A most excellent Hystorie Of the Institution and firste beginning of Christian Princes and the Originall of Kingdomes Wherunto is annexed a treatise of Peace and Warre and another of the dignitie of Mariage Very necessarie to be red not only of all Nobilitie and Gentlemen but also of euery publike persone First written in Latin by Chelidonius Tigurinus after translated into French by Peter Bouaâ—steau of Naunts in Brittaine and now englished by Iames Chillester Londoner Séen and allowed according to the order appointed AT LONDON Printed by H. Bynneman dvvelling in Knightrider streat at the signe of the Marmayd ANNO. 1571. · HONI · SOIT · QVI · MAL · Y · PENCE E. R. Whome God defendes and keepes must flourishe stil and stand He saues the Queen maintains her cause these armes eke hir land His name be blist therfore that mightily hath don And in his mercy still so dooth as he hath well begon To the moste highe and most excellent Princesse Elizabeth by the grace of God Queene of England Fraunce and Irelande defender of the Faithe and in earth vnder God of the Church of England and Jreland chief gouernour THE aunciente Philosophers most excellent Princesse and soueraigne Lady haue ben of opinion that the natural bodie of Man vvith the offices and duties of the parts therof ioyned and vnited togythers to a coÌ„mon function do represent the lyuely image and very figure of a good and perfect coÌ„mon vvealth in the vvhiche their iudgement they seemed to be men of a maruelous vvisdome and of great vnderstanding and knovvledge in the contemplation of diuine and humain things For they did perceiue and see that in the body of man representing the parts members of the coÌ„mon vvealth as I haue said there be diuers partes of diuers and sundry actions and motions differing muche in forme and numbre vvhich being knit togethers and consenting in one vniformitie to the common benefite of the vvhole doo shevv a maruellous forme of a common vvealthe and there can not be imagined a greater concord than is proportioned by the freendly vnitie of these diuers and contrary members For there is suche a mutuall compassion in the sayd partes and members one vvith an other as it vvere by one common feeling and being in them all that no one part can tast of pleasure or pain if they be liuely members vvhich els are to be cut of for infecting the reste but the others must of necessitie be partakers of the same And as in the body of man also vvhiche Plato figureth to be the lesse vvorlde the immortal soule is the chief and most excellente parte vvhiche neuer ceasseth but is continually mouing and euer occupied in imaginatioÌ„ of great and high things prouidently forseeing and diligently deuising vvhat is to be eschued and vvhat is to be folovved and is alvvays prompt redy to moue and stirre vp the faculties and membres of the sayd body to execute those things vvhiche shal be moste metest for the same Euen so in the great vvorld by the vvisdom of god and the vniuersal consent of men is elected and chosen one principal maÌ„ in noblenesse and vertue surpassing the reste to beare the like rule and authoritie in the body of euery coÌ„mon vvelth as the intellectiue soule doth in the meÌ„bers of the natural body of maÌ„ to vvhoÌ„ is giuen the name of a king or prince and to him as to the vvorthiest part of the societie of men God and nature haue giuen the preemineÌ„ce and authoritie to rule and coÌ„maund al as by vvhose prouidence and vvisdom the coÌ„mon vvelth shold vniuersally prosper and florish and therfore as he is for his vertues and noblenesse set and coÌ„stituted in the chief place of rule gouernement so he ought to excel in the same and to be a folovver of that for the vvhich he is chiefly elected and chosen and that his vvel doing may be an exaÌ„ple to the meaner membres to follovv the same the true portraict very image of vvhiche princely estate and vvhat hath bin the cause of such choice electioÌ„ this present author intituled Chelidonius Tigurinus Of the institution of christian Princes c. amoÌ„gs other matters doth maruellous liuely set forth describe vvith al the ornaments attire of vertue mete for the same as any pen caÌ„ declare or any hart caÌ„ vvish or desire vvhich state being in al points in ful perfection he extolleth to be so noble so high a degree of being as none other in the terrestrial vvorld is or may be comparable to it In the discourse vvherof most noble Princesse is vouched a great nuÌ„bre of famous authors asvvel sacred as prophane beautified and enriched vvith many vvorthy sayings and notable lessons in the vvhich ouer besides the fitnesse and aptnesse of the phrases and the maiestie of the sentences therein conteyned is hidden vnder the barke of the vvords therof a diuine preeminence and authoritie mixed vvith a certaine quickenesse of speeche to reproue vice yea ready to applye the cauterie and to pull vp the same by the rootes vvhere the offences appeare to be inueterate and incurable alvvayes obseruing suche a modestie and reuerence tovvards Princes and Magistrates as it shoulde seeme rather to be much comfort to their harts thaÌ„ any vvays offensiue or greuous And bicause the vvel doings of the good and vertuous and the disorder of the euil vvicked might appeare to al posteritie that they may lerne therby to folovv the one to leue the other this author in this his said discourse most gracious princesse hath set forth as it vver to the eie hovv that many being descended of base vnknovvn bloud through their vertue great valiantnesse and vvorthie acts haue of a very smal beginning ben aduanced to this noble estate of kings and princes vvho after they had atchieued the place of rule and gouernement by continuing their noblenesse and vvorthinesse in ordering and vsing their authoritie vvel and prudently haue merited immortall fame and prayse and hovv that some others doing the contrary vvere by the iust iudgement of God shamefully ouerthrovvn and cast dovvn from high estate and degree to great vvretchednesse and miserie to their great reproche and ignomie for euer by vvhich exaÌ„ples the good may lerne to encrease in vertue and noblenesse and the vicious and insolent see the frutes of their vvickednesse and perceyue hovv that naughtie dooings haue alvvayes naughtie endes And in the treatise of Peace and Warre most noble Princesse added to this sayd Author by the translater therof out of the Latin into the french tong there is at large set foorth the benefits and commodities of the one and the discommodities and enormities of the other vvhereby all Kings and Princes may rather be moued to embrace and maynteyne peace and quietnesse as things moste necessarie for all common vvealths than any vvays be inclined to vvarre and crueltie moste pernicious and hurtfull vvhiche bringeth nothing else but
the hope of suche a name as a King they mighte trauaile to atchieue to the same by some commendable actes or vertuous exploites And of such Edictes and Proclamations wee haue examples and sufficient testimonie in the holie Scriptures Caies in the booke of Iosua made Proclamation that hée whoo would beséege the Citie of Cariathstopher and take it hée woulde giue him his daughter Axam to his wife which hée did accomplish in Othoniel who hauing taken the same Citie did receiue his promise Wée haue an other like example in the fift boke of the Kings where it is written that the same lump of flesh Goliath the Philistine who was of so monstrous a bignesse that all the armie of the Israelites did greatly feare little Dauid did triumphe ouer him and retourned victor hauing vnderstanding before that hée which coulde vanquishe hym shoulde bée honoured of King Saule and receiue great riches and should haue his daughter to his wife and also his fathers house should bée made frée in Jsrael Wée haue likewise such an other example of the same Dauid in the second booke of the Kings where hee promiseth a great aduancement to him that should ouerthrow the Jebusites that hée shoulde in consideration therof bée made chéefe and Captaine of the armie And bicause Iacob put to flight his enimies and possessed Jerusalem hée gaue him the chéefest place in his armie Now it resteth for vs too prooue that the Lorde hath bene the authour of this royall dignitie and that hée himselfe hath confirmed the same as it is manifestly shewed vnto vs in Deuteronomie when hée instructed the people of Israell by what meanes they ought to institute their Kings wher it is writteÌ„ When thou commest intoo the lande that the Lord thy God hath giuen thée and that thou doest possesse it and remaine there thou shalt say I will haue a King ouer mée as all the people haue that is aboute mée then thou shalte choose ouer thée that King which the Lorde thy God shall choose oute amongs the middest of thy brethren thou shalt not set ouer thée a straÌ„ge man which is not thy brother Furthermore when the time of the Iudges was expired and that the people of Israel with great pertinacitie and stubbornesse did demaund of the Lord to haue a King ouer them hée himselfe did choose and ordeine Saule whom hée found a man according too his hearts desire which should not haue bene thus auctorized and appointed if Royall puissaunce had mysliked him But why do wée bring forth any further matter to prooue the authoritie of Princes seing Iesus Christ himself was appointed King by his father vpon the holy hil of Sion according to the Psalmist And S. Iohn in the Apocalips confirmeth the same saying Hée hath written on his thigh and in his garment his name thus King of Kings Lord of Lords Ruler of Rulers and whose kingdoÌ„ is eternall as it was likewise shewed too Daniel in his visions And all those that are appointed chosen into the dignitie Royal be Lieutenants of the great Monarch Iesus Christ whose wil was to be knowne at that time when the vniuersall computation of the world was made by Augustus to the ende that his parents should pay tribute and that they should acknowledge the earthly Princes for their superiors S. Mathew doth write the like of Iesus Christ that when he hys disciples came into Capernaum these that did receiue the â—ol came to Peter demaunded of him doth thy master pay tribute and he aunswered and sayd yea when he was in the house Iesus Christ came to Peter sayd Simon the Kings of the earth of whom do they take tribute or tol is it of their children or of strangers and Peter sayd to him of strangers the children then bée free sayd Iesus Christ yet bicause wée will not offend them sayd hée go to the Seas side and cast in thy booke the first fish that commeth take him and open his mouth thou shalt finde a grote therin take that pay it for thée mée As likewise in an other matter hée commanded to pay to Cesar that which was due to Caesar And note Paul to the Romaines Al persons sayth he are subiect to the higher powers for there is no power but of God after hée concludeth pay to Princes their tributes for they be the Ministers of God employing themselues therein therefore giue them all that which is due vnto them To whome tribute belongeth giue tribute to whome toll giue toll to whome feare giue feare and to whome honour giue honour And Paule thought it not sufficient onely to make mention of this in diuers and sundry places but to the ende hée woulde the better beate it into our heads and that hée would not haue Princes defrauded of that which is due to them hée chieefely recommendeth the same vnto Timothe where he layth I doe acmonish you aboue all things that there bée common prayers supplication and thankesgiuing made for al those that bee put in authoritie that they may leade a peaceable and quiet life in all holinesse and godlinesse whiche shall bée pleasing and acceptable before god And further Baruch the Prophete reciteth that the Iewes being in captiuitie vnder the Babilonians did write too their brethren that were at Ierusalem that they shoulde pray for Nabuchodonezer king of Babylon and for the life of his sonne although they were both Idolaters And S. Paule did knowe that Festus Prouost of Judea did fauor the Iewes in that hée brought his cause before Cesar when he appealed before too him and being broughte before Nero then Emperour of the Romaines Paule did so wel defende his iust cause that hée was deliuered and set at libertie And nowe therefore if the Iewes haue prayed for an Idolatrous Prince and S. Paule hath bene deliuered from this mischeuous enimie of our Religion by meanes of Festus principalitie who will doubt then but thâ—â— our Lorde is author of principalitie and would not haue instituted thesame but onely for the comforte and profite of man But to make an ende of this my long processe if you wil beholde and mark well the order of the Scriptures aswel in the olde as in the newe Testamentes you shall fynde an infinite number of authorities aswell of the Prophets as Apostles which do plainely wytnesse howe Kings and Princes are instituted by the mouth of the Lorde our God and by him selfe approoued confirmed and auctorized ¶ The third Chapter VVhat the Dignitie Royall is and hovv the same cannot be supplied vvithout great trouble and danger vvith a declaration vvhat kinde of gouernement is best for the people to liue happily and quietly BY these things before rehersed wée haue declared and prooued that the preheminence and Dignitie Royall is maruellous auncient and that it was receyued of the people euen at the begiÌ„ning of the world and afterward approoued
authorised confirmed by the testimonie of the olde newe Testamentes and that the same also dooth agrée and accord in many things with the Celestiall Kingdome in suche sorte that there is left vnto vs certaine marks and caractes of the mightinesse and woorthinesse therof aswell in heauen as in earth and generally in all beastes Wée haue in like maner shewed foure reasons which haue séemed vnto vs to be the most principall and chéefe concerning the Beginning of Realmes and kingdomes yet there is one fifth reason which we find to bée of no lesse strength and force than the other to confirme that wée haue beforesayde Amongs the most auncient and renoumed Phylosophers that the Earth hath brought foorth there hath bene great controuersie and argument which was most méete and profitable for the people to lyue happily and in most felicitie either too bée ruled and gouerned by the prudence authoritie and wysedome of one Prince and hym too obey in all things iust and vertuous which the Greekes call Monarchia or by the Democratian common welth which is the gouernment that the people had among themselues with out hauing any other superiour or Gouernour but onely the Officers established amongst them or else after the Aristocratian Common wealth which is the gouernement by the most noble most rich and sagest sorte of people which controuersie and disputation is no new thing for it is more than thrée thousand yeares since it first troubled vexed the heads of the most excellent and finest wittes vpon the earth Some haue thought it best to preferre the Aristocratian Common wealth persuading that there is no gouernment better wel to maintaine a common wealth that too bée ruled by the aduise and coūcel of many wise and sage personages who with wisedome and discretion for the ease and commoditie of the people may resolue all the differences and controuersies that happen and come in question amongst them And this kinde of gouernement of a common wealth is authorized by many wise and great Clarks as by Solon Lycurgus Demostenes and Cicero and yet they haue not so wel confirmed their argumentes by any such probable reasons that their posteritie haue receyued and allowed the same For it is séen and found by experience that there hath alwayes bene amongest such Gouernours malice sectes ambitions gathering of riches seditions with secrete enuie and hatred whoo should best bée estéemed and who should haue the highest place of honour which often times hath caused many affections and parcialities to be shewed amongst the people in such sort that many Common wealthes haue bene thereby vtterly made ruinate and ouerthrowen as it is manifest in a number of hystories as well of the Gréekes as the Latines and wée haue in oure dayes experience thereof by many excellent and famous Cities in Italie that are made desolate and bee nowe buried in euerlasting forgetfulnesse Other some haue preferred the Democratian gouernment which is the gouernement of the people where all their councels and aduise is had togither in one wherein euery man with all libertie and without feare of tyrannie or other displesure may vtter their reasons without exception of persons but yet they do exercise their offices and dignities by course and mutuall order and by suche manner of administration the Athenians Common wealth and the Romains haue bene happily ruled and gouerned before they receyued the authoritie of Kings and Emperoures And at this day ye sée the most parte of the Germaines continue this antiquitie of Gouernement and so do maintaine the same And amongst all other the Venetians which is one of the most famous and most flourishing common wealths vpon the earth which hath continued thus twelue hundred yeres sithence the first foundation thereof is not nor hath not bene otherwise gouerned but after the Democratian gouernment and for this cause Dionisius Siracusianus Eufrates Othanes Herminius Polidonius and many other haue giuen place to this maner of Gouernement and iudged it the most profitablest way for the conseruation of humaine societie But although this opinion hath outwardely some goodly apparance yet it is reiected and contemned amongest the most parte of good authours For Appolonius did dyssuade Vespasianus from it as pernitious and dangerous Cicero likewise sayth that the common people haue neyther councel reason discretion nor iudgement And an auncient Poet affirmeth that the counseil of the people is to be resembled to a brushe vnbounde whiche without any care therof is caste and strewed abroade or to a streame of water running out of his Channel that spreadeth and runneth euery way Demonsthenes being asked what manner a thing the people was aunswered a cruell and a daungerous beast Plato likewise named the people to be a monster with many heades and Phalaris writing to Egisippus did accuse the people to be a cruell monster furious flattering mutable incerteine fraudulent prompt to wrath and ready to dispraise without consideration or discretion Aristotle in like maner in his Ethikes saith that the people are the original of errours and fantasies author of al euel customes and the very gulfe of all mischéefe iniquitie they be nothing inclinable to reason as Plutarche saith bicause the most part of them doe vnderstand nothing for they are void of al knowledge they be vntractable obstinate they couet and desire greatly innouations chaunges and haue in hatred the ancient thinges they are not moued neither by the discipline of their fathers nor by the auctoritie of Maiestrates nor yet by the Doctrine of the sagest wisest sort and such they be that if many of those who are now departed repose themselues in the bowels of the earthe were raised againe they would haue many maruellous quarels againste the ingratitude of them bicause that in satisfaction of their desertes the good seruices they had done their countries were by them exiled banished and cruelly killed Demostenes the prince of eloquence amongs the Grecians and the very defender of their Countrey of Athens he coulde tell what to say who was vniustly banished by the Athenians as thoughe he had committed some notable offence Socrates the moste woorthyest of all the Ethnike Philosophers after he had consumed the better parte of his age for the seruice and commoditie of the Common wealthe was condemned in the ende to die by poison Metellus named Numidicus for a recompence of the victorie that he had againste Iugurth was banished Rome bicause he woulde not consents to a Lawe whiche they woulde then haue established The renowmed Hanybal who did in the seruice of his Countrey employ himselfe euen to the effusion of his bloude was chased in the ende by the Carthagieus oute of the same and constrained miserably to stray and wander thorowe oute the worlde The Romaine did the like to that vertuous and Noble Captaine Camillus And if euer the common welth of the
of his life after the ordinance therof and a Tyrant folowing the frailenesse of his owne wil breketh and violateth the Law and is not gouerned by any other puissance than by his vnbrideled desire and apetite by the which being prouoked he peruerteth and corrupteth al order of Iustice After he ioyneth that which foloweth worthy certainely of perpetuall memorie And if thou wilt sayth he consider Man in his dignitie and perfection he is the most meruellous most excellent most noble of all other creatures but if thou wilt consider him being at libertie and without the vse of the law thou shalt find him the most monstrous and abhominable of al others And Cleobolus one of the wisest men of al Greece sayth he ought to vse least libertie that hath more than another A Philosopher of Persia by a briefe answer that he made to King Cambises giueth a worthy example of the difference betwene a King and a Tirant King Cambises asked him if it were lawefull for hym to ioyne in mariage with his Syster there is sayde he no Lawe that doth permitte it neuerthelesse Kings and Princes do what pleaseth them An other Mynion of the Courte desyrous to flatter and please King Antigonus sayde vnto hym that all thynges were lawefull and honest for Kings yea sayde the King verye well to the barbarous and ignorant people but to vs that haue pollytike knowledge apt vnderstanding capable of Prudence and Iustice and that are instructed and nourished in good letters there is nothing lawefull to vs which shall not be both good honest and vertuous I will tell you one notable thing more of this King seeing it is in purpose to speake of him being a puissant Ruler in Asia and the successor of Alexander on a tyme he fell sicke was so euil handled by the rygour of his disease that there was thought no hope of his life but after that he was amended of his sicknesse hys friendes began to reioyce of his health to whome he sayd well my friends let no man lament the euill lucke of my sickenesse for amongst other incommodities whiche it brought me it dyd me one specyall good turne in making me to know that I am a mortal man and so farther it hath made me to vnderstande that for that greate prosperitie and puissance that I haue had I ought not to looke so hyghe nor to exalte my selfe as I haue begon bicause that this prosperitie is no permament thing But to returne againe to our purpose Kings ought to be the first to put to their handes vnto the worke and giue vs example by their good liues in what reuerence and estimation we ought to haue their Lawes statutes for in so dooing they shal be honored and feared of their subiectes they will haue them in such greate admiration for their good works that they wil not be so hardy to offende or commit any notable crime for there is nothing that dothe more prouoke and styr the common people to vertue than when they do sée their chiefe and Prince the firste that putteth himselfe in exercise of well doing who is as it were a Theatre and glas that al the world should behold or as common fountaine wherat al the world should drawe water or as a lampe that should giue lighte to al men But to th end that we shuld not séeme to speake these things without authority mark the sayings of the wise man in the Ecclesiastiques who sayth as the Gouernour of the citie is such are the inhabitants therof the foolish King shall loose his people and the Cytie shall be well inhabited when it is gouerned by the wise if we wil enter into the secretes of the Scriptures we shal finde that there haue beene many wicked Kings which haue béen cause of the ruine destruction of their people And that this shal be found true you may read that Ieroboam king of Israel setting vp calues of gold did cal his people from the honoring of God and caused them to commit Idolatrie by meanes whereof these poore people became wicked and for the same his wickednesse his owne house was pulled vp by the rootes and vtterly made ruinate vpon the face of the erth and so the people of Israell walked in al those ways of wickednesse that Ieroboam did set forth Let vs go a little farther we shal finde that many Kings of Iuda as Achas Manasses and Amon by their euill example caused the people to commit Idolatrie and for their execrable offences the Lorde promised them to diuert and ouerthrowe Ierusalem and to sende grieuous persecutions vpon the people of Israell which he did afterwards Beholde loe how euill guides be as the trumpets that do stirre al strife and the torches that do set on fire the poore people to all vice and wickednesse And if by chaunce there be any founde amongs the people which are not so far gone astray as others bée and that will not be induced to wickednesse by the euill conuersation and example of their Prince yet neuerthelesse perceiuing their King and Prince to be a vicious and wicked person they will not giue him the obeysance and honor that is due to him for wickednesse and sinne carieth ordinarily with it this commoditie it will cause him that doth commit the same to be counted an abiecte and to be contemned of all men But to the contrarie there is neyther Scepter Diademe Purple or other worke of Nobilitie that shall make the Prince to be more estéemed and his subiectes to bée more prompt and apte to obey him than the integritie of life temperature of manners and brightnesse of vertue ¶ The sixth Chapter Hovve that a Prince for his better perfection in the ordring and directing of his life ought specially aboue all other things to be learned and also to haue continuall conference and Counsel vvith sage and vvise mē vvhich shal be as the sinnevves and life vvherby his Realme shal be sustained and maintained vvherin also is made diuers and many discourses of the honour and reuerence that Princes in the olde time haue borne tovvardes learning and knovvledge EVen as we for our part desire wish that the Prince for his better perfectiō shuld be endued with vertue and godlynesse alwayes embracing the same as a dayly cōpanion So is it expediente for him that he be enriched beutified with Lerning and science that by the aide therof he may be made more apt and méet to rule and gouern his Subiectes Vegesius in his booke of the Arte of warre among other things willeth that a Prynce shoulde haue singular knowledge and vnderstanding in all Sciences and learning and the same is confirmed by the wise man where he saythe that the sage and learned Prynce is the stay supporter of the people likewise he writeth in the prouerbes that the wise and learned man shall enioy the gouernement It is then very needefull for a
second heaueÌ„ which was altogether of pure and good gold where hauing knockt they entred and founde there Noe where they did beholde the name also of God and Mahomet written togither in euery place From whence they past ageyn into the third heauen which was of riche and precious stones where they founde Abraham And thence ageyn into the fourth heauen whiche was all made of perfect Emeraudes where they founde presently Ioseph From thence they passed further into the fyft heauen which was all of diamondes where they found Moyses And from thence into the sixt heauen which was all of shyning carbuncles where they founde S. Iohn the Baptiste who did vnto him humble honor and reuereÌ„ce From thence they past into the seuenth heauen whiche shined all with the bryghtnesse of the diuine maiestie where they found Chryst Iesus with an infinite numbre of holy angels whome Mahomet saluted in moste reuerent maner and then the angel Gabriell toke his leaue of Mahomet and Mahomet mounted yet againe higher where he found great store of waters and of snow there of his trauell he waxed so wéery that he was scantly able to go any further and there he herd a voice that sayd vnto him in this maner Oh Mahomet honoure thou thy God thy creator for thou approchest very nyghe vnto hym and incontinently he seemed to be enuironed with suche brightenesse that his eyes were dazeled and began to fayle him and he sayde that his maiestie had sixe hundreth thousande curtaines or vayles hanging before his face and that he was nygh vnto him within the space of two shootes of a Crosbowe he sayde ageyne that God spake vnto him and gaue him many commmaundements of his lawe reueling also vnto him infinite of his secrets After all this hée yet also gaue him fiue great prerogatiues The fyrst that he should be most honoured of all creatures liuing in heauen aboue or in earth beneath The seconde that he should be the most famous Gentleman of all others the children of Adam The third that he shold haue authoritie to pardon all sinnes The fourth that he should be skilfull in all languages The fifth that all spoyles in warres shoulde be giuen to him This done he returned to the angel Gabriell in the place where he before had left him who led him further to beholde in what sorte the féendes tormented the damned soules in Hell. All whiche things and suche lyke trashe and lyes he hathe in a long discourse written in his Alkaron which for breuities sake I omitte and passe ouer neyther had I written so muche of him as I haue done if it had not bene to dissuade and dehort those that doo earnestly desyre to peruse and reade his fond and foolishe woorkes and they may well iudge by that whiche is aboue alledged the frantike and disordered humour of this vnhappie Prophet which did spewe and spitte out lyke a man senslesse al that did fall into his idle brayne or fantasye without any arte skill or order at all It resteth now that I let you vnderstand by what means hée inchaunted and bewitcht so many to giue credite to his prodigious trumperies Some there are that haue reported of him that knowing certainly by often reading the Olde Testament that when the lawe was giuen to Moyses in the mount Sinay there were seene many signes as thunders lightnings and suche lyke as it is written in Leuiticus the .xix. Euen so he desiring with some apishe deuise to counterfeat his dooings caused to be hyd certain pots full of Milâ—e in the earth vpon the top of an hygh or great mountayne and had so wel tamed a sauage or wyld bull that he would come to him as oftentimes as he pleased to cal him and hauing fastened certaine chapiters of his Alkaron vppon the hornes of the sayd bull he assembled the greateste parte of the barbarous people of Araâ—ia vppon the foresaid mountayne where after he had vsed some kind of talke to them he immediatly called his bull who redily cam to him from whiche bull he tooke these papers which he before had fastened on hys hornes affirming to them that it was the lawe that God had sent them which he there red and interpreted opeÌ„ly And remaining there two days and two nights vpon this mountain the people being pinched with hunger began to cry out in a straunge manner and then fayning as though he had prayed to God for them immediately sayd to them that God by inspiration had reueled vnto him certein places of the earth whiche they should digge wherein they should finde present remedy for their hunger and immediatly digging certein places in the grounde where it pleased him to commaunde them they founde many vesselles full of milke whiche he had caused to be hidden there not long before Whiche thing in maruelous wise amazed the rude and simple people And some other saye whiche is lyke to bée more true that Mahomet did neuer miracle either true or false for as he writeth of himself in his Alkaron he was not sent to do any miracles bicause the people did vse to presse to deth and kill suche as God had sent them before time to call them to repentaunce but he was sent only with the sword to do rigorouse iustice on those that made no accoumpt of hys prophesies for their incredulity or that payd not tribute to him And that he had no power to doo any kinde of miracle it appeareth euident in the booke intituled Ciart when dyuers Arabiens of sundry nations sent to him euen then when he called himselfe a Prophet in most intier maner requiring him to confirme his lawe and doctrine by some kinde of miracle giuing him to vnderstand that their country was very barein sterile hilly voyd both of water and victuals that it might please hym therefore to desire of God that he wolde make their countrey euen playn abating the mountaynes and send them springs plentifull in places of néede and that he farther wold stirre vp and moue certein of the elders fully to instruct them if he taught the truth But thys accursed Prophet hauing small affiaunce or rather none at all in the righte of thys cause aunswered that hée had communicated with God and had receiued of him for aunswer that whiche foloweth Thy people demaund miracles but tell them that héeretofore I sent them Martirs Prophets and Apostles with infinite miracles but they with blouddy hands most cruelly murthered them and I will therefore that the lawe be mainteyned by the swoorde and by the effusion of bloud vppon all suche as shall refuse to accepte or receyue the same Beholde héere howe this traiterouse and blouddy spirite woulde frame and make of a moste mylde and mercifull GOD an vnkynde tiraunt and cruel tormenter And surely I beléeue the greatest miracle that euer hée did was that hée transfourmed so many creatures reasonable into beastes brute and insensible
one hyre one paine hauing one enimy whiche is Sathan all subiect to passions equall to receiue death Now that I haue sufficiently intreated of peace and warres the commodities of the one the incoueniences of the other I wil shew you also how by what meanes ye may win and enioy peace There is no medicine more mete to eschue warres discord then to flée from insatiate ambition loue of ourselues desire to reueÌ„ge and rule whiche is the very spring and fountaine from whence floweth al occasions of strife and debate as the Prophet Esay saith Cursed be you that ioyne house with house land with lande thinke you to dwel vppon the earth alone This is also verifyed by Moyseâ— gods minister when he sheweth to the people that their sins are the cause of the warres where he saith If ye do not obey my coÌ„maundements but do contemn my iudgements preceptes I wyl set my face agaynst you and you shal fal béefore your enemyes and they that hate you shall reigne ouer you and yée shall flee when no manne shall followe you I will sende a swoorde vppon you whyche shall be a reuenger of my Testamentes that yée haue broken and violated and yée shall bée giuen in praye to youre enemyes As the holy Prophete doothe confyrme in an other place where he saythe If my people had hearkned vnto mée and that Jsrael had walked in my ways I wold haue humbled their enimies before them and I would haue layd my hand vpon them that they should haue ben ouerthrowne Note a little how the Lorde hath afflicted his people by warres to chasten them for their sinnes and wickednesse specially for the vice of idolatrie Somtimes by the Madianites somtims by the Chananites sometime by the Philistians other sometime by the Ammonâ—â—â—s and other people their neighbors Which thing Iosua did pronosticate to them but how cruelly were they plagued by the king of Assyrians and broughte into seruitude and al bicause they did forsake the Lord their God and worshipped the calues of Ieroboam howe were the people of Iuda plaged by Nabuchodonosor bicause they coÌ„mitted idolatrie as Ieremie the Prophet did prophecie to them Ye must not therfore maruell as the Prophet Oseas sayth yf blood séeke blood seeing that fraude hatred couetousnesse and fornication raigneth vpon the earth Wée sée at the eye how the hande of God is not abbreuiated we sée how that he shooteth off the arrowes of his wrath ageynst vs hée stretcheth foorth his hande as the Prophete sayeth and stryketh vs in his furie bycause oure greate offences doo stirre and prouoke hym dayely theretoo Lette vs therefore chaunge oure lyues and tourne to goodnesse Lette vs drawe oure féete from crooked wayes and hee wyll appease his wrathe For hée is gentle euen in his anger as the Prophete Ioell doothe wryte Tourne you too the Lorde of Hostes sayeth Zachary and he will tourne too you Hearken howe Ieremie the holy Prophete doothe exalte and magnifye the mercye of the Lorde Thou haste sayeth hée commytted whooredome wyth many naughtie women yet turne to mée and I will receiue thée wée haue all committed fylthynesse wyth the fleshe the Diuell and the Worlde and yet alwayes the Lorde is ready to stretche oute hys hande too vs this is the father of mercie consolation The people of Israell as the scriptures testifie haue ben very prompt to commit al euil and for punishment the Lord did always render theÌ„ into the hands and seruitude of others to punish them But alwayes when they repented he sente them one to deliuer theÌ„ out of the yoke and seruitude to restore them to the first state and libertie The people of Iuda after that they had remained a long time for their abhominable sinnes in the seruitude and bondage of Babilon the Lorde in the ende moued with pitie restored them to their former felicitie Dauid being driuen to fight by his sonne Absolon fled bare footed and bare headed all discomforted with sorowe through the deserts yet was he through his humilitie restored to his kingdom again The harts of Kings and Princes be in the hands of the Lord he wil turne them what way it pleaseth him sayth the wise man And all these examples which we haue produced heere before tende to none other ende but to declare to the people that all the warres and persecutions that come vppon them happen not by chance but they procéede from the secrete iudgementes of God who dothe permit them to the entent he woulde punishe their offences in the which they are greatly buried He suffereth that they shal be wakened from their delites and pleasures by the scourge of warre which he stirreth vp against them by their neighbors as S. Austen saithe in Ciuitate Dei. And as for you Ministers of the Church and such as make profession to preach the woorde of God I would wishe you shuld bend your selues altogither to speake against warres and barke and crie out all with one open voice againste the same and let your pulpets and all other your publike places sounde of none other thing but of peace and exhorte all Princes continually to concorde and vnion Oh how beautifull sayth the Prophet be the féete of them that preache Peace And S. Paule also exhorteth vs to pray for Kings and Princes that the Lorde will suffer them to ende the course of their liues in peace As likewise the Jewes being in Babylon with Ieconias king of Iuda did wryte to their brethren that were at Jerusalem that they shuld pray for Nabuchodonozor king of Babilon for his sonne Balthazar that they mighte liue in peace with them and finde grace before them And further Ieremie enspired with the holy ghost did instruct the Jewes that were in bondage at Babilon that they shuld pray for the Citie that they were in to the end that it being in peace they also mighte enioy the same You see loe how the Lord wold that his people shuld pray for the Ethnikes that were without God without law Howe much more are we bouÌ„d of duetie to pray for Christian Princes And aboue all things we muste take good héede that we put not the oyl into the fire to make it flame as did that miserable Achitophel that stirred Absolon against his father who in the end receiued a shamefull deathe in satisfaction of his offence As likewise the priest Abiather bicause he coÌ„sented to such wicked couÌ„sel was put out of his sacerdotal dignity Nowe I will conuerte my spéeche to you Monarches Emperoures Kings and Princes and others being in authoritie of whom the pore people do depend You I say that are their soules and their heads enter into your selues and be not caryed away with your owne affections be such towards your subiectes as the faithful fathers of the houshold are towardes their children following the Counsel of that
bishop destroid with thuÌ„der Julianus killed with an halbard The emperor Valerianus burnt in a house Theodore Attillus Totillus Frederik and other emperours euill handled and plaged Greate dignities and authoritie engendreth ambition pride vayne glory and loue of them selues The consideration of our owne natures is a good mediâ—m against ambition Wisdom ca. 9. An excellent description of the humaine calamities after the testimonie of sundry authors aswell sacred as prophane Weping and crying is mannes inheritance Man only is borne to be furious and proud Man only borne to ambitioÌ„ auarice and to maruellous desire to liue The opinion of Heraclitus of the life of man. A Philosopher that did continually bewayle the humaine miseries Democritus dâ—d laugh coÌ„tinually at the humaine miseries The miseriâ— of mans life described in the Ecclesiastes S. Ierome Origen Leuitic ca 12. It is not red in any history that euer Christians did reioysâ— at the day of the birth of any childe The Thracians lamented alwayes at the birth of any child and did reioyce at the houre of their death Herodotus Valerius Maximus Pomponius Mela. Solon The body is the sâ—pulchre of the soule by Plato his opinion S. Austine de ciuitate dei Lactantius Firmianus S. Paule desired death Man a beast insatiable An excellent description of humaine miserie The miseries and calamities wherunto we are subiect bâ— the very mâ—rrors of the proud Aswell kings as their subiects are all subiect to vice and wickednâ—sse and all equall to death Osâ—as Malachie ca. 2. Wisdom ca. 7. Salomon acknowlegeth his infirmities An exhortation of S. John Chrysostome to alâ— proud and ambitious princes in his homily vpon the 20 â—f Mathew An other eâ—hoâ—â—â—tioÌ„ of S Austine Loue of theÌ„selues amoÌ„gst â—â—bilitie is a greate â—â—â—e The commoÌ„ people aucthor and bâ—â—â—der of the â—â—ste of the greatest Cities vpon the earth Mathew ca 3 Ageinst such aâ—â—oâ— glorie in the nobleneâ—â—e of their aunceters Iohn ca. 9. They that be discended of noble bloud if they do degenerate they do lose the title of noblenes which cannot be without vertue The testimonie of aâ—â—raÌ„t that noblenesse is nothing els but vertue The aunswer of Diogenes wheÌ„ he was demanded who was â—ost nâ—ble The opâ—â—ion of Chryâ—ostome what noblenâ—sse is A mediciâ—e ageinst ambition Nobilitie in the time of sicknes and other persecutors do tast indifferently therof with the coÌ„mon sort The noble and riche meÌ„ first afflicted Alexander not content with the victorie of one world Xerxes Hanniball Paul. Emili. Iulius Cesar Pompeius An excelleÌ„t discourse of the vanity and glory of this world The true heyres of the glory of men The death of Hercules The death of AlexaÌ„der The death of Caius Cesaâ— The death of Ascelpius The death of Drusius The death of the x. valiant captens of Scipio An vnhappie end doth often times bringeth in doubte the â—ood life The Lorde dâ—th eâ—alt the huâ—rble and ouerthâ—â—we the â—â—â—ud Saule ouerthrowen for pride Kings ca. 5. Ozias becaÌ„e a leper for his pride The pride of Olophernes abated by a woman Parah 2. ca. 16 Amâ—n hanâ—â—◠〈◊〉 his pâ—ide â—â—â—siastes ca. 〈◊〉 Psalme 36. The discription of the inconstancy of fortune Two examples contrary where one is exalted the other put downe Kings 4 ca. 25. Many of a base bloud exalted to kingdomes and empires Seruus Tullius king of the RomaÌ„s sonne of a seruant wherby he beareth his name Antipater king of Macedonia the sonne of a Iugler CaÌ„byses king of the Persians was descended of poore parentage Darius the sonne of a Carter Midas of a laborer was made king Softenes king of Macedonia of a base stock Sibaris king of the Perseans was seruant to an Inne kepat Thelophanes king of Iâ—dia was a Carter Tamberlen the great emperour of our time was soÌ„ne of a Swyneberde Mahomet king of Araby was a dryuer of Camels Saule and Dauid were shepherds Abdolin king of Sydonic was a great gardner Agathecles the sonne of a potter Maximianus emperour king was the sonne of a locke Smith Martius emperour was a Smyth himselfe An oration of Martius in the commendacioÌ„ of yron Galerius Emperoure was a neatheard Elius Pertinax Emperor was a marchaunt of Wode Aureliê° Victor doth witnesse the same and Iulius Capitolinus Eutropiê° Dioclesianus Emperour was the sonne of a Boke binder Bonosus Emperor sonne of a Scholemâ—ster Aurelianus emperor of an vnknoweÌ„ stock Valentianus emperor sonne of a shomaker And many others of an vnknoweÌ„ bloud Popes issued out of obscure houses Pope Iohn 22. the sonne of a showmaker Sextus the iiij sonne of a mariner Pope Nicholas the iiij son of a Poulter Cressâ— king of Lidia burnt Darius king of the Persians was vaÌ„quished and hurt Perseus king of Macedonia died in prison Denis Syracusan banished out of his realme and driuen by pouerty to teache children The king Policarpus was crucified by his owne seruants Valerianus emperour ouerthrowne by Saport and made his footstoole Caligula emperour died hauing xxx wounds Dioclesian emperour poisoned Domitianus emperour dyed being banished out of Rome Falarius dyed vpon the Tortures Silia was eaten with lice Tiberius emperour stifled with a pillow Serche their deathes in Plinie Sueton and Pâ—u archus Nero did require the helpe of his frends to kill him A kingdome giueÌ„ was refused Quintus Curtius boke 4. Many perils do accompany a Crowne A commendable senteÌ„ce of Antiochus A flatterer punished How greatly clemency and gentlenesse is commended in â—â—inces Alexander wold haue killed him selfe for committing an offence rashly Princes in the olde time were wont to be familâ—ar with the poore The Parthians wold haue their princes familiar aswell to the poore as the riche The custome of the Persians reproued A maruellous gentlenes of the emperour Antonius towards the poore Prouerb ca. 15. Ecclesiast 6. 3 Kings ca â— 1 Kings ca. 25 Ezechiell ca. 3 4. 1. Peter ca 5. A maruellous stoutnes of a Philosopher of the Garamants A maruelloâ—s griefe of coâ—â—cience at the pointe of death to such as hauâ— set their â—â—nds vppon their goods in their life time Numbr â—2 A king and an emperour gaue audieÌ„ce to two poore women Gene 25. A greate constancie of a woman in pâ—ace of perill An incredible pacions of a Tirant Wyne is the aucthor of mischief The modestie of Pyrrhus king of the Epirots being abused by his owne Souldiers Examples of geÌ„tlenes and clemencye whiche haue passed in this our time A greate moske of an old man. A secret nippe by a gray Fryar to pope Sextus the iiij Richeâ— enimy to holinesse Two cardinalles taunted by Raphael the excellent painter The modesty of an erle of Jtaly being taunted by one that was whipped How princes ought to vse the vertue of modestie Nero plesant before the people The externe actioÌ„s of maÌ„ do giue sufficient testimony what he is inwardly A prophecie vpon Iulianus the Apostata by Gregory Naziazen The descriptioÌ„ of Justice according to the mind of S. Augustin P. 〈…〉 oug◠〈…〉 the
that was prepared for thē in this miserable world We reade the like of the Indiens Cesiens Cautiens Gymnosophists Brokmans and Thracians who did praise that day of the death of those that haue liued vertuously and not the day of their natiuitie as the Greke Poet doth shewe vnto vs in his Boke of Epigrams as foloweth Aboue all lawes and orders of olde dayes Whereof the mynde to this day is not worne The Thracian worlde J most commende and prayse That bad men weepe when children there were borne As token true of woe in lyfe to come But on that childe whom once the graue had wonne They bad men ioy when suche a one was ded As witnesse iuste that all his wo was fled Plato the moste worthyest of all the Ethnike Philosophers vnderstanding the little affinitie that the body hathe with the soule doth call it the Sepulchre wherein the soule is buried and sayth that death is nothing else but the very porte of immortalitie who did so well dispute of the miseries of this transitorie life and of the felicities that are prepared for vs in the other that many reading his Bookes of the immortalitie of the soule did maruellous willingly séeke their owne destructions some casting them selues downe headlong from a highe rocke into the sea to the ende they might taste and enioy the celestiall riches which are promised for them in the seconde lyfe as it is confirmed by a Greeke Epigram of Cleombrotus Cleombrotus that from a highe Mountayne Threw him selfe downe to breake his necke thereby What was the cause but that he thought it playne Myserie to liue and happie life to dye Grounding him selfe on Platos minde and skill That sayes the soule abides immortall still Adding hereto that Socrates had taught How that this life is to be set at naught But these matters would not sée no vnto vs any thing straunge nor maruellous if wee would consider how that S. Paule béeing stirred vp with a Spirituall affection desired to bée dissolued from this terrestriall prison to triumph in heauen with Iesus Christe his Captayne and redeemer And that great prophet Ionas who prayed the Lord that he would separate his soule from the body bicause sayth he that death séemeth better to me than lyfe Marcus Aurelius Emperour of the Romanes no lesse to be accounted a Philosopher than he was a worthy Emperour hauing proued al the passions rigours and calamities wherevnto the whole life of man is subiect did confesse frankely of him selfe that in 50. yeres which he had liued he neuer found any thing in this world wherwith he was satisfied or cōtent saith thus I will confesse this one thing although it shal be some infamie vnto me but peraduenture hereafter profitable to some others that in 50. yeres of my life I haue tasted all the wickednesse and vice of this world to see if there had bene any thing that could satisfie the humane malice affection And after that I had proued al I found that the more I did eate the more I did hunger the more I slept the more desirous I was to sleepe the more I drunke the thirstier I was the more I rested the more I brake the more I had the more I desired the more I searched the lesse I found and in conclusion I neuer desired any thing but hauing it once in my possession I found my selfe maruelously anoyed withal and incontinently wished some other thing so that this our lyfe séemed vnto me so piteous and miserable that as I thinke if any old man that doth leaue this transitore life wold make vnto vs a whole discourse and rehersal of his life past from the time that he passed out of his mothers wombe vntil the houre of his death and the body should recount all the sorowes that it hathe suffered and the soule discouer all the assaultes of fortune that it did abide bothe the Gods and men would maruell at the body that had endured so muche and at the harte that did dissemble the same This doctrine vpon the miserie of mans life thus alleaged by vs is not vnprofitable for it may serue as a myrrour or example to beate downe the hautinesse and high minde of Princes and great Lords when they feele them selues stirred or prouoked to vayne glory for if they would consider the common beginning of all the firste matter whereof we are made and how we bee all continued of lyke Elements bought all with one bloud hauing one common enimie I meane Sathan nourished and fed all with like Sacraments al incorporated in one Churche fighting all vnder one Captayne which is Iesus Chryst trusting in one onely rewarde all subiect to vices and passions and all indifferent to death they would then thinke there is no difference betweene the most vilest creatures of the earth and them selues but only in a litle dignitie caducall transitorie which shall vanish away as the smoke And let vs now mark how the prophet Ozeas doth condemne the insolencie and pride of them that do magnifie and exalte themselues of their mightinesse and great birth Their glory sayth he is all vppon their mothers womb of their conception and birth And the prophet Malachie sayth haue we not al one father are we not created of one Lord and God wherfore is it then that eche one contemneth his brother willing to let vs vnderstande by this their doctrine that this name of noblenesse is a vayne title giuen to men the desert wherof is of none account in the sight of god The wise man writeth in the booke of wisdome in this sort Beeing borne into this world sayth he I receiued the lyke ayre that other men did I was cast vpon the earth hauing the same voyce cry that others had and I was nourished and brought vp in the like paynes and sorowes and there was neuer king or prince vpon the earth that had euer any other beginning in his natiuitie we haue then one beginning one ende S. Iohn Chrysostome one of the most renoumed Doctors among the Grekes vpon thexplication of these words Our father which art in heauen trauelling to pull vp by the rootes these smal sparkes of glory which reigne amongs these great lords princes by means of the glory that they haue in their noblenesse and birthe exhorteth them in this maner Hearken sayth he you ambitious men how the Lord doth name him selfe our Father not father in particular of this man or that mā but willing to introduce one common charitie amongs all men and to conioyne vs all in a celestiall noblenesse had no regarde herein either to riche or poore master or seruant iudge or minister king or man at armes Philosopher or vnlearned wise man or foole but called him selfe father of vs all And S. Augustine vppon the Sermon made of the Mountayne confirming this authoritie sayth that we are admonished by this our cōmon prayer that beginneth
Our father that we are all brethren and that for any worldly or transitory dignitie we ought not to contemne the common sorte of people Socrates one of the moste wisest Philosophers that euer Grece did bring foorth sayth that amongst other familiar vices that are in Nobilitie they haue one in especiall which dothe greatly blemish their noblenesse and dignitie it is sayth he a certayne vayne opinion and loue that they haue of them selues and of the glory borowed of their auncesters with the which béeing blinded and forgetful of them selues they despise and hate the common people by whom the moste parte of the famouse Cities vpon the earth were made and buylded and by their labour and diligence maynteyned and conserued and none but the Nobilitie only doth triumphe in the glory thereof And Iesus Christe the Sauiour and Redeemer of all men dothe very well declare in S. Mathew in what contempt he hathe those that doo so muche vsurpe the glory and fame of their auncesters or suche as will seeme to chalenge to them selues the worthinesse and prayse of their foreelders When the Iewes dyd glory them selues to bee the children of Abraham he sayde vnto them doo not call your selues the children of Abraham doo you not know that I haue power to rayse vp children to Abraham of these stones if ye bée the children of Abraham doo the works of Abraham Afterwards he addeth to this ye are of the Diuell your father and you doo the works of him S. Paule the true dispenser of the doctrine of his master in his Epistle to the Romanes vpon the same matter sayth all those that be called Jsraelites be not Israelites nor all those that be of the séede of Abraham be not Abrahams children inferring by this saying that all those that bée discended of a noble bloud be not therefore noble excepte they bée the folowers of the vertues of them of whom they take their Originall Phalaris the firste Tyrant of the Agrygentinos a wicked man and yet alwayes a great louer of learning béeing on a tyme demaunded of one of his moste familiars what his opinion was of the worthinesse of this noblenesse which is so common amongs men answered I sée it is no straunge thing sayd he that all men doo glory of their Nobilitie and birthe but I say to you there is no true Noblenesse but onely vertue for all other things are giuen of Fortune for sayth he the moste abiecte in all the worlde beeing a vertuous man is as noble as the moste puissaunt and mightie Monarche vpon the whole earth Diogenes that Ethnike Philosopher beeing vrged by his frends to tell them faythfully who they were that he thought to be moste noble amongs men answered and sayde those that contemne richesse eschue glory refuse pleasure despise this worldly life and those that do embrace pouertie eschue shame refuse no trauell and labour and desire death bée moste noble S. Chrysostome vppon the Homilie of S. Mathew by many testimonies of the Scriptures proueth that this which they call noblenesse is none other thing but a vayne name receiued amongs men of antiquitie and a sounde voyde of power whose strengthe and puissance shall appeare to be of no value in the day of Iudgement But forasmuche sayth he as the terme and ende of all things is not yet come let all noble men in the meane whyle take this wholsome Medicine for a remedie and helpe the better to kill and suppresse this vayne glory and ambition that dothe thus vexe theâ— continually that when God sendeth vs from heauen any furious warres any execrable famine or contagiouâ—â—â—â—â—â—ileâ—ce this noblenesse dothe vanishe away for then wâ—â—s iâ—â—iffâ—rently tast all alike of these visitations for the sickenesse doth as soone take the one as the other the poore is not then knoweÌ„ from the noble for afflictions be common to all according to the course of nature and the rich noble and moste welthiest be for the most part the firste that be assaulted And let them marke well and contemplate these things folowing and they shal finde that all the glory of their auncesters is vanished away as the smoke For where is now that great Tyrant Alexander whose ambition was so greate that he thought the victorie of one world was not sufficieÌ„t for him Where is that great king Xerxes who ouerflowed the seas with so great a number of his shippes where is that inuincible Hanniball who by arte did cut the mountayns and by maruelous trauell made them passable and where is Paulus Emilius Iulius Caesar Pompeius and an infinite number of others Grekes Romanes what remayneth now to them of their auncient fame dignitie but onely a common talke amongs men notwithstanding their actes are reduced to histories and left to their posteritie without the which the memorie of them should haue remayned buried with their body as thogh they had neuer ben And I pray you what is become of these their preciouse bodies so adorned decked with purple possessed with swéete smelling Diademes enriched with preciouse stones and golde worke and suche other kynde of vanities but euen bones and duste and wormes made the inheritors of their glory whose lyues and states were so subiecte to mutabilitie that when they thought themselues past al dangers in good securitie of them selues settled in all quietnesse and felicitie euen then was the very houre and time that they dyd ariue into the coast of all myscheefe and accidents of fortune as for example Hercules after he had passed so many daungers and perils of the Seas was in the ende founde dead betwéene the armes of hys louer Laomedon and dyed not in the great warres of Troy but was murthered in hys owne house And Alexander the great died not in conquering the whole worlde but a lyttle poyson made an ende of hys lyfe The coragiouse Caius Caesar dyd escape two and fiftie notable battels and when he thought him selfe at moste reste and quietnesse he was kylled in the Senate Asclepius brother to Pompeius perished not in sayling as a Pyrate vpon the Seas the space of two and twentie yeres togithers but was drouned drawing water out of a lyttle ponde And Drusius in all the tyme that he was in vanquishing the Parthians was not slayne but in receyuing hys tryumphe for the same sitting in a Charyote a Tyle fell vppon hys head and kylled him The tenne valyaunte Captaynes whiche Scipio ledde wyth hym into Aphrica that were so happie and fortunate in al battelles were not slayne in the warres but after their returne making their pastime vppon a bridge and dallying one with an other were all drowned in the water And with these few examples I coulde bring foorth an infinite number of others Oh vnhappie and curssed chauÌ„ce after so good fortune oh ignominious fame after so muche glory and renoume I assure you sayth that good Emperour Marcus Aurelius that when I was an old man