the flesh, the Devil, and the World, and yet always the Lord is ready to stretch out his hand too us: this is the father of mercy & consolation. The people of Israel (as the scriptures testify) have been very prompt to commit all evil: and for punishment the Lord did always tender them into the hands and servitude of others to punish them. But always when they repented, he sent them one to deliver them out of the yoke and servitude, & to restore them to the first state and liberty. The people of juda after that they had remained a long time (for their abominable sins) in the servitude and bondage of Babylon, 
Esdras. 1.  the Lord in the end moved with pity, restored them to their former felicity. David being driven to fight by his son Absalon, 
2. Kings. 15.  fled bore footed and bore headed, all discomforted with sorrow through the deserts: yet was he through his humility restored to his kingdom again. The hearts of Kings and Princes be in the hands of the Lord, 
Proverb 21.  & he will turn them what way it pleaseth him, saith the wise man. And all these examples which we have produced here before, tend to none other end, but to declare to the people, that all the wars and persecutions that come upon them, happen not by chance but they proceed from the secret judgements of God, who doth permit them, to the intent he would punish their offences, in the which they are greatly buried. He suffereth that they shall be wakened from their delights and pleasures by the scourge of war, which he stirreth up against them by their neighbours as S. Austen saith in Civitate Dei. And as for you Ministers of the Church, 
He persuadeth the ministers of the Church to preach peace to princes  and such as make profession to preach the word of God, I would wish you should bend yourselves altogether to speak against wars and bark and cry out all with one open voice against the same: and let your pulpits, and all other your public places sound of none other thing but of peace, and exhort all Princes continually to concord and union. 
Esay. 52.  O how beautiful (saith the Prophet) be the feet of them that preach Peace. And S. Paul also exhorteth us to pray for Kings and Princes, 
1. Timoth. 2  that the Lord will suffer them to end the course of their lives in peace. As likewise the Jews being in Babylon with Jeconiah king of juda, 
Baruch. 1.  did write to their brethren that were at Jerusalem, that they should pray for Nabuchodonozor king of Babylon, & for his son Balthasar, that they might live in peace with them, and find grace before them. And further jeremy inspired with the holy ghost, did instruct the Jews that were in bondage at Babylon, that they should pray for the City that they were in, to the end that it being in peace, 
jeremy. 29.  they also might enjoy the same. You see lo how the Lord would that his people should pray for the ethnics that were without God & without law. How much more are we bound of duty to pray for Christian Princes? And above all things we must take good heed that we put not the oil into the fire to make it flame, 
2. Kings. 17 3. Kings. 52.  as did that miserable Achitophel that stirred Absalon against his father, who in the end received a shameful death in satisfaction of his offence. As likewise the priest Abiathar, because he consented to such wicked counsel, was put out of his sacerdotal dignity.  
Now I will convert my speech to you monarchs, Emperors, Kings, and Princes, and others being in authority, of whom the poor people do depend. You I say that are their souls and their heads, enter into yourselves, and be not carried away with your own affections: be such towards your subjects, as the faithful fathers of the household are towards their children, following the Counsel of that great Emperor Cesar, who said, that the good shepherd doth never pull the skins of the sheep, but taketh only the fleece. And call to your remembrance, O ye Princes, that they are men as ye are, free as ye are, Christians as ye are, bought with the same blood, and shall be judged by the same judge that ye are: issued all out of one stock and root, and that you differ in nothing but in a little transitory dignity which shall vanish away as the smoke, and you shall have no pre-eminence before God. Remember the voice of your great king jesus Christ, who doth exhort you to embrace peace. Behold with your pitiful eyes the poor widows with a great numbered of Orphans, whose lamentations doth pierce even to the throne of God. Remember also how that we all shall be accountable of our lives, and shall all appear before one judge, who will not loose one hair of our heads, but hath said unto us, that from the blood of Abel, the first that was slain, even unto the last man, 
Ecclesiast. 3 5  he will not loose one drop of blood that shall not be accounted for, before him, by those that have cruelly shed the same.   

The thirteenth Chapter.  
How hurtful incontinency is to Princes, and how that the same hath been the cause of the ruin and destruction of many realms and kingdoms, with also a Treatise of the dignity and excellency of the honourable state of Matrimony.  
THe observation of all the things before written, are not sufficient to make a Prince apt and meet to govern any Empire or kingdom, if further he be not delightful and careful to cleanse his court of one kind of vice which hath been in time passed so familiar among Kings, princes and Emperor's that it hath been wholly the cause of the ruin of themselves and their subjects. Which vice because it is a matter that proceedeth of nature, and that it doth something please and bewitch our senses, the cure thereof is the more difficile and dangerous to be practised, and specially upon young princes, who as yet have not experimented the rigoures and assaults of Fortune. Wherefore there must be used great pain and diligence in the beginning, 
Vice must be resisted in the beginning  to resist and fight against the same: for after it is once in full possession of us, even those that be most best armed for it, shall sometimes find themselves impeached and troubled. The vice which I do intend to speak of, is the incontinency that is used with women, to which if the Prince, or any other governor, doth once give himself in prey, he can not choose in this world a more readier way to destroy both himself and his people. And because the doctrine hereof may be better learned how to eschew the same, we will lay before your eyes by examples, the grievous punishments that the Lord our God hath sent to such Princes and Provinces as have been defiled with this wicked vice. And we will begin our discourse by the afflictions, specially wherewith he hath plagued and tormented his own people for this abominable sin of incontinency. First of all whoredom and other horrible filthiness used amongs the people, 
Gene. 6.  was the cause of the universal flood, and that God did pour down his wrath upon earth. Five famous Cities, as it is written in the Books of Moses, in the old Testament, were destroyed for their wantonness and dissolute life. In the Book of Numbres, is showed, for the like offences twelve Princes were hanged, 
Num. 25  and four & twenty thousand men died. In Leviticus ye may see how that the Chananians were overthrown for their incest and filthiness. In the Book of the judges you shall read that all the tribe of Benjamin were destroyed for the adultery committed with the wife of a Levite. 
judges. 20.  In the book of kings also you shall perceive grievous plagues were sent to David for his adoultrie. Solomon likewise for the same cause did commit Idolatry, 
3. King. 11.  and was given up to a reprobate mind. The Prophet jeremy doth say that the chief cause of the ruin and destruction of Jerusalem was for adultery. And many realms and kingdoms have suffered change and alteration of their government, and have been transferred to others, for the causes above named. Troy the proud, for the ravishment of Helen, was destroyed. Thebes the populous for the rape of Chrysippus, and for the incest of Oedippus was punished. The government of kings were banished out of Rome, for the ravishment of Lucretia. And Aristotle in his politics doth say that whoredom and adultery be the principal causes of the ruin and destruction of realms and kingdoms. Pausanias' that great renowned Prince, for that he did deflower and afterwards kill, the daughter of Bizance was advertised by a spirit out of a pillar of his end and death at hand, (a thing very prodigious, that wicked spirits shall give acknowledge of the confusion and pain that is prepared for wicked men) which thing was found to be true afterwards in him, for he died as the pillar had foresaid to him. These small numbered of examples by us thus manifested, I do think should be sufficient to pull back and withdraw young Princes and all other that have given themselves to incontinency, from the inordinate affection thereof. And as touching Old man, S Augustine a zealous rebuker of vices in his Civitate Dei, doth teach them how they should tame this slippery desire and lust of the flesh, where he saith, although lechery be detestable and horrible in all ages, yet it is most abominable and monstrous in old age. Afterwards following his discourse, he writeth this that followeth to the utter confusion and ignomy of all old lechers. Think (saith he) how much it displeaseth God to see an old man that hath a grey head, his feet full of gout, 
An old man to be lecherous is detestable before God.  his mouth without teeth, his rains charged with the stone, his face writhled, his eyes hollow, his hands shaking, his head seeming none other, than the head of a dry Anatomy, and that which is worse, one that looketh every hour, that death, the earth, and the worms should summon him to appear before the dreadful judgement seat of God. And yet nevertheless in despite of all these, and his years, will leave the briole to his incontinent mind and filthy lust, and will kindle his icy heart maugre this age: which things truly are a testimony of reprobation and a certain argument that the most grievous part of hell are reserved for them. For he hath neither nature nor other provocation of the flesh, that doth lead or induce him to such incontinency, but a very disordinate custom that he is fallen in, in the which without any fear of the judgement of God, he will continued even unto his grave. And it was truly spoken of S. Paul thee (true lover and advancer of chastity) writing to the Ephesians, 
Ephesians 4.  when he said, that there can be no greater punishment for an adulterer, than to be blinded in his filthiness, that he cannot see the judgements and Counsels of God, & also he describeth in like manner in an other place, the pains & punishments that are prepared for such as make the temple of God and the members of jesus Christ, 
1. Cor. 6.  the membres of an harlot, where he saith that fornicators and adulterers shall not possess the kingdom of God. Having now brought forth these Examples before said, as it were to set before your eyes the plagues and punishments the God hath laid upon the wicked from time to time for their abominations, (wishing the same may be a terror and fear for all Princes and others to beware they fall not into the like.) It shall not be much impertinent to the matter (as me thinketh) to entreat of the obedience of the wife to the husband, and of the duty of the husband to the wife, because that we intend afterwards to enter into the commendations of the dignity and excellency of marriage, which is the very remedy that God the Lord hath ordained against this vice before named. Afterwards we will go forwards, and declare how that Princes and all other that feel themselves over prove of Nature, aught to marry as well for the continuance of their race, as also for the comfort of the imperfection of man's nature, and to avoid the displeasure and indignation of God. Man having that divine Image of God, and smelling something of the celestial Carrecter of whom he took his beginning, is not only dreadful to the most furious and proudest beasts upon the earth, but further he hath a pre-eminence and authority over the woman (a creature most noble next to himself of all others, to whom the Lord hath given a straight commandment to obey her husband, as Moses the great Lawyer doth witness in the third Chapter of Genesis, where the Lord said speaking to the woman, thou shalt be under the government of man, and he shall rule thee: which thing is also confirmed by S. Peter, the faithful minister of the secrets of his master in his first Epistle and third Chapter, 
The obedience that women own to their husbands. 1. Peter. 3.  where he exhorteth women to be obedient to their husbands. As likewise S. Paul the clear Trumpet of jesus Christ hath confirmed the same in many places of his Epistles, where after that he hath amply disputed of the subjection of the woman and of her obedience, he addeth thereunto because (saith he) man is the chief and head.  
Which thing also Plato the Ethnic, and Aristotle his scholar, void of the knowledge of the Gospel, guided only by the goodness and bounty of Nature, do full well recognize the same, when the one in the fifth book of his common wealth saith that man doth rule and govern over the woman, as the shepherd over the sheep: And the other in his politics saith that man by kind doth know the authority and power that he hath over the woman; and nature herself (a witness irreprovable) doth manifest unto us sufficiently in her works the very true portrait & image of this subjection and obeisance. For do we not see that amongs all beasts as well the airy and watery, as also those that live upon the earth, the males do always command the females? A thing not only common amongs lively creatures, but also amongs precious stones and vegetable plants: for amongs them such as have any force, strength and power, we call always the males, and the other more weak and inferiors, we call females. For further confirmation of which things, we may read in many Histories as well Greek as Latin sacred as profane, that the virtuous women did always in acknowledging their obeisance, call their husbands their Lords and Masters. As Ignatius the disciple of john the Evangelist (a great observer of antiquities) doth witness in his Epistle to the Citizens of Antioch. as also did Sar● the wife of the holy Patriarch Abraham, who speaking of her husband (said) my Lord is an old man. And S. Peter also a great commender of humanity, did not forget it in his first Canonical Epistle in the third Chapter, where he saith that in old time the holy women that put their trust and confidence in the Lord, 
1. Peter 3  did tire themselves after this manner, that was to be obedient to their husbands, as Sara obeyed Abraham, and called him Lord and master as I said before. And further if we will be curious to search into the secrets of the ancient histories, we shall find more stranger things (and yet true also) that is, that in the old time the husbands had power over their wives and children, as well for death as life (as Cesar a great author hath left unto us in writing) but such unnatural power was afterwards stayed and ended by the mighty hand of God, 
Caesar in his commentaries.  that it should be no more lawful for man to abuse them in that sort, or to use them as drudges. For as his pleasure was to make the woman of man's own flesh, and draw her out of his side, so he would that he should entreat her as his faithful friend and everlasting companion. And if you find in any place of the holy scriptures, that our Lord God doth any thing abase the woman, or make her inferior to her husband, ye shall find in a great numbered of other places, that he doth magnify her, exalt her, and favour her before man, and specially at the beginning of the universal creation, where he honoured the first woman with this title or name Eve, which is to say, life, and as for man, he called him Adam, which is to say, earth, and not thinking that sufficient, 
Women favoured of God.  but did created her in a noble place, that is to say, Paradise terrestre, but man was made in the open fields, and afterwards carried into Paradise: and the woman also was created of a most noble substance, that is to say, of the flesh and side of man (a matter made pure, lively and quick) but he created man of an element gross and heavy, that is to say, of the slime and excrements of the earth. And Nature a sovereign framer of all things, willing to signify unto us what remembrance and estimation we aught to have of the woman, hath given her a certain privilege above man (after the opinion of the Philosophers) and that is, if the man and the woman shall happen to be drowned at one instant, the man is first under the water, and the woman by the very providence of Nature, doth remain long above the water. And further, for a certain reverence (as an especial grace and favour of Nature) when she floweth she turneth upon the water, her back upward towards heaven, and his face, and the rest of her body towards the water: but man after he is drowned turneth his face upward. Also Pliny and Helyen the Greek Philosophers, do writ, that for a very reverence towards women, the very brute beasts do favour and honour them: for being in any fury, or otherwise oppressed for hunger, they will never touch any woman, where to the contrary we see commonly they do devour men. Further they add to it, 
Cato severe in all things doth defend that any man should hurt a woman.  that if we would tame and make familiar any brute beast, as Bears and Lions, and such like, they will sooner yield themselves to be handled and tamed by women than men. Cato being of Nature very severe in all things, did so much honour and bear reverence towards women, that he made a law, that if any man should lay hands violently on any woman, he should be punished with the like punishment, as if he had violated the Images of the Gods. And is there any man so barbarous or so far estranged from humanity, that knoweth not that this our life can not taste any contentation without the company and fellowship of a woman? who doth put away through her comfortableness, the troubles and vexations that come only to vex our heats, and that in such sort as it seemeth she was sent unto us from heaven for the comforting of our infirmities. And Solomon in his Cantike, as it were acknowledging (a thing I can not tell what) of the blessedness in the woman, willing to describe thereby a mystery of Divine and haughty things, would have covered the same under the pleasant veil of love, feigning a marvelous love of a young married man towards his Espouse. I would allege here many other in the advancement and praise of woman, as how jesus christ, after he was risen from death, his will was, that women should have this pre-eminence before men, in that he would be first seen to them, 
Women did never bring any error in to the church as men have done.  and that they should be the first trumpet of his Resurrection, and that also they should never be the occasion that any error should be brought to the Church of God, as many men have been: and man also betrayed, sold, bought, condemned, and crucified Chryst, and women clean contrary to them did what they could to save and preserve his life, as it is manifest to us by the wife of Pilate. But I am determined now in this Treatise here, not to speak any more of their worthiness and dignities, whereof if thou be desirous to understand further, thou mayst read plutarch in his particular treatise that he hath made in their commendations, and Boccas, S. john chrysostom upon the homily of the headding of S. john Baptist, S. Hierome upon the explication of the xviij Psalm: in the Books of the Nuptial laws of monsieur Tiraquean, counsellor in the Court of Parliament, and in many other Latin authors, which I do omit at this present for prolixity, and also in the book of Christian de Pise, a young gentlewoman, one that was very well learned both in the Greek and Latin, who hath most lively searched out those things that tend to the commendation of the feminine sex, and answered to all such objections as any man could say against them, as any other author that I have read that entreated of the like matter, as thou mayest see in one great tome that she hath written of the same. And as for my part, the reasons that hath moved me to rehearse these few things of their commendations mentioned before, doth not tend to any other end, but to induce men which have given themselves up to their wanton lusts to marry, seeing that it is the chief remedy that our Lord God hath given to man for a consolation and ease of his infirmity: and besides marriage is a thing so necessary for man, that it is the only conseruator and preserver of our beginning, 
The first miracle that ever Christ did was at a marriage.  which jesus Chryst in token that he would have it highly honoured, being bidden to a marriage did enrich it and beautify it with the first miracle that ever he did upon the earth. Therefore what thing is more holy than marriage, which the sovereign Author of all things hath ordained, sanctified and hallowed? What is more just and reasonable, than to tender to our posterity that we have received of our anceters? This Lord is not a Solon, or a Lycurgus, but he is the only Monarch of heaven and earth, by whose mouth the same hath been sanctified, and who after that he had created man of the slime of the earth, foreseeing his misery if he should devil alone, willing to comfort him in some thing, gave unto him an aider and companion, which he drew out of his own proper flesh and side, giving him to understand thereby that there was nothing upon the earth that aught to be more dear to him, nor that he should be more bound unto than to the woman: & not leaving him with this his first benefit and grace, but also when he had washed the earth that was defiled with the wickedness of man with that great abundance of water: the first law that he established, was, he should increase and multiply to replenish the earth: a thing which could not be well accomplished but by the benefit of marriage, which afterwards he did confirm more firmly, when he said, that a man shall leave both father and mother, and cleave to his wife and companion. But what maketh the dignity and excellency of marriage more commendable than the conjunction of the divine Nature with the humanity (a thing dreadful not only to the Angels, but also to the wicked spirits) which surely is to us a testimony most certain and true of the love that the Lord God doth bear towards his church, of the which he calleth himself husband, and her the spouse: wherefore S. Paul saith, it is a great Sacrament, the marriage of jesus Chryst, and his Church: and if in all the order of Nature there had been any conjunction more holy, or if there had been any amity more religious than marriage, truly the Apostle would have produced the fame thereof in the behalf of jesus Chryst and his church. The ancient hebrews had marriage in such honour and reverence that the new married men were always the first year exempted from the wars, 
The privilege of married folks.  although the City and common wealth wherein they dwelt were in great danger. The Roman laws had in such hatred the contemners of Marriage, that they did exempt those that would not marry from all public honour and governments: as to the contrary, they did honour and gratify with some liberality those that with any children did increase the common wealth. Lycurgus the law giver to the Athenians, and a great friend to humanity, did make laws wherein it was ordained, that all those that did disdain to marry (in the summer time) should be banished from all public plays and pastimes, and for a perpetual infamy should be constrained (in the winter) to go all naked through the market. Will you know in what reverence antiquity hath had marriage? the Greeks did always banish for ten years the violators of the Matrimonial honour: the hebrews and the Barbarians did punish it with the pains of death: the ancient law of Moses did stone the offenders therein to death. The Romans great preferrers of chastity, by their first laws, 
This aught only to be understood of the husbands.  did permit the husband without any kind of process, to kill him that should be apprehended in adultery with his wife, wherein they did consider the just grief of the husband, to see his wife defiled: Truly a law very severe and straight, for we are not permitted to use such violence to them that would kill our own persons: as if a man would say, the offence were more greater to violate the wife of any man, than to take away from him his own proper life, which is a certain testimony and true argument to let us understand how excellent and precious a thing marriage is, which being polluted and violated is purged by the effusion of man's blood, and authorized thereunto by justice. But why do we repose ourselves so much upon the testimony of the laws written, seeing that we have the very proper law of nature to confirm the same, which is not written in any Table of Brass or metal, but in graven and printed in the inward parts of our hearts, whereunto if we do not obey and give place, we shall seem so much unworthy the name of good Citizens, as we thereby deserve not to be called men. For if it be as the stoics do say very subtly in disputation, that to live well, is none other thing but to follow the course of Nature: what is more agreeable to Nature than marriage? what is more conformable to the nature, not only of man, but also of all other beasts, than to conserve their kind in their being? it is then a thing very ignominious to man, and deserveth great infamy to see beasts that are without reason to obey to the laws of Nature, and he only break it, and strive against it, and we (if we will mark well with judgement) shall find in all the works of Nature a certain print, Image, and purtracte of marriage. And Pliny the great searcher of the secrets of Nature, doth writ in his natural History, that there are many trees and plants, whereof there is both the Male and the Female, which of a very instinction of nature, and a secret and mutual love that is amongs them, do love one an other, and take strength and increase of the one with the other, in such sort, 
A certain similitude of marriage in insensible things without life  that if the male should not always spread the bows and branches of the female, as it were by a natural embracing, the females should become barren, & would bear no fruit. The Philosophers writ also the like of many precious stones, which are so well tied & confederate togethers by the straight bond of nature, that if ye separate the male from the female, they can not exercise nor work their natural operations. And do we not see how that the heaven in his continual motion hath the earth in subjection as a wife and companion? which he maketh fruitful & fertile in all things by his strength and influence, doing therein the office of a faithful spouse and husband. And thus if we should follow an infinite number of such like examples which nature doth represent in her works, we might make a great volume thereof: but we have brought forth these few to show you as it were at the eye, that by the aid, solace, comfort & favour of this matrimonial society, all things are maintained, conserved, & continued, as to the contrary, if men were restrained from the same, all things should be destroyed, made ruinated, and decayed: and there is not at this day any nation (under the face of the heavens) so cruel, barbarous, or so far estranged from humanity, that doth not reverence & honour marriage. The Thracians, Sarmates, Indians, Greek and Latinis, yea even those that devil in the extreme parts of the world do receive it, honour it, & commend it, and that only because that nature (the father and mother of all things) knowing our necessity therein hath determined it, and engraven it in our hearts, yea & it is of such force, that it taketh place, not only amongs the Turtles & Doves (who are of nature amorous) but further it urgeth and constraineth the most furious & cruel beasts upon the earth to obey thereunto. The Lions be loving & gentle to their females, 
The brute beasts that are without reason have a marvelous affection to their fawns.  the Bears and Elephants do not only love them, but are subject withal to that extremity which we call controversy. The tigers fight & combat for the defence of their young Fauns: The Asses which be of nature melancholy, be so earnest defenders of their young ones, that the philosophers writ, they will pass through the fire to defend and secure them, and as that man therefore is not to be esteemed a good labourer that doth only content himself to continued and preserve the tées which he hath found planted by his ancestors, except he also endeavour himself to plant others to serve his posterity: So in like manner he is not to be judged a good and profitable Citizen, that doth think the people that are in the common wealth where he inhabiteth to be a number sufficient, except he do enforce himself to augment and increase the same for the time to come, and to yield to his posterity by Nature, that which he hath received of his Ancestors. And also if we will enter into ourselves, and judge indifferently of things, what shall we find in this caducal and transitory world more meeter for man than a woman? what is there more pleasant and profitable to man's contentation (being subject to many miseries and calamities) than to communicate daily at his own liberty and pleasure, and that with mutual good will, with his faithful wife, the keeper of all his secrets, and faithful treasurer of all his passions and sorrows? and as touching other human frendeshippes, for the most part they be full of guiles, dyssimulations and perjuries: and oftentimes when Fortunes doth frown upon us, such friends become like unto Swallows, which take their flight in the winter, and if it happen a man to find a faithful friend, oftentimes the friendship doth not continued between them till death, for men's natures are so divers, that commonly they embrace a new friend, and leave the old: but the friendship and love of Matrimony is not broken or infected by any Hypocrisy or dissimulation, nor is never taken away nor extinct by the furious assaults of adverse fortune, but it continueth even unto the grave, yea oftentimes it endureth for ever. But what more greater testimony of fervent amity can there be, than to leave the father and mother, brother and sister, and generally all the race she is descended off, yea and even to become enemy to herself to follow his husband, whom she honoureth and loveth, and have all other things in misliking, and depend wholly of him. If we be rich she keepeth our goods, if we be poor she employeth all her force and endeavour that Nature hath given her to enrich us: 
The love in marriage surpasseth all the love in the world.  if we be in prosperity, our felicities are doubled in her, to see her partaker of our wealths: if we be in adversity, she comforteth, assisteth, and serveth us: if we will remain solitary in our houses, she than doth continued with us to comfort us, and maketh us to digest the more easily the incommodity of our carefulness: if we go to the wars, she always beholdeth us with the eyes of her mind, and doth honour us, and desire us being absent, and seemeth as though she were transformed into ourselves: if we be upon our return, she receiveth us, and entertaineth us with all the delicates and dainties she can devise, in such manner that if we should say the truth, it seemeth certainly that the woman should be a gift and comfort sent from heaven, aswell to assuage the heat and lustiness of our youth, as for a comfort and last refuge of our age. And where Nature can not give us but one father and one mother, marriage doth present unto us many children, who do reverence and honour us, and we hold them as dear unto us, as our own flesh, who when they are young and little ones do with their prattlings, in learning to speak, and others their toys and fantasies, give us such pleasure and contentation of mind, that it seemeth nature hath given them to us as things to deceive the time, and to pass over part of this our miserable lives. If we be assieged with old age (a thing that is common to all men) they do comfort and relieve us therein until death come, and then they tender us to the earth from whence we came, they be our bones, our flesh, and our blood, and seeing them, we behold and see our own selves, who do make the memory of us never to die, and do as it were make us immortal. And further, they do procreate and engender others after us, as do twigs that are cut off from any tree, and grafted upon an other, bring forth the like. Some nice persons will allow very well of marriage, that it is holy, commendable, and profitable for the conservation of our lives, so far forth as it be well accomplished in all points, and that nothing go a wry: but if it chance the woman to be unhonest, the children unhappy and out of order, with such other incommodities, which oftentimes accompany the marriage, what rage? what fury? what Roses among thorns? what Worm wood with Honey? what pleasantness mixed with bitterness is there then say they: But I do fully answer such nice Gentlemen that be so curious in their affections, so delicate in their pleasures, and that think nothing well except it be seasoned with the sauce of their own appetites, that such Eclipses and infirmities that continually follow in marriage, do not proceed of the cause of marriage itself, but often times of man's naughtiness, 
The virtuous husbands give occasion to their wives to be discrete and wise  according to the old Proverb, which saith: an evil man maketh an evil woman, which Cato (a very severe man in all his doings, but yet just and right in this) doth confirm, saying: that it is a more harder thing to find a good husband, than a good Senator: Because that the most part of women that are become vicious, are commonly infected and made naught by the wanton lives and evil examples of their husbands, who aught to be as lamps that should shine unto them by the well ordering their manners. For if they be spotted or defiled with any manner of vice or crime, it is very contagious and dangerous for their wives. Behold lo, how often times we do accuse matrimony (that is pure and neat in itself) which if it had a tongue and could speak, would complain of us. petrarch (a great reverencer of chastity) in his Dialogue of the remedy of adverse fortune, writeth, that it is very seldom seen, a wanton husband to have a chaste wife: as contrary a wise and chaste husband, an unchaste wife, which thing Plutarch confirmeth in his connubial precepts: when he saith that the husbands that is given to be common, and that giveth himself in prey to other women, he setteth an ensign and mark at his gates to convey others to do the like to his own wife. S. Augustine that great Father of the Church in his Book De civitate Dei, exhorteth men to be the same to their wives that they would have their wives to be to them, if you desire saith he, to have your wives modest, chaste, and sober, you, which are the heads and chief, must give the first testimony and example in yourselves: (and yet he concludeth that very hardly any chaste man shall bridle a vicious and an impudent woman, or a wise and discrete man a foolish woman: because oftentimes God doth punish the one of them by the other:) which lesson Seneca (the most virtuous of the Ethnic Philosophers) did not forget to have in remembrance when he wrote to Lucillus, who prayed him he would teach him to make a drink, and the certain receit thereof, without any poison therein, which should have virtue to 'cause him to be beloved of his wife, 
A loving drink to 'cause a man to be beloved of his wife.  without using any sorcery or enchantment. Will't thou be beloved and honoured of thy wife (said he) love her and entreat her courteously and gently, for I do assure thee there is neither charm, sorcery, nor any other medicine more meet or apt to win her, than to use such measure of love towards her, as thou dost covet to receive of her again. Notwithstanding all these authorities afore rehearsed, yet I am well assured that many will not be satisfied nor answered in those things: for there are some that stand so much in their own foolishness, that think they shall win themselves great fame to inveigh against marriage, who for the better proof of their matter, will allege many wicked marriage and unlucky matches greatly displeasing God, wherein there hath been found some women so dissolute & so far out of order in their lives, that they have not thought it enough to violate and break the matrimonial honour, but also (as women rooted in all mischief) have poisoned, killed & murdered their own husbands, yea and imbrued their hands in the blood of their natural children, a thing so detestable, that the Historiographers have had in horror, and greatly feared to put the same in writing. But I will desire such curious gentlemen that follow the nature of Serpents, turning all that they touch into venom, that they will put in balance against these monstrous marriages (which they speak of) an infinite numbered of other marriages so well matched & accomplished in all things, that it seemed that heaven & nature did take great pain to frame them, for a testimony of their worthiness, and that in such sort, that neither death, nor time itself (that putteth all things in forgetfulness) cannot take away the memory of them amongs men. As for example, the love of Alcestes with her companion, the love of jules with his Pompey, Parcia with Cato, Artemisia with her spouse, Hipsicrates with the great king Mithridates and many others rehearsed in the holy Scriptures, which have been so joyful to them, that they have not only triumphed and rejoiced in the sorrow and torments happening unto them for the same, but even in death itself, so that for one which ye shall find condemned in the Histories, ye shall find a Million of other's commendable and virtuous.  
But if we will try all estates that do live or be dead with such a touch stone, and weigh all our actions in so just a balance, where hath there been any found so holy in this mortal life that hath not haulted or offended in some thing? And that the same shall not be found untrue, note the first estate of this world was made of two persons, that is the man & woman, who both two did offend. The second estate which was their two children, the one was a murderer of the other his brother. The third estate which was No, was derided of his children, wherewith the Lord our God was offended. Let us go further to the kings, ye shall find that David was a good man, and Saul an evil man, amongs the Prophets, Daniel a good man, and Balaam wicked: amongs the estate of widowhood judith a good woman, and jesabel an evil woman: amongs rich men job was good, and Nabal cursed: in the estate of Apostles. S. Peter was a godly man, and judas a Traitor, so that even amongs those that followed Christ, there were some found wicked. Behold now then how to be either good or bad, it cometh not of the estate of marriage, but of our naughtiness and corrupt inclination: As ye see of the sweet flower the Bee gathereth Honey, and the Spider poison. There is yet one third kind of people, which be the most fondest and most scrupulous of all others, for they be such, that what so ever thing is offered to them, if it be not confirmable to their own sensual appetite, they can not digest it. And if they feel the lest annoyance in the world in marriage, it is to them a hot iron which burneth and tormenteth them, so that they disdain and refuse it, and wish that the memory thereof were utterly extinct and forgotten. Such manner of people complain of marriage, because say they, it is an heavy burden, a very sea of mischief, and an extreme servitude: specially for the unquietness of the women who are always complaining, if they lack any thing at any time, they never cease to torment and vex their husbands.  
I would demand of such Nicets, how they can endure any grievous injury of their enemies, 
An answer to them that do complain of marriage.  when they can not abide any light offence of their wives, (their companions and continual friends) or the exclamation of their children which they have bred and brought up into this world? For as much as such troubles be common, and as it were annexed to marriage, and that many there be for that respect do contemn marriage, I will study to satisfy their delicate desires and appetites at more leisure. But for this present it shall suffice me to advertise them when they feel themselves tempted with impatience, and that they can not endure any small offence of their wives and children, let them remember what offences they do daily commit to our Lord God, and they shall always bear things patiently, and in a moment God will turn it to dust. And he will not only do this for them, but further he will aid them with the clearness of the Sun, the lightness of the Moon, with the virtue of the elements, with the fruits of the earth, and with other infinite necessaries of his goodness and mercy. And not withal the patience of jesus Christ, 
The patience of Jesus Christ towards his creatures.  and what he suffered for us, he was made naked to cloth us, he was prysonner, and bound to deliver us from the bands of the Devil, he made Sacrifice to purify us from all inward spots, he had his side opened to shut us out of hell, he had his hands (which made heaven and earth) for the love of us, to be pierced with many nails of iron, he had his head crowned with sharp thorns, to crown us with a crown of glory. Let us mark withal (impatient and ingrateful men that we are,) that of his sorrow came our joy, of his infirmity grew our health, and that of his death, was derived our life, and we shall be ashamed and blush that we do not bear the infirmities and weakness of our household, or any small offence of our wives, who sometimes forced even upon just cause or choler, is constrained for the infirmity that is in her to say unto us with anger, that which she can not with patience well bear. And I am sure there is none of us more greater than Cesar, 
Ethnics patient in injuries done to them.  either in Council, hardiness or power: yet he never revenged himself upon Catullus, which wrote so ignominious verses against him. And who was ever more greater than Cato, whose robe Lentulus did rend, and scratched him by the face in defending one that was accused? And always he bore it patiently. A disciple of Zeno the Philosopher, being demanded of his Father what profit he got by the study of Philosophy, answered he learned to suffer and bear injuries.  
If therefore the superstitious Philosophers have taught those things, what aught they to do that make their whole and faithful profession of Christianity? Learn than you Christians that do so burn with choler and impatience in your houses, learn (I say) of the Ethnics to moderate your anger, and refrain your passions hereafter, by their examples. But now to return again to our first matter, seeing that marriage is so noble, so excellent and holy, and that it is the only conserver of our humanity, let us commend it, esteem it, and honour it as a heavenly and special gift of God, which he hath sent out of his throne above to us beneath, for the comfort of our lives. For if it be banished and estranged from us, it shall happen to us, as Xerxes that great king of Persia said of an infinite numbered of people that he did behold upon the top of a hill, when he said (weeping bitterly:) O miserable and infortunate creature man that thou art, behold, that of so many Millions that do now at this present day live upon the earth, an hundredth years from hence there shall not be one living. Who can not then frame himself to marriage, and learn to live in the pleasant bonds thereof, as a thing most necessary and wholesome for mankind, which being taken away from us, all flourishing common wealths and triumphant Cities shall remain desolate, and be only peopled with trees, rotten stocks, rocks, and savage beasts. But contrary by the aid and benefit thereof, they shallbe quickened, conserved, and maintained in their essence and eternity. Seeing then that the Lord our God will have marriage, the laws command it, honesty calls us to it, reason exhorteth us, nature leads us, necessity constraineth us, and the very bones and ashes of our ancestors and parents (that repose in their sepulchres) do crave and require it, let us receive it, honour it, and maintain it, with such innocency, purity, and sincerity of mind, as that it be not brought in condemnation at the last day against us, before God the just judge and searcher of all secrets.   
FINIS.  
qd james Chillester.