the others by their euell actes and wycked demeaners might make vs forbeare to folowe their mischéefe and wyckednesse And nowe to make an ende of this my Prologue I beséeche thee gentle Reader to construe wel and faythfully of this my labour and trauayle according to my meaning and so doing thou shalt giue me occasion hereafter to sette foorth one other woorke of mine owne inuention entreating of the Original and beginning of Noblenesse which for that I haue consumed the most parte of my lyfe in the studie as well of the Gréeke as Latine tongues I will set forth the same in Latine to the ende I may in something gratifie those that professe good Letters Farewell ¶ The Hystorie of Chelidonius Tigurinus of the Institution and first beginning of Christian Princes and the Originall of Kingdomes ¶ The first Chapter The definition of a King and vvhat a Kingdome is and hovv that in many insensible things and also in brute beasts vve shall finde certaine similitudes and figures of Kingdomes and Common vvealthes ARISTOTLE in the third booke of his Politiques hath defined a King or a Prince to bée the puissance of one that gouerneth ruleth any Region or Common welth not serching therin his own particular profit but the cōmoditie and common wealth of his subiects and that Prince which doth so gouerne foloweth not onely Nature for his guide but euen the Aucthour of Nature himselfe and maker therof who commaundeth vniuersally all the world and sytteth as a King prouiding for all and dysperseth to eche one his gifts according to his will and pleasure without looking for any profit againe or hauing néede of any thing but only hath regarde to the vtilitie and profite of those which hée hath created and made Kings Princes haue then a maruellous preheminence and an excellent degrée of life amongs men in that they resemble so much their Lorde and Sauiour hauing people vnder their rule and gouernement and therefore they ought to bée the more curious and circumspecte to do those woorkes which seeme woorthie in the sight of God and séeing also that their profession is so noble and so excellent that they do expresse and represent in them as in a liuely Image the example of their Lorde and maister they ought so too indeuer and shewe themselues towardes their subiectes as hée hath done hymselfe towardes his This is the true Mirror and purtraicte whereby they shoulde frame their actions and order their lyues without declining this way or that way as the Psalmist doth exhorte them where it is sayde Bée wise oh yée Kings bée learned you that are Iudges of the Earth Enforce your selues therefore yée Princes too bée like him whose Lieutetenants you are and whose place yée kéepe and bée garnished with these goodly titles of iustice gentlenesse clemency wisdome and truthe and strayne youre selues to followe the same and then you shall bée woorthie these names of Kings and Princes And the Lords and Sauiour hath not only expressed and represented this dignitie royal in himself but also hée hath grauen and imprinted the same in an infinit number of the woorkes of Nature in the which as it were in a booke written with his owne hande men may reade and bée instructed of those things which are méete and agréeable for the maiestie of a Prince For let vs beholde with iudgement the vniuersall order of Nature and wée shall finde that in the creation of al things hée hath vsed a maruellous and gret wisdome not making therin all things to bée equal but hath made a separation and difference among them and gyuen a certaine preheminence and notable mark by the which they may bée discerned the one from the other and that in suche sorte that if wée consider al things vniuersally and their partes beginning euen at the heauens and runne thorow al the other elementes wée shall finde a sparke of Royaltie and a certaine preheminence to appeare in all things for amongs so great a number of heauens rehearsed by the Philosophers and approued by the holy Scriptures the imperiall Heauen is the chéefest and Prince of the others and is withoute comparison most excellent bicause it is the Seate of God of the Angels Martyrs and Prophetes in the which they beholde continually that same great brightnesse which they desired to see when they were inuested with this flesh of oures And let vs beholde the Sunne which is as it were a lampe burning in heauen and lightneth all the worlde with his brightnesse and doth distribute his force and puissance to the Starres and planettes which the Physitions haue called the heart of heauen Heraclites the fountaine of the celestiall light hath it not a representation of the chéef King seing that the Moone her self borroweth her light of him and that by his course all things that bée vnder the globe circle of the same bée made cleare and bright haue life and bée quickened and being as it were dead and buried be brought againe to their first being state and strength Yea and that in such sorte that Sainct Dennis in his Booke Of the Deuine names woondring at his greatnesse and excellencie was so bolde to call it a cleare Image and next to the deuine power King without life of heuen and earth which being without reason and vnderstanding by nature woorketh and exerciseth his offices vpon the earth Let vs looke a little lower and consider the foure Elements wherof all things are composed and wée shall finde as all the Philosophers doe say that the fire is more excellent and noble than the others and wée shal sée in it a certain similitude of Royalitie Among the foure partes of the world that is too say the East Weast North and South the East taketh the first place of honour and Royaltie bicause that the Lorde there hath created his Paradise terrestriall and wylled hys Gospell there firste to bee preached and woulde also there bée borne and suffer his blessed passion Amongs the fiue Zones with the which the earth is enuironed the temperate is more holesome than the others Amonges the partes of the Worlde as Asia Europa and Afrike the Geographers giue first place to Asia aswell for the gretnesse therof as for the fertilitie temperature and influence of all good things Among so many diuers kindes of mettals Golde is the Prince King and Chéefe and amongs byrdes the Eagle amongs fyshes the Dolphin amongs beastes the Lion to be short if wée will marke and search diligently thorowe the whole frame of the world wée shall finde nothing in the same eyther aboue or beneath wherin wée shall not acknowledge some shewe or similitude of Royaltie But what shal wée say of these little sillie following beasts which wée call Bées that haue their King and séeme to kéepe a certaine forme of a Kingdome in the administration of their little Common wealth of whom bicause their manner of life
Prynce to be furnished with all suche knoweledge as shal be conuenient for the well ordering of his affaires as with prudence wisely to rule discretion orderly to coÌ„maund those things that are meete and conuenable for his honor and dignitie continual vigilance ouer his common welth tempred liberalitie differing from couetousnesse prodygalitie Noblenesse and maiestie in his dooings with equitie good aduisement and sober deliberation in al his enterprises and attempts as wel in peace as warre Salomon in his Prouerbs sayth that the obteinyng of wisedome is much better than any other profit or commoditie that a man may receyue bée it eyther in marchandise or in any other trade and the benefit that groweth therof is much more precyous than the pure gold and is of more greater pryce than any worldly goods or ryches and saith also ther is nothing in this world that a maÌ„ can wishe or desire which eyther may or ought to be compared to it For by this wisedome a man maye wyn to himselfe immortall renoume in repressing and beating downe and as it were bringing within certayne limittes the vnbridled and gréedy desire of insacyate couetousnesse wherwith not onely Prynces and great Monarches in the olde tyme were infected in coueting to enlarge their kingdomes and dominions but also al other men in their actes humain deuises inueÌ„tions al to make their names to be famous euerlasting the true and very meane to attayne thereunto is this wisedome which is most meetest to bée in a Prince for a Prince in a common welth representeth that which the eye dothe in the frame of mans bodye for the eye directeth and ruleth all the parts thereof and doth preserue the same that it shal bée wythout all daunger and peril and therefore if it chaunce the vertue thereof to bée debilitated that it can not doo his office and indeuor the rest of the body is lyke to peryshe and bée destroyed So maye we iustely speake of a Prince that is blynded wyth hys owne concupiscences and lustes for both hée hymselfe and those whome hée gouerneth shall bée in daunger of peryll and ruine Let vs note a little the counsell of this greate King Salomon one who dyd taste as well the pleasures as the thornes and troubles that doo alwayes accompany a crowne and royall Scepter when hée sayth Hearken yée Prynces of the people if yée doo delyghte in Kingdomes and Scepters embrace wisedome to the ende yée maye Raygne for euer Loue the lyght of wysedome you that bée rulers ouer the people the multitude of the wyse is the health and comforte of the Earth and a wise and sage King is the strength of the people and not contente to speake this once but hee rehearseth the same in his Ecclesiasticus saying the welfare of the people consisteth in the wisedome of the King as contrarie the ruine of them in hys follie After hée saythe cursed is that lande whereof the Prince is a chyld furthermore wisedome speaking herselfe cryeth out with a loude voyce and saythe by mée Kings do raygne and the Counsellers make iust lawes by mée Princes beare rule and gouernmente and all the Iudges iudge the earth And the Lorde amongst other things will that the King shall bee fortified and made strong with the doctrine in Deuteronomie where it is sayde when the King is set vpon the seate of his Kingdome he shall wryte himselfe out a copie of this Lawe in a booke before the Priestes and Leuites and he shall haue it with him and he shall reade therein all the dayes of his life that hée may learne to feare the Lorde his GOD and to kéepe all the wordes of that lawe and the ordinances therein so to do that his hart aryse not aboue his brethren and that hee turne not from the commaundementes neyther to the ryghte hande nor to the lefte hande but that hée may prolong his dayes in his Kingdome hée and hys chyldren in Israell Plato that deuine philosopher knowing verie well that no humaine gouernment coulde bée establshed without the vse and knowledge of sciences sayde Common wealthes shall be well and happily gouerned when they are gouerned by wyse and learned men or by those that shal employ their studies to wisedome And if ye wil wel consider the ordering of the auncient common welthes in the olde tyme ye shall finde that they haue bene in more happie estate when they were gouerned by the Philosophers themselues and did receiue their lawes ordinances than by any other meanes as the Mâ—telemans by Pitachus the Cretenians by Pithagoras the â—giptians by Mercurie or Olyris the Bractiens by Zoroastes the Persians by Oramasus the Carthagenis by Caremundus the Atheniens by Solon the Sitheans by Zamolxis the Cretensiens by Minos the Lacedemoniens by Lycurgus the Romans by Numia PoÌ„pilius the Greekes by Orpheus the Hebrues by Moyses Aron Among al other that floruishing coÌ„mon wealth of the Romaines hath euer been stored with many sage wise gouerners hath been ruled by diuers Princes exellently wel enriched beutified with al kind of learning knowledge vertue it is a meruellous thing to reade whiche séemeth in these our dayes rydiculous how that many Kings and Emperours in times past haue them selues ministred iustice to euery man did exercise the estate of Iudgement in their owne proper persons among which that noble Emperour Augustus Cesar Emperour of Rome is worthie perpetual memory for he was continually busied in héering the debates and controuersies of his subiectes and to do them righte and Iustice according to the equitie of the cause so as we reade in many historyes he continued ordinarily in that trauell all the day long vntill nyght and that with such zeale as that if he châ—uÌ„ced at any time to be diseased or sicke yet he would haue hys bed to bée set néere to the common place of Iustice or else in his owne house in suche a place that all men myght haue accesse vnto him as Suetonius the gret Gréeke author witnesseth in rehearsing his lyfe And when his déere fréendes dyd at any time reproue him for his great trauel he answered that an Emperour ought to die standing on foote with trauel 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 contente to employ the same good wil and diligence to the Romains only but also dyd impart this his labor and industry to other prouinces his neighbors And as Philostrates wryteth in the lyfe of Apolonius Domitianus hys sonne was also paynefull and diligent in those matters for he imployed the better parte of his lyfe to heare and determine the controuersies betwéene party and party Aurelius Victor Emperoure was also a iuste Iudge and a vigelant Traianus one of the most vertuous emperors that euer hath bene tooke great pleasure in the lyke exercyse
doubt not but thou shalt finde matter in them that shal be to thy contentation comfort Farewell ¶ The Prologue PLutarch the renoumed Philosopher hath lefte vnto vs in writing that Demetrius Phalerius an excellent Orator and Philosopher vpō whome the Athenians as vpō a firm and strong piller reposed them for the gouernment of their Seigniories and Dominions did accustome amōgest his priuate exhortations to persuade Ptholome king of Aegipt to erect a Librarie to furnishe the same with all manner of Bookes and namely with such as did intreate of the Gouernment of Realmes and Kingdomes and withall did specially exhort him to employ certaine houres of the day in reading of them that hée mighte therby the better he instructed how to rule and gouerne such a puissant Realme as Aegipt was bicause Bookes do alwayes franckly with all libertie admonish vs of those things which our Friends commonly giuing place to time do suppresse and kéepe in silence And in Bookes also if wée wil diligently and with iudgement consider well such exhortations and councels as wée may reade in them wée shall finde much comforte and commoditie for Bookes are as Iudges without feare which neuer are ashamed to shewe the truth nor neuer stay themselues for the dyspleasure or indignation of any King Prince or Magistrate but folowing their frée nature and condition with sharp and nypping wordes do disclose mens corrupt manners rebuking them so sharply that there is no sworde more to bée feared than the Learned pen which toucheth euil and wicked men euen to the inwarde partes of the soule and neuer giueth any stroke but it pierceth to the ende and memorie of mannes life for if vpon purpose she wil describe the outrages and dysorders of any vicious Prince shée maketh his doings appeare so odious by hir eloquence that those that reade thesame shal bée in great dreade and feare to heare such things named and such as haue committed any crime shall bée greately ashamed that euer they did offende And againe if shée do employ hir force to commende their vertues and well doings shée wyll blaze and set them out so maruellously that such as shal reade it shall so honour and reuerence those whose Heroicall vertues they heare so exalted that euen as men rauished and moued with the fame and glorie therof will enforce themselues by al meanes possible to resemble their doings so liuely represented vnto them But contrarywise these flattering and mealy mouthed Friendes of the pleasaunt Court thinking to lose the praie that they séeke for or to runne into the dysgrace and dyspleasure of their Lordes and Maisters oftentymes do stoppe their eares become mute and dumbe and passe vnder consent the enormities and abuses they sée at the eie and touch euen as it were with their fingers notwithstāding they know and sée very well their Princes and Lordes want greatly admonition and councell There is yet an other kinde of vermine but muche woorsse and more contagious by a thousande parts than the others and be such as put the oyle to the match that be the trumpettes to prouoke and stirre them to wickednesse the torches that inflame them to vice and that with plesaunt commendations oyle and annoynt their heads vntil they bée growne fat with their owne filthynesse and these be they that the Prophet speaketh of that do putte the pillowes vnder their heads and the cushions vnder their elbowes and wyth pleasaunt and swéete flattering woordes bring them asléepe til they be drouned and buried in their owne abhominations And these kinde of monsters among men be of the nature of Caterpillers which neuer cleaue but vnto the good fruites or of the nature of Moatthes that always follow good clothes for yée shall neuer sée them at any poore mannes gate but as the shadowe followeth the bodie so shall you finde them in the Pallaces of Princes Kings and great Lords whose heartes they do so well know how to winne by a certaine swéet and harmonious maner of flattering and vaine cōmendations which they ring vnto their eares that in the ende they snare catch them by one meane or other The entrie of this kinde of people is very gentle they bée like vnto waxe they melte and transforme thēselues into al fashions but their end is woorsse than the byting of a Scorpion their words bée washed wyth swéetnesse and perfumed with pleasant smelles but in their hands they cary poison do ruinate al such as giue eare vnto them The dissimulation subtiltie of such persons did amaze and dyscomfort the Sicilians when the tyrannie of Dennis Phalaris was by these flatterers called punishment due iustice for their wickednesse such pestilent Vipers did infect defile Egipt when the effeminate doings of Ptholome with other his fonde and foolish vanities were called by them good deuotion and deuine seruice and such corruptiō deceyued also the Romaines when the deliciousnesse wantonnesse of Anthonie such flatterers made so smal accompt of that they called it humanitie and curtesie Of which pestilent Serpents and such like ought those that are Lords and possessioners of al to haue good regard vnto who want nothing but frank and discrete mouthes that should tel them the truth And therfore to auoide such domesticall enormities as wryteth Philostratus Titus the sonne of Vaspasianus in the beginning of hys Empire departing out of Iudea prayed Appolonius that excellent Philosopher that he woulde giue him some politique instructions for the better gouernment of his Empire and defence of his enimies To whome Appolonius answered that hée woulde giue him a scholler of his owne which should alwayes bée with him a liberal franke and iust man in all his woords who for the feare of any man would not forbeare to say the truth I wil sayd hée giue you at this your request a dog that shal bée capable of reason and shall bark agaynst all men yea euen against your owne selfe if ye shal do any thing woorthy reprehensiō and shal vse with al wisdom discretiō and haue regard to the time season when and how he ought to do his office I wil receiue him with a good heart sayd the Emperor not onely suffer him to bark but also to scratch bite if he sée me cōmit any iniustice or any other act vnséemly for the maiestie of mine estate empire And Alexander that gret Monarch did not disdaine the seuere answer of that miserable abiect man Diogenes but had him in so gret admiration that he cried out with loude voice saying that if he were not Alexander hée woulde not desire any other thing for his perfection but to be Diogenes Likewise Dennis although he was a tyran King of Sycilia by force could neuer bée persuaded by such flattering Courtiers to put frō him that great number of wise and learned men that he had about him who although he was a man himself clene gone
be sufficient to declare vnto you foure principall causes onely The first and principal cause of the first creation did procéede vpon the maruellous wisedom in the ordring and disposing of things which the people did perceiue to begin to shine and appeare in some one Citizen at whose excellencie greatly maruelling being caried away with the same iudged him most woorthy the administration and gouernement of their common welth Beholde loe one of the chéefest reasons of the institution of Kinges was as I say bycause that some one by his ciuil prudence and integritie of life begoon first to exhorte and induce the people being yet rude and barbarous to the obseruation of certaine lawes and humaine pollicies by whiche meanes they did sée hée did the more happily establishe their common wealth and the better rule and order the estate of their liues Which Iustinus that graue hystorian did wel vnderstaÌ„d when hee writ that the first institution of Kings and Princes did not take his beginning of a glorie or popular ambition as some haue written but of a maruellous excellent wisedome gentlenesse and vertue appearing in some one man The seconde cause which did mooue the people to create their Kings and Princes was a frée and louing affection which they had to acknoweledge the good actes that any one had done to their Commonwealth as if any man by his magnanimitie woorthinesse and puissance of Armes had deliuered them from the seruitude and bondage of any Tyranne or had any wayes amplified their limits or broughte any other prouinces subiecte or contributorie vnto theirs or by the institution of any good lawes had made their liues more happie and quiet they not willing to shewe themselues vnthankefull for the same but rather to gratifie such desertes alwayes aduaunced and called these to the Dignitie Royall and by a common consent and accorde made them chéefe gouernours and ministers of their prouinces As it chaunced to Scipio Affricanus who after that hee had destroyed and ouerthrowen new Carthage and vanquished their captaine Hasdrubal in Spaine was called King as Plutarch wryteth although hée with a maruellous modestie refused it knowing that that tytle among the Râ—maines was most odible And in like manner Cicero hauing deliuered Rome from the conspiracie of Cateline was called Father and Patrone of the Common welth And this hath not bene practized onely among Painims and Ethniks but also among the people of God who when they perceiued that same deuine myracle of Chryst of the multiplication of fiue loues and twoo fishes would haue created and made him a king but hée whiche was not come to that ende that any shuld minister to him but that hée would minister to others refused such honor as they would haue giuen him The third reason wherefore Kings and Princes were first created and receyued vpon the Earth grew vpon necessitie which did enforce the coÌ„mon people to search out a way and meane by the which they might correct the furious and oppresse the violeÌ„ce of the wicked bicause that of nature wée are prompt and inclined to do euel and always some there are found so far out of order that by their wickednesse they confound and trouble al humaine deuise and policie and spoile contrary to al equitie their neighbors of their goods and therefore to restraine such rashnesse and to brydle such outragiousnesse to the ende to maintaine and conserue the estate publike in tranquillitie and peace they were constrayned to make one chéefe heade which should coÌ„maund them all maintayne the good in their wel doing and likewise chastise the insolencie of the wicked And this self reason hath caused vs to beleue that kings were first ordayned euen fro the beginning of the world euen as it were incontinent after our first father was cast out of Paradise terrestial for such autoritie prehemineÌ„ce was more requisite at that than any other time bicause violence opression couetousnesse began then to raign among men And S. Paule that faithful truÌ„pet and minister of the glory of Iesus Christ in his Epistle to the Romaines hath taught vs what obedience we owe to Princes and Kings and to al our Superiors where among other matters he giueth a reason for the same that is bicause they correct and punish the wicked Let al persons saith hée be subiect to the higher powers for there is no power but of god those that be apointed of God wherfore he that resisteth autoritie resisteth Gods ordinance and those that withstand the same procure daÌ„nation to theÌ„selâ—es for Princes are not to be feared for well doing but for euell doing therfore if thou wilt not feare authoritie do wel and thou shalt receiue prayse of him for the Prince is the seruant of God for thy commoditie but if thou do euel feare him for hée carrieth not the Sworde in vaine but is the minister of God to do iustice to the terror of those that do euel And therfore wée ought of dutie to bée obedient to them not onely for feare but for conscience sake Beholde loe a maruellous doctrine of Sainct Paule touching the obedience we ought to haue towards Kings and Princes and other Superiors Let vs also marke the testimonie of Sainct Peter touching the sayde matter who doth wholy confirme the same that Sainct Paule hath sayde before Be you subiect to all maner of ordinances of man sayth hée for the Lordes sake whither it bée vnto the King as vnto the chéefe head or to the Rulers as to them who are sent of him aswell for the punishment of euell doers as for the laude and praise of that doe well And Cicero the Ethnike in his second boke of Offices hath shewed the same manner of Institution of Kings where hée sayeth It is not very like that Kings and Princes haue onely béene chosen and instituted out of the meanest sorte as Herodotus hath written but of others the most wise and aunciente to the ende they might haue iustice the better exercised For the meane people being vexed and opprest by the rych and wealthiest were constrayned to haue their refuge to some one that excelled the others in vertue to this ende that hée should not onely defende them the poorer and weaker sort from the iniurie and violence of the wicked but also conserue the one the other in equitie and iustice The fourth cause that hath moued the people to the Election of Princes and Kings was for the great magnanimitie and woorthinesse of Armes they sawe to appeare in some one that did deliuer them from their enimies or else it did procéede of some publike proclamation or edict by the which it was ordayned that hée who could deliuer them out of some seruitude or tyrannie shoulde for recompence thereof bée made King which was the cause and meane to prouoke euery one to shew themselues famous and woorthie to the ende that being stirred vppe with
of al the Gréek Poets had liued in the time of Alexander I pray you in what honor and estimation had hee béen séeing he was so iealous of his Iliades that he made a Pillow thereof and did sléepe vpon it in the night when vpon a daye a certaine man brought vnto him for a present a Coffer wherein Darius dyd put his swéete and moste precious oyntmentes hauing receyued it he sayd this Coffer I will make the treasurer of a more excellent Treasure and presently he caused the same workes of Homere to be layde in it in the whiche hée tooke so greate pleasure that euen amongst hys weyghtie affaires he employed himselfe certaine houres in the day to reade the same and one time reading therein amongest other thinges the commendations and vertuous exploytes of Achilles he lamented his euil fortune that he had not bene borne in the time of Homere that he might haue had such a Trumpet to set forth his actes and commendations as he was Pompeius an excellent captain amonges the Romaines after the victory which he had against Methridates had neuer quietnesse in his minde tilhe had visited Possidonius the Philosopher in his sicknesse wherof he was aduertised and not contented onely to visit him in person but the more to honour him commaunded that the standerds and imperiall ensignes that he had should be brought thither with him because he thought that Kyngdomes and Empires ought to obey to Vertue and Knowledge Loe a marueilous deuotion that he had to learning for he neuer did vse the like order neither to King Captain or any other that he vsed to visit in such case We finde further that the auncient Princes haue not ben contented onely to honour them lyuing but also after their death For Ptholomeus king of Egipt builded a Church and a Piller in the honor of Homer as if it had bene to the Gods. And also we reade in the Greeke histories that .vij great Cities were of long time in controuersie who should haue hys bones This is a straunge thing and very true that alwaies the Tyrantes them selues enimies to all humanitie did giue honor to learning For Denys the Tyrant king of Cicylia by vsurpation did not spare by all the meanes and inuentions that he coulde vse to wyn that deuine Plato to come and visit him in Cicylia and being aduertised that he came he went to méete him himselfe and prepared his Chariot with .iiij. white horses wherein he receiued him with as great triumphe and solemnitie as he possible could for the great reputation and renoume that he had in that time amongest the wise and sage persons The Atheniens had Demostenes in such estimation that they made a great Piller to be erected for him vpon the which they caused to bée written in Greeke letters these wordes If his body had bene equall to his spirite and knowledge the kyng of the Macedonians had not bene victorious ouer the Greekes Iosephus also the Iew being of the number of the captaines of Ierusalem and lead prisoner to Rome yet bicause of the bookes which he had made of the antiquitye of the Jewes they did honor him wyth a piller which was set in the ranke amongest the others Plutarchus Aulus Gelius write that Alexander in his conquest in Asia being aduertised that Aristotle had published and put forth certaine bookes of Naturall Philosophy that he had learned vnder the sayd Aristotle wrote a letter vnto him full of checkes wherein he rebuked him and sayd he had done very euill so lightly to publish his bookes without aduertising him selfe thereof séeing he desired to excell al others in this Science which he had learned of hym but nowe beyng thus made familiar to all men by meanes of these his bookes being brought to light his hope was cut of for euer hereafter to attaine thereto for hée did as much desire to passe all others in learnyng and knowledge as he did to excell in all other thinges But Aristotle knowing that this disease procéeded but of noblenes and vertue he knewe verye well how to prepare a medicine for the same and sent him an aunswere that he would not leaue of neuertheles from proceeding in his former purpose and sayd that his bookes were obscure that there were very fewe or none that could vnderstande them if they had not his interpretation Diogenes Laertius writeth that Antigonus Kyng of Macedonia knowyng the commoditie of learnyng and how much it was requisit for the gouernment of a kingdome and knowing also Zeno to be of great renowne amongst the Philosophers of the sect of the Stoikes being moued with hys sagenesse wisdome sent vnto him letters and expresse Embassadors whereof the content is thus wrytten in Diogenes Laertius Antigonus king to Zeno the Philosopher sendeth gréeting I know that I am more rich in worldly goodes geuen by Fortune than thou art yet alwaies thou doest excede me in other thinges in Sciences and learning in the which consisteth the true felicity of thys humaine life wherefore I do praye thée that thou wylt permit that I maye sée thy conuersation and enioy thy presence and if thou doest agrée thereunto thou shalt be assured that the goodnesse and learning that I shall receiue at thy handes shall not be for the profite and commoditie of one man onely but generally to all the Macedonians for that he which geueth instruction and learning to a King doth teach also al his Subiectes For alwayes as the Kyng is suche be his Vassalles and as the Captaine is such are his Soldiers This good old man assoone as he had read his letters for that he could not go to him him selfe for his great age sent him two of his Scollers well learned which did assist him and gaue him instructions for the space of fiue whole yeres to whom the Kyng dyd yeld him selfe so tractable and obedient that he dyed one of the most renoumed kinges vppon the earth And shall we passe vnder silence Iulius Cesar one of the most famous Captaines vpon the earth who had bookes as familiar with him as armour and would as sone giue him selfe to reade as to armes who alwayes assoone as he had satisfied hys actes in armes he woulde disarme him selfe and go talke with the Poetes and Philosophers and alwayes in hys iourneyes he eyther wryt or els dyd reade some booke The Historians write of him one noble thing worthy of perpetuall memory That beyng one day in Alexandria a Towne in Egypt flying the furye of hys enimyes that dyd pursue hym he dyd saue hym selfe with swymming and caryed in one of hys handes certain bookes which he had composed declaring that he had in as great estimation the monumentes of hys mynde as hys lyfe They which haue at anye tyme read hys Commentaries and considered the thinges therein contayned and specially the phrase of his Latin wordes they may easelye iudge hee was no lesse an
god Wée haue the like examples in our prophane hystories of that cruell Nero who after hee had killed his owne moother was reprooued and reprehended for his offences in his sléepe as hée confessed hymselfe for hee sayde hee had a vision of his moother which did so trouble him that often times hée was vexed and tormented with extreame furies as though hée had beene burning wyth flaming Toarches Caius Caesar surnamed Caligula was troubled in the night in his sléepe and neuer coulde take hys rest quietly but with terror and feare was vexed and troubled with many passions and visions in his dreames euen the very giltinesse of conscience for the life passed the which would not suffer him to take rest And this violence of mans conscience procéedeth from God which maketh his enimies so to féele his wrath and iudgement that they can not beare it quietly but are constrayned to condemne themselues And this is it that S. Iohn doth manifeste vnto vs saying if our heartes condemne vs God is greater than our heartes yea and if there should wante sufficiente examples for these matters in the sacred Scriptures and prophane Authors yet wée haue witnesse thereof by nature so well grauen and printed in our heartes that euen the same did constrayne the ancient Poets to inuent certaine torments and furies that should bee as reuengements and punnishments for our sinnes and wickednesse which in deede is nothing else but euen the tormētes and vexations of euell consciences This is the worme whereof Esay the Prophet speaketh which neuer dieth but gnaweth eateth without al mesure And the remembrance of these mischeuous and wicked doings as Cicero wryteth bée as flames and toarches which burne and terrifie continually our heartes as is testified by Epicurus that great Patriarch of the Epicurians with whome all the worlde is infected who althoughe hée neuer thought that there was eyther God Diuell Paradise or Hell yet alwayes hee doth confesse as Seneca sayth that the greatest paine of them that do sinne is that they haue sinned for the paine of sinne is the very sinne it selfe But nowe to retourne to our first purpose it is necessarie Isay following the councell of Demetrius for all Kings Princes and other great Rulers to haue refuge to Bookes which do contayne aswell instructions for their manners as the order and dyscourse of their liues Let no man therefore bée gréeued if hée féele him selfe a little touched or condemned in them in some things for that kinde of aduertisemente is not particular but generall as that is when any man doeth preach the word of God in any publike place who searcheth and examineth gently all mens manners and makes plaine their offences in generall as Iesus Christ himselfe 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 bée nothing so well and orderly sette foorth whereof there wyll not bée made a peruerse and naughtie interpretation if the Iudge bee wicked nor anie thing so commendable or prayse worthy which shall not bée brought into suspition or doubt by the malicious and corrupt iudgement of man And thus much I say bycause I woulde meete with certaine backbyters and slaunderers that thinke I haue brought this woorke into lighte to deface or stayne the honour of those that are liuing which is far from my intent being for a long time conuersant in reading as well the holie Scriptures as other prophane Authoures wherein I haue learned in what regarde and reuerence we ought to haue our Superiours and Gouernours and howe that the kingdome of Heauen is shut from those that speake euell and that there ought not to bée any backebyters or curssed speakers among the people for both be accursed of God bycause they trouble those that bée in peace To the ende therefore I say too shut vp the mouthes of such foolish babblers and to take away the occasion of euell iudgement from those that followe the malice of Spiders conuerting into poyson all that euer they doe touch and as the Vipers infect al those with poyson that they may come vnto I most certainely assure them I doe not by this treatise intende to hurte any liuing no more than to reproue the deade that repose themselues in the earth following therin the precepte that Moses hath giuen vs in Exodus not to backebite the Iudges nor to speake euell of the Prince that gouerneth the people Which also S. Peter doth confirm when hée sayth wée ought to giue them honor and reuerence But if any man bée curious too know why I do make mention héere in this booke of Nero Roboam Sardanapalus and other suche like the memorie of whome a man can not once name without note of infamie bicause their liues haue bene so far out of order bloudie and cruell that the vertuous eares of those that shal heare them named can not but bée offended I answere them that I will not nor I do not intende by this my discourse to make any comparison with oures and them nor do not think neither that there is any cōformitie betwéen them but this is the ende that reading the Heroical vertues and excellent commendations of an infinit number of Kings Princes and Lordes which haue bene before them they shal be pricked and stirred vp by the brightnesse of their glorie to make immortall and euerlasting their own renoumes in folowing such good acts and doings as they haue done and likewise to the contrary when they shal roade the discommendations and euell reportes of many Tyrants that haue infected the earth and haue giuen occasion of muche labour too those that write Hystories to describe their euell and wicked liues it shall serue them as a glasse and a perpetuall example to guide their actions and refourme the state of their liues to the ende that in the worlde to come their posteritie doe not the like to them And to lette you knowe that these are not my woordes onely hearken to the Lordes sayings wrytten by the handes of the greate Secretarie Saincte Luke who when hée will induce vs too humilitie hée setteth before vs an example howe Sathan fell from heauen as fire and thunder and all to the ende wée shoulde humble oure selues and that wée should not thinke to bée exalted by those wayes and meanes whereby others are thruste downe And when hée will exhorte vs to flée from euell and wickednesse and to perseuer in good workes and well doings hée recommendeth to our remembraunce the wife of Lot. And further if thou doest marke well the order of the holie Hystories thou shalt finde that after they haue rehearsed the vertuous acts of manie good and holie men they mingle and ioyne with thesame the doings of the euell and wicked men to the intent the one may prouoke and carrie vs awaye by their good examples too all well doings and
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
of Antioche to conuert them to their law And this thing was had in vse and obserued immediately after the beginning of the world by Abraham who did send into Mesopotamia the most auncient of his Seruauntes to entreate of the mariage of hys sonne Isaac as it is written in Genesis Balaac also Kyng of Moab sent the most sagest and eldest for Embassadors to séeke Balaam to cursse the people of Jsrael as it is written in the booke of Numbers And as Dennis Halicarnaseus wryteth likewise that Ethuriens willing to intreate of peace with Tarquine chose out of euerye towne one auncient man for the accomplishment of their Legation Abraham that good Patriarche knowing very well that wisdome and sagenesse did for the most part accompanie white heares ordayned for chiefe of his house the eldest and auncientes of his seruauntes The auncient Romaines in the election of their Magistrates did alwayes preferre the most eldest Solon the lawmaker of the Atheniens did forbid them to receiue any young men to the rule of their common wealth And Cicero in his booke De Senectute writeth that they did vse the like in Macedonia in the I le of Taâ—rabanum they do not choose their kings of the ofspringes of Nobilitie as we do accustome but they choose him for their Prince that is most auncient wyse and sage The Arrabians likewise assoone as their King is dead they choose the most auncient men to rule and gouerne theyr Prouince as writeth Diodorus Siculus Iulius Frontinus writeth also that L. Paulus did wishe for the publike profite and coÌ„modite that Emperors and the chiefe of armies should be auncient men Philostrates in the life of Pelonius writeth that Vespasianus beyng of the age of .lvj. yeares did excuse himselfe when he was chosen to receiue the gouernment of the Empire and sayd he was euer yong thinking that his yeares were not sufficient to execute so great a charge And is it not written in the Ecclesiâ—stes that cursed is that laÌ„d that hath a Child to their king and amongest other threatnings that the Lord sendeth by Esay to his people he promiseth to giue them yong kings as though he would say I wyll sende you destruction ruine Fulconius Nicomachus made a continuall prayer to his Gods wherin he prayed them that they would defend the land froÌ„ a yong king And it is a maruelous and straunge thing to behold that brute beastes euen by the prouidence of Nature will rather obey to the old than to the yong as Pliny a great searcher of the properties of Beastes doth witnesse to vs when he sayth that amongest the Elelephantes that most auncient doo guide and leade the troupe and the other go after acknowledge them for their heades and chiefe Aelianus the Greeke Historian writeth likewyse that the little Antes going into the fieldes to make their prouisions for the winter suffer the moste auncient to go afore and are contented to be guided by their order and aduise Now the Prince being thus instructed by such a number of histories here before rehearsed in what reuerence and estimation the auncients had alwayes old age and that they haue happily bene ayded by their councels it is necessarye then that they do not determine of any waighty matter with out their aduise councell and assistance following therein the councell of the Prophet Iob which saith that wysedome and sagenesse doth remayn in the old and auncient men and in the pluralitie of yeares consisteth experience and sapience as contrarie in youthe lyghtnesse inconstancie euer prompt and enclyned to all euill who when they once goe astraye into wantonnesse and insolencie they do not only animate themselues but likewise they do infecte those that followe their aduice and counsell What happened to Roboam in reiecting ouer lyghtly the councell and aduice of the olde and aged men admitting yongmen but euen the losse of the better parte of his Realme and Kingdome we haue also an other example of two Kings of Juda the one Ieconias being counseled by Ierimie obeyed thereunto and found it verie profitable for him and the other Sedecheas verie obstinate woulde not beléeue him but béeing hardned in his malice was cause of the ruine of his Citie generally of al the people We could more easely alleage an infinit nuÌ„bre of examples by the which yée vnderstand of many subuertions strauÌ„ge accidents that might haue falne vppon many Kingdomes and Empires bycause they did lyghtly and without good consideratioÌ„ commit themselues to be gouerned and ruled by the aduice and councell of youth But forasmuch as it is not our principal intent so highly to magnifie olde age that we should therby séeme to deface and cut off all hope from yong men to be called into Princes seruices and to cause them to loose therby the celestiall gyftes that the Lorde our God hath imparted to them I will aleage an infinte number of yong men as well out of the sacred scriptures as other prophane authors that haue painefully trauelled in the administration of the common wealth and which by their worthye and famous actes haue merited to be preferred before the aged is that yong Prophet Ieremie who was ordained by the Lord ouer people and kingdomes to pul vp by the rootes destroy make waste to build and plante and that yong infant Daniel which was in his yong years made a Iudge and Scipio Affricanus was not afraide in his yong yeares to demaund the dignitie of the Aedilicial to whome it was sayde his capacitie was not sufficient nor his yeares agréeable for the same who answered he had yeares sufficient if the Senate would dispence therwith as he made it very well to be knowne afterwards for where vertue is liuely imprinted and rooted the few numbre of yeares can not darken it Likewise Caesar made it to be vnderstanded that prudence was not to be measured by yeares who was sodeinly cut off by death before he coulde performe al his deuises and purposes And Rullius Decius Coruinus Sulinus Flaccus Manlius Torquatus Germanicus and an infinite numbre of other rulers of common wealths euen as obortiues and maugre their yeares were chosen and set vp in dignitie but with suche a testimonie and ornature of their vertues that they haue left good cause to their posteritie to iudge that the aduauncements of the common wealthes hath not consisted only in the white haires of olde and auncient men The Atheniens beare good witnesse thereof who were deliuered from the crueltie seruitude of the Lacedemonians by the worthinesse noblenesse of Iphicrates béeing but of the age of .xxv. yeres who aboue the hope that was loked for of one of his yeares did restore them to that state that many aged and valiant captaines loosing their trauayle and labour coulde not by any meanes accomplish And we leaue to speake of Alexander béeing but onely at the age of .xxxiij. yeares the
great Emperor Cesar who saide that the good shephearde doothe neuer pull the skinnes of the shéepe but taketh only the fléece And call to your remembrance Oh ye Princes that they are men as ye are free as ye are Christians as yée are boughte with the same bloude and shall be iudged by the same iudge that yee are issued all out of one stocke and roote and that you differ in nothing but in a litle transitorie dignitie which shall vanishe away as the smoake and you shall haue no preheminence before god Remembre the voice of your great king Iesus Christe who dothe exhorte you to embrace peace Beholde with your pitifull eyes the poore widowes with a great numbre of Orphanes whose lamentations dothe pierce euen to the throne of god Remember also how that we all shall be accomptable of our liues and shall all appeare before one iudge who will not lose one haire of oure heades but hathe saide vnto vs that from the bloude of Abell the first that was slaine euen vnto the laste man he will not lose one drop of bloude that shall not be accompted for before him by those that haue cruelly shed the same The thirtenth Chapter Hovv hurtfull incontinencie is to Princes and hovve that the same hathe bene the cause of the ruine and destruction of many realmes and kingdoms vvith also a Treatise of the dignitie and excellencie of the honourable state of Matrimonie THe obseruation of all the things before written are not sufficiente to make a Prince apte and méete to gouerne anye Empire or kingdome if further he be not deliteful and careful to clense his court of one kind of vice which hath bene in time past so familiar amōg Kings princes and Emperors that it hath bene wholly the cause of the ruine of thē selues and their subiectes Which vice bicause it is a matter that procéedeth of nature and that it dothe something please and bewitch our senses the cure thereof is the more difficile and daungerous to be practised and specially vpon yong princes who as yet haue not experimented the rigoures and assaultes of Fortune Wherfore there must be vsed great paine and diligence in the beginning to resist and fight against the same for after it is once in full possession of vs euen those that be moste best armed for it shall sometimes finde themselues impeached and troubled The vice which I doe intende to speake of is the incontinēcie that is vsed with women to which if the Prince or any other gouernor dothe once giue himselfe in pray he can not chuse in this world a more redier way to destroy bothe him selfe and his people And bicause the doctrine heerof may be better learned how to eschue the same we wil lay before your eyes by examples the greeuous punishments that the Lord our God hath sent to suche Princes and Prouinces as haue bene defiled with this wicked vice And we wil begin our discourse by the afflictions specially wherewith he hath plaged and tormented his owne people for this abhominable sinne of incontinencie First of all whoredome and other horrible filthinesse vsed amongs the people was the cause of the vniuersal floude and that God did poure downe his wrathe vpon earthe Fiue famous Cities as it is wrytten in the Bookes of Moyses in the olde Testament were destroyed for their wantonnesse and dissolute life In the Boke of Numbres is shewed for the like offences twelue Princes were hanged and foure twentie thousande men died In Leuiticus yee may see howe that the Chananians were ouerthrowne for their incest and filthinesse In the Booke of the Iudges you shall reade that all the tribe of Beniamin were destroied for the adulterie committed with the wife of a Leuite In the booke of kings also you shall perceiue greuous plages were sente to Dauid for his adoultrie Salomon likewise for the same cause did commit Idolatrie and was giuen vp to a reprobate minde The Prophet Ieremie dothe say that the chéefe cause of the ruine and destruction of Jerusalem was for adultrie And many realmes and kingdomes haue suffered chaunge and alteration of their gouernment and haue bene transferred to others for the causes aboue named Troy the proude for the rauishment of Helen was destroyed Thebes the populous for the rape of Chrisippus and for the incest of Oedippus was punished The gouernement of kings were banished out of Rome for the rauishment of Lucretia And Aristotle in his Pollitikes doth say that whoredome and adultrie be the principal causes of the ruine and destruction of realmes and kingdomes Pausanias that great renoumed Prince for that he did defloure and afterwardes kil the daughter of Bizance was aduertised by a spirite oute of a piller of his ende and deathe at hande a thing very prodigious that wicked spirites shall giue acknowledge of the confusion and paine that is prepared for wicked men which thing was founde to be true afterwardes in him for he died as the piller had foresaid to him These smal numbre of examples by vs thus manifested I doe thinke shoulde be sufficient to pull backe and withdraw yong Princes and all other that haue giuen them selues to incontinencie from the inordinate affection thereof And as touching Olde man S Augustine a zealous rebuker of vices in his Ciuitate Dei dothe teache them how they should tame this slipperie desire and lust of the fleshe where he sayth althoughe lecherie be detestable and horrible in all ages yet it is most abhominable and monstrous in olde age Afterwardes folowing his discourse he wryteth this that foloweth to the vtter cōfusion and ignomie of all old leachers Thinke sayth he howe muche it displeaseth God to sée an olde man that hathe a graie heade his féete full of goute his mouthe without téethe his raines charged with the stone his face writhled his eyes holowe his handes shaking his head séeming none other than the head of a drie Anatomie and that which is woorse one that looketh euery houre that deathe the earth and the woormes shoulde sommon him to appeare before the dreadfull iudgement seate of god And yet neuerthelesse in despite of all these and his yeares wil leaue the briole to his incontinent minde and filthie luste and wil kindle his icie hart maugre this age which things truely are a testimonie of reprobation and a certaine argument that the moste gréeuous parte of hell are reserued for them For he hathe neither nature nor other prouocation of the fleshe that dothe leade or induce him to suche incontinencie but a very disordinate custome that he is falne in in the which withoute any feare of the iudgement of God he will continue euen vnto his graue And it was truely spoken of S. Paule the true louer and aduauncer of chastitie wryting to the Ephesians when he sayd that there can be no greater punishmente for an adulterer than to be blinded in his filthinesse that he cannot sée the iudgements and
Vaâ—pasâ—anus Domitianus Traianus Adrianus Aurelius Anthonius Maximius Commodus Pertinax Seuerus Saracula Iustinianus Fredericus Charles the gret haue al exerâ—â—sed the s ate of Judgement Machetas did apeale to the sentence â—f the Empeâ—or beâ—â—â—e hims lfe ReformatioÌ„ of Sentence Bâ—oke 17. of his Eneidos Plutarque vppon his life The Kings of the Persians did alwayes iudge the causes of the people ExcelleÌ„t meÌ„ The meane sâ—â—â—â— Men of a pâ—râ—â—rsâ— naâ—â—â—◠〈◊〉 Amarpelous liberalitie of an Emperor Jn what eâ—â—â—matâ—â—n lâ—â—rning was â—moâ—gst the auncients A maruelous liberalitie of a couetous man. 480. thousaÌ„d Crounes geuen for one booke Alexander mâ—de 〈◊〉 pillâ—we of the Jliad 〈◊〉 â—f Hoâ—eâ—e A singuler honour that Pompeius gaue to Possidonius Seuen Cities were in controuersie for the bones of Homer The verye Tirants did fauour learning Demostenes Josephus captiue Alexander not conteÌ„ted that Aristotle had published hys bookes Letters of king Antigonus to Zeno the Philosopher Julius Caesar passing ouer a certaine floud swymming held his workes in his haÌ„d that they shoulde not be lost Themistocles Methridates All the most famous captaines of Grece were louers of learning Paulus Emilius A great nuÌ„ber of Emperours that did compose bookes By knowledge learning men shal procure to them selues immortalitie 1 Kinges 3. SalomoÌ„ surpassed al men in wisedome The Quene of Saba Counsell of wise graue men is good for Princes Prouerb 3. Esay 5. Roma 22. Many kingdomes maintained in great honor by councel of the wise A marueylous affiance in a friend Antipater fri nde to king Philip. A greate affiance that Alexander had in Ephesteon Alexander bestowed vpoÌ„ the funerals of Ephestion his deare frend ten thousand talents of gold which is after the accoÌ„pt of Bude sixe millions of gold Plutarque Armanus Theodorus affirme the same The incredible amity of Zopirus to Darius his Master A subtile inuention to deceiue the enemy The like histories for the Romanes Sextus Tarquinius did beate himselfe with roddes to decâ—iue the Gabinets Light credence is noysome Alexander gelous of the glory of Achilles This whichâ— is here attributed to Alexander by others is referred to Augustus Caesar as Suetonus doth wytnes in the lyfe of 12. emperors Pliny and Horace The desire of AgamemnoÌ„ Homerus lib 2. An Epilogue of the thinges before sayd Testimonies of the holy and sacred scriptures Num. 11. Hester 1. Vertues of the said Alexander Prouer. 19. The councell of yonge men perillous to Princes Aristotle S. Ierome Plato in hys Sympose Wherefore old men be more feareful thaÌ„ yong men Plutarche Embassadors ought to be auncieÌ„t wise men Macha 5. Cap. 24. Nume 22. Denis Halicar Genesis 29 Solon The Romaines Atheniens Lacedemoniens Stobeus sermon 122. The prayse of aged and auncient meÌ„ Plinie lib. 8. cap. 5. Age honored among brute beastes Cap. 12. Kings 3. Iechonias Sedechias Kinges 12. Ieremy a yong man Daniell a yong man Ieremie 1. Daniel 3. Sc pio Affricanus a yong man. Yong menns preferred before old men Jphicrates being of the age of xxv yeares was chosen captaine of the Atheniens ageinst the Boetians Holynesse and pyetie towards god and religion is required of kings and Princes Josias one of the most worthy Princes that euer bare scepter Paralipo ca. â— Deuine instructions of Princeâ— Deuteron 2.7 solue ca. 1. Wisdom 7. The prosperitie of princes lyeth in the â—â—lfâ—â—ling the lawe Daniel ca. 2. A profitable exhortation of Daniell geue to princeâ— The threaâ—nings of Gâ—d to wicked Pâ—inâ—â—â— Wâ—s â—iaâ— 1. Kings 2. Kingdomes doo alwayes prosper when they are gouerned by good and vertuous princes 3 Kings 3. Idolatrous kings and contemners of religion Hospitalles oughte to bee had in remeÌ„braÌ„ce amoÌ„gst kings and princes 1. Macha 4. 1. Esdras 3. The churche shall sucke of the brests of princes Kings nurses of the church Esay 6. The christiaÌ„ churche is figured by Iâ—rusalem Iob. 14. The seconde thing required at christeÌ„ princes handes is to punish the blaâ—phemies and periuries amongs the people Blasphemers muste be stoned to death Daniel 3. Blasphemers by tâ—â— lawe of good king Loys was made thrusting throgh the tung 5. Ambro 54. Heresies must be punished by Princes The persecutioÌ„ ageinst the faithfull hath endured from the â—â—â—e that Jeâ—â—â— Christ ascended into Heauen vntill Conâ—â—â—â—tine the Emperour which is 300 yeares or there abouts Greate persecution of the Church Ydlenesse nurâ—e of all hereâ—ie The maiesty of God is dâ—praued in this Alâ—gâ—on Abdola and Imina the pareÌ„ts of Mahomet A naughty life argueth an obâ—â—â—â— race and family Imina the mother of Mahoâ—â—t dâ—scended of Jsmael sonne of Abraham Mahomet had coÌ„fereÌ„ce with wicked spirits A turkish dreame Mahomet saluted of stones beastes and trees Mahomets pardon Axa Mahomet his chief darling Mahomet his beast called Alborach The angell Gabriel foot man to Mahomet Adam Noe. Abraham Ioseph Moyses S John Baptist Iesâ—â— Christ Fiue prerogatiues giuen to Mahomet What trash Mahomet had gathered in his Alkaron The subtile policie of Mahomet A more true opinion of Mahomet than the first Mahomet sent in the vertue of the sworde The lawe of Mahomet mainteâ—â—â—d by the sword and bloud The greatest miracle that euer Mahomet did A policy to couer his lotâ—some infirmitie Mâ—que It is at this day an hâ—ynous offence to kill a pâ—geon Sergius an Apostata SuÌ„dry kinde of heresies of which Mahomet framed his Alkaron Alkaron a colâ—ectioÌ„ of chapters Am trueâ—â—â—e reuerence come to their Alkaron A fantasticall hell of Mahomet A ridiculous Paradise Of this matter rede the foure bookes of his Alkaron translated out of the Araby tong into the latine The aucthors that iâ— treate of this matter Platina P. Laetus Sabellicus P. Iouius Pope Pius Beâ—on P. Messia Arnoldus Romianus Crispus FloreÌ„tinus Franciscus Barnardus in his camologe of heretiks Mahomet died beiÌ„g 34 yeres of age The priest that was a traueller sheweth it in his geographie The good chastened for the euill Peter Messâ—e in his forest A meruellous perswasioÌ„ of a tiraÌ„t that he said he was sent of God vpon the earth to punish his people Mahomet the most greatest enemie of the church of God that euer was The church of God shall endure for euer Martyres for the word of God. Jesus Christs keper spouse and hed of this Church The infants of god be not orphaÌ„s Iesus Christ will assist them at all times Esay ca. 50. I say witnessed by J say An exhortatioÌ„ to princes gathered of the things before rehersed Psalme 138. Psalme 100. Ezechias a chief enimie to Jdolaters 4 Kings 8. Josias burnt the Idolles 4. Kings 23. Anger proceding of vertue Two murthers committed by Mathathias for Jdolatrie 2. Macha 3. The angells do chasteÌ„ Jdolatrie Pompeius was plaged for his offeÌ„ce Marcus Crassus Pharao Exod. ca. 14. Senacherib 4. Kings 16. The father killed by his owne childreÌ„ in the teÌ„ple Antiochus eaten with lâ—ce beeing aliue 2. Macha ca. 19. The death of Herod Act ca 12. CoÌ„stantine the yonger Cassiodore Olimpus
shal bée to vs the better knowne wée will declare that which Plinie hath written in the eleauenth booke of his Natural hystorie where hée sayth as followeth The King of the Bées is alwayes of a faire forme and is bigger than any of the other two times Hée hath wings lesse than the others at the bowing of the knée is straighte hée flieth more grauely and hath a more cléernesse and brightnesse than the others Hée hath a little spotte or marke in his forehead like vnto a Diamonde Afterwards hée addeth that the Authours bée of sundrie opinions whither hée hath any sting or not if hee hath sayth hée it serueth him onely for armour and defence and if Nature haue giuen him any sting shée hath denayed hym the vse thereof but they do all agrée in this pointe that if hée hath any hée hurteth no person withall And it is a maruellous thing to beholde and marke what obedience the others beare to him for when hée flieth abrode he is only alone all the others bée about him and compasse him in such sorte that they will scarcely suffer him to bée séene and whiles they are labouring hée visiteth their woorkes and beholdeth the same and séemeth to giue his aduise therein and hée only amongest the others is exempted from labour You shall see rounde about him hys watche men and garde who serue him by their presence for a defence Hee neuer goeth abrode without hys garde and it is easily knowne when hée will go by a certain buzzing and noise which hée maketh a fewe dayes before hys departure euen as it were for a warning to watch the houre and time of his going and being abrode if it happen that hée faint in his flying they lift him vp againe and support him on their feeble shoulders and if hée bée vtterly ouercome wyth labour in his trauail they beare him if it fortune hée stray and go out of his way they wander this way and that way flying about to méete him againe and wheresoeuer hée doth stay himself all the rest campe about him if hée bée prisoner or captiue they do also abide captiue with him as thoughe it were a thing impossible for them to liue one houre wythoute their king Afterwards hée addeth a thing more strange and maruellous how that they obserue the rites and customes of the funerals in such maner that if one of them die they draw him out of his place in their hiues and follow and accompany him as wée commonly do at the funerall of the deade and if it happen any of their Kings to die of any contagion or infection these little worms sorrow and lament and haue no more care or thought to serch for their liuings or nourishment but remain stil in their hiues round about the corps making their heauie complaints and miserable lamentatiōs and that with such extremitie that if no man bring them aught to féede vpō they will rather famishe themselues than séeke their meate S. Ambrose that graue Authour and woorthy of credit confirming the authoritie of Plinie in the fifth boke of his Hexameron speaketh in this maner The Bées do choose and ordiane them a King and when they are vnder his authoritie and gouernement they seeke not at any tyme to lyue at libertie but haue a regarde to the prorogatiue and preheminence of their Prince and Iudge and to the maruellous faith feare and affection that they beare towards him whom they haue elected and chosen As touching his bodie sayth hée hée hath an excellent beautie and worthinesse of shape in the which he doth excéede al others with also a maruellous gentlenesse humblenesse in manners for if hée haue any sting as some write hée hath hée neuer vseth it for any reuenge for the lawes of Nature are not wrytten in letters but are imprinted in mānes heart and expressed in manners for the more nobly any man is descended of bloud and the higher in degrée of honour hée is placed the more mercie and clemencie hée will vse towardes those that do offend him Afterwardes continuing his discourse of the Bées hée addeth therevnto a matter most myraculous which is If they do at any time sayth hée violate or transgresse the lawes of their Prince they think they are condemned and slea thēselues presently with their owne stings The like thing at this day is vsed among the Persians who of their owne méere will and without constraint of any other do sacrifise thēselues by death if by chaunce they haue offended or declined from their duties in any thing towards their Prince or otherwayes For there is no nation this day vnder the Sunne that obserueth their lawes so straightly so seuerely as they do And yet I dare assure you that neither the Indians nor the Samaites nor the Persians haue not in greater estimation their Kings and Princes than the lyttle sillie Bées haue theyr Capitaine and Chéefe who dare not presume once to go out of their little cabinettes to searche for their meate excepte their King goe before them And finally they do put themselues alwayes in defence for him thinke it a commendable thing to aduenture their liues and to die in the defence of their Prince and they bée so confirmed and resolued in good will and amitie towardes him that as long as hée liueth they will not render them selues subiecte to any other but after that hée is deade to whom they did beare their first fayth euen as altogether desperat do presently abandon their hiues in token that hée who was their head and Chéefe hath taken his ende Beholde loe the discourse of S. Ambrose vpon this matter I could like wise bring forth the testimonie of Vergilius Columellus Constantinus and a gret number of others But I will stay and make an ende in rehearsing this one matter which Mapheus Vegeus a man of singular learning and one that hath searched farre into the antiquities of the woorkes of Nature wryteth in one dysputation wherein hée doth introduce the Sunne the Earth and Golde in a controuersie for their dignities and woorthinesse where the Earth in defence of her cause doth set foorth very well the manners nature and conditions of these Fées euen after the opinion of Plinie Aristotle and other Authours Afterwards the sayde Sainct Ambrose ioyneth to it this that foloweth which is muche to the purpose of our matter It is a maruellous thing sayth hée howe Nature sheweth her puissance namely in things so small as these little beastes by whose examples shée doth not onely instruct and teach Kings and Princes howe to indeuer themselues in their offices towardes their Subiectes but also their Subiectes with what fidelitie and reuerence they ought to honour and obey them And it is no strange thing therefore if the wise man do sende these lither and vnprofitable persons to the little Antes that they may learne of them and by their industrie howe to bée