Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	day_n	great_a	place_n	6,135	4	4.0445	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69098	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 Bouaisteau of Naunts in Brittaine, and now englished by Iames Chillester, Londoner. Séen and allowed according to the order appointed.; Histoire de Chelidonius Tigurinus sur l'institution des princes chrestiens, & origine des royaumes. English	Chelidonius, Tigurinus.; Boaistuau, Pierre, d. 1566.; Chillester, James.	1571 (1571)	STC 5113; ESTC S104623	160,950	212

And now let vs returne agein to his Alkaron whiche is the booke wherin is conteined al his false doctrin and let vs sée what inuentions and policies he deuised to aucthorise the same Firste to bring it into some estimation he sayde to his wife that he dyd ordynaryly common with the aungell Gabriell who did shew him that God had chosen him for his Prophet He was subiect to a sicknesse called Epilepsy in the common tung the falling sicknesse he was very subtil in deuising to couer his infirmitie for when he sell by the extremitie of his sicknesse he sayd that then the angel of God dyd cōmon with him that he coulde not abide so great a brightnesse therefore he was compelled to fall vppon the earthe He had by continuāce of time taught a Pigeon to come ordinaryly to féede in his eare and fayned that it was the angell of God that did communicate certen secrets with him And therfore at this day in the citye of Meque where they say he is buried it is an heinous offence to kill a pigeon for the auncient reuerence they beare to that pigeon that was fed in his eare and there is so great a number in the sayde citie of Meque that no prouince in the worlde hath so many bycause that those that kill them as we haue sayd or eate any of them are punished with the paines of death These dooings being in this state the Deuill did ayd him with a new meane the better to bring to passe his enterprise to his desired purpose For there came to him a certein Monke an Apostata called Sergius which was a christian being then fled from Constantinople for heresie who did greatly ayde him to frame the dreames contayned in his Alcaron which is composed of diuers peeces of heresies gathered togethers for all that whiche the Deuill himselfe could not bring to passe by the Arians Eunomyens Sabolliens Cardomēs Manichiens Donatistes Origenistes Anthropomorphites hée found an instrument of Mahomet apt and well disposed to serue hym as a trumpet to spread abrode most affectuosly their poyson throughoute the worlde For he denyeth the Trinitie with the Sabellians the holy Ghost to be God with the Macedomens he proueth the plurarity of wiues with the Nicholaits with the Cardoniens he sayeth that it was not possible for God to haue a son bycause he had no wife with the Manichees hée denieth that Iesus Christ was crucified with the Donatistes that the sacraments of the Church after the passion of Iesus Christ had any force with the Origenistes he sayth the Diuel shal be saued with the Anthropomorphites he putteth the chief felicitie in pleasure This word Alcaron signifieth none other thing but a collection of chapters or a number of Psalmes it is written in miter it is so streightly looked vnto that if any man do chaunge one sillable therof or alter one accent their law prouideth that he that doth it shall lose his life by stoning to death They haue it in so greate reuerence and honour that they kisse it imbrace it and sweare by it as wée doo by our god This Alkaron containeth four bookes and doth cōtain wholy all their ceremonies and all things that they must obserue and do And likewise what they shall hope of in the world to come and also those things that are lawfull for them to doe as well in eating as drinking He hath taken for the framing of this his booke certaine fragments as wel of the Olde as newe Testaments He reherseth the offence of Adam and Eue the bondage of the children of Israell he putteth in the sayde Alcaron thrée notable things of Iesus Christe The first is in the first Booke and second Chapter he sayth that Iesus Christ ascended into heauen both bodie and soule the seconde that he is the sonne of God the thirde that he is called the spirite of god He doeth also affirme that Iesus Christe knoweth the secretes of mennes hartes that he raised the deade gaue sighte to the blinde and made the dumme to speake he describeth a Paradise and a Hell. As touching his Hell he sayeth that those that be dampned be put vppon broches of iron and that those men that be there be alwayes drie and thirstie and they drinke boyled Leade and eate filthie and corrupt meates and Apples of a trée wherof the frute is the séede and beginning of Diuels And as touching his Heauen he maketh it to be full of all pleasures and delightes and sayth that there is nothing but precious stones and that a man shall drinke and eate there the moste delicate meates and drinkes that can be wished and shall be serued in nothing but in golde and siluer And shall not wishe for any thing but it shall be present by and by And those that be in their Paradise after they haue wel eaten and drunke there shal appéere certaine Pages which shall holde eache of them a dishe of Golde in his hand carying a greate Citron within it the which eache Turke shall take to smell vnto and sodenly as they smell vnto it there shall spring out of eache Citron a virgine well appoynted in apparel which shall embrace these Turkes that be in this Paradise and they shall continue so fiftie yeares neuer restrained to take their plesure togithers but euen as though they were man and wife and at the end of fiftie yeres God shall call them and taking away a cloth wherwith he couereth his face they shall fall downe incontinently through his great brightnesse Afterwardes he shall say vnto them rise you my frends enioy this brightnesse you shal neuer heereafter die nor take any care or thoughte And hauing thus séene their God face to face they shall begin to banket againe And he sayth that those Virgins be strongly inclosed within a wall and kepte close for they be of suche a rare and excellent beautie that if one of them shall euen at midnight issue out of this Paradise she will by hir brightnesse lighten the whole world as if it were the sunne and he ioyneth further therunto that if any of them shall spit into the sea the water would be made as swéete as Honie And to be short he faineth in his Alkaron that Paradise is all of gold decked with Pearles watered with the most beautifull and clearest waters in the worlde and he sayth that they haue there Horsses garnished and trimmed as they be vppon the earth and dothe describe also to be there a magnificall and noble pallace He wryteth that women goe not to Paradise neither do they goe to the Church bicause they are not circumcised Now after hauing thus described this fantasticall Paradise and this Hell of Mahomet which is so ridiculous that in reading of it thou shalt finde lesse to approche the truthe than one of the said Esopes Fables It now resteth for vs to shewe by what meanes he could bewitche so many

wanteth great number of Pleaders and Suters without all measure who in these dayes do consume the moste parte of their age to deuoure the bloud and substance one of an other Now doo you marke this pityfull spectacle search further and visite the moste notablest Cities in the world where the Citizens bee enuironed with one wall ruled and gouerned with one law and as it were sayling in one shippe and bee likewise in common perill of lyfe and death yet alwayes amongs many thousands of families whereof the common wealth is formed yée shall with muche payne finde one that is without some discorde or dissention Will you searche further and sée what is done in Mariage where fortune is common the house common the bed common the children common and that more is where there is so great a cōmunitie of the bodies that there séemeth two to be transformed into one yet wickednesse doth so preuayle that scarse amongs an infinit number yée shall hardely finde one that dothe not offende in some one thing or an other for commonly either the husbande complaineth of the wife the wife is gréeued with the husbande or the children with the father mother and can not agrée one with an other Let vs leaue mariage and speak of learned men bicause that learning science should take away from man al affection and shold so well reforme euill maners that suche as do professe the same giue their minds wholly vnto it should become heauenly godly and maruellous before the eyes of the worlde But oh insupportable griefe if yée will marke with an attentiue mind you shall finde that warre is open amongs them not bloudy warres but certaynly vngentle and cruell warres for one Schole striueth agaynst an other the Vltramontanes with the Citramontanes the Rethoritians with the Logitians the Perypatetians with the Ptoniens and for the moste parte all the controuersies and tragedies are not grounded but on tryfles and things of small value and yet of suche ridiculous contentions their colour dothe so ryse and inflame them that although they fighte not with Launces and other Engins of warre yet they spare not to pursue one an other with suche fiercenesse and to gyue suche blowes with the stroke of a penne that the markes thereof shall appeare to their posteritie and leaueth their renoumes so well paynted and set out that the ages folowing shall beare wytnesse thereof And yet thys is not all that I haue sayde vnto you for if yée will searche further euen into the inwarde parte of man who is a liuing Creature composed of many péeces and partes you shall finde that he hath no greater enimie than his owne selfe for he combateth continually with him selfe reason fighteth agaynst the affections the affections against concupiscence charitie draweth him one way and sensualitie an other way so that couetousnesse ambition the diuell the world and the flesh be all camped within his body make open warres vppon him Ought not wée now to blush for shame béeing suche as we are to presume to name our selues Christians when wée differ so farre from Iesus Chryst our Captayne and Chieftayne for marke the order of his comming and ye shall finde when he descended from heuen out of the bosome of his father to take our humanity vpon him to reconcile vs to our god he chose his quiet time when al Realmes Empires were at peace to accomplish his legation vpon the earth Which thing the prophet Esay seing it long before did prophecie of his comming saying one people shal not lift them selues agaynst an other nor battayles shall not bée exercised And Dauid in the Psalmist dothe confirme the lyke speaking of the comming of Iesus Chryst and sayde Iustice shall be exalted in these dayes and peace shall bée plenty Beholde lo how Dauid and Esay stirred by the spirite of God shewing vs the comming of Chryst into the earth did not promise vs a gouernor or conqueror of cōmon wealthes as a warrior or a triumpher but a prince of peace which he doth also cōfirme in an other place whē he said that his place was made in peace he said not in fortresses tentes or pauillions but in peace And marke S. Paule who of a man of muche vnquietnesse and cruell life was made quiet and gentle how he preferreth charitie which is none other thing but peace tranquillitie aboue all other Celestiall giftes as in many places he nameth charitie the God of peace But let vs note well how the Lorde God abhorred and had in hatred Warriours and such as make ready Marchaundise of humaine bloud when that he would not haue Dauid to buyld his Temple although he sayde he had founde a man according to his hearts desire and that bycause onely he was polluted with those that he had kylled in the warres but he would that it should bee Salomon hys sonne which is as muche to say in the Hebrue tongue as peace and yet it was by the commaundement of God alwayes that Dauid did take in hande all his battels But now if the warres enterprised by the commaundement of God dothe pollute and defile man how shall wée render accounte of those warres which we enterprise to make of malice enuie and ambition If a good king hath ben accounted to bee polluted for shedding the bloud of Infidels and Ethenik●● shall not we bee countable for shedding of so much christian bloud as is dayly vppon the earth which hath ben bought so deare by so great and excellent price as by the bloud of the sonne of God Oh you Christian Princes consider well the beginning of the reigne of Iesus Chryst who is the very true purtracte and figure of yours the continuation and the issue thereof and yée shall perceiue that at his birth the Angels sounded not the warres nor they did not publishe triumphes victories and braueries but onely the peace exalted by the Prophetes desired by the Apostles and commended vnto vs of the Lorde Further Iesus Chryst being growen into mans yeres what dyd he teache exhorte and expresse to his Disciples by so many his Parables and Documents but onely peace saying vnto them peace bée to you and did commaunde them also to doo the like when he sayde if yee enter into any house yee shall say peace bee vppon this ho●se who tasting very well of his holy doctrine in the prefaces of their Epistles wish always peace vnto them to whom they write as S. Paule dothe to the Romanes Corinthians Ephesians and Hebrues And Chryst for a further confirmation therof sayde vnto his Apostles doo you vnderstande how yée shall bee knowen to be my disciples if yee haue peace and loue among you yee shal be knowen to be mine Behold lo the armour of Iesus Christ and of his beholde I say his Egles his Lions his signes and markes by the which he would haue his knowen and discerned from others Thus if the children

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

haue lifted themselues against thée I haue hated them withall my heart and accomted them as mine enemies I haue destroyed euery day all those curssed and wicked people to the end I might put out of the citie of the Lord all suche as giue themselues to wickednesse And now let vs harken what testimonie the holy scripture doth giue vs of the zele that kings in the olde time did beare vnto their religion which was but a figure shadow to ours what was it that hath made Ezechias King of Iuda so greatly to be praised and honored amōgs men but bicause he tooke away those hault Gods bet downe the pillers quashed and brake in peeces the brasen Serpent that the people of Jsrael did make sacrifices vnto What hathe made the memorie of Iosias to endure vnto these our dayes but bicause he amongste other his commendable vertues burnt the Idolles Churches images and altares that was made to the dishonor and contempte of God The time nor the puissance therof shall neuer extinguishe the memorie of Mathathias father to Machabeus who being moued with zelous choller inflamed with a diuine furor killed a Jew vppon the altare that did sacrifise to Idolles and that in the presence of all the people and in like maner being moued with the same zeale he put to death an other that Antiochus had sent to doe sacrifise And aboue all things let Princes haue good regarde that in stead of defending the church they do not persecute the same for if they do they cannot eschue the iust vengeaunce of the wrathe of God as we haue example by Helidorus who robbing and spoyling the Churche of Jerusalem of the mony and goods that was appoynted for the reléefe of Widowes and Orphanes was so punished by the Angels that ruled and gouerned in the temple as he remaineth as an example for euer to others Pompeius after that he had cruelly polluted and prophaned the same Temple coulde not escape the scourge of God but euen by the victorie that Cesar had of him in the ciuill warres it did appeare he was iustly corrected for his offence Marcus Crassus passing by Ierusalem with his army against the Parthians could not forbeare to robbe and spoile the temple but as Iosephus wryteth the paine of the Sacriledge was not long after the offence for euen at the same assaute his armie was destroyed and him selfe miserably slaine And if we will search the Histories well we shall finde maruellous plagues of God laide vppon Pharao for the oppressions that he made to the sinagoge which was but as a figure of our Church who after that he had ben afflicted with .x. maruellous plages was in the ende swalowed vp and drowned by the violēce of the seas Senacherib king of the Assirians likewise persecuting the Churche sawe before his owne eyes euen by the handes of the Angels of god al his armie ouerthrowne afterwards he himself had his head cut of by his own children in the temple of his gods But how was that great monarch Antiochꝰ plaged who séeking all the meanes he could to extinguishe the memorie of the sinagoge of God and to bring in the honoring of Idolles had he not in satisfaction of his crueltie his body eaten with vermine and became so odious and filthie withall that the stinke that came out of the corruption of his bodie did infecte his whole armie Thus he who by his pride thought to commaūd the waues of the sea to stay and to waigh in the balance the highe mountaines and that was so puffed vp with ambition that he thoughte to reache the starres in heauen was so brought downe by the fearful iudgement of God that no man coulde abide his stinking and corruption and for that he did cruelly handle the seruauntes of God he died as a straunger in the mountaines of a deathe worthy his wicked life Herodotus likewise for persecuting the Churche died of the like deathe Nero that infamous butcher who hathe lefte none other memorie to his posteritie but his murthers and tirannies after that he had raised many persecutions againste the Churche being noted chéefe enemie of the Common wealthe in the ende executed Iustice him selfe vppon his miserable bodie Domitianus did succéede him in the like crueltie After this Dioclesianus Maximilianus Constantius and other like vermine of whome we haue héeretofore made mention that haue sought the decay and ruine of the church and murthered the ministers of the woorde of God did receiue an ende agréeable to the wickednesse of their liues Constantinus the yonger sonne of the great Emperor Constantinus who degenerated from the religion of his Father fauoring the secte of the Arrians was sodenly suffocated and choked with the Apoplexie Cherinthus likewise choked in bathing him selfe Arius died vpon a priuie Olimpus Bishop of Carthage after he had pronounced and vttered many blasphemies against the Trinitie was presently striken with thrée claps of Thunder and died therewithall and his bodye when he was found deade all togither brent Iulianus the Apostata was thrust thorow with a halberte by a souldier and so ended his dayes Valentius the Emperor was vāquished with the Gothes whome he had infected with heresie Darius likewise as he was persecuting the Christians was consumed with fire in a little house what néede is there after all these to make any remembrance of Theodorike King of the Gothes Attillus Totillus Fredericke the seconde Leon the third Emperors with an infinite number of other Princes and Monarches who for persecuting the Christian church haue tasted the right hande of God so sharpely that the memory of them shall neuer be buryed nor extincte The good Princes and true seruaunts of God according to the example giuen by Constantinus the Great aforenamed ought to be defenders tutoures conseruaters and membres of the Church and not to spare or restraine their mightie handes or any other force that God hath giuen them for the furtherance therof For they haue receiued the administration of the Kingdoms and the dignitie of their Crownes and scepters with suche charge And now for a full conclusion of all our examples we wil adde one other notable testimonie of the obedience of one Emperour written at large in the Tripartite historie as it was doone Theodosius the great being aduertized of a certain emotion that was sprong vp amongs the Magistrates and common people of Thessalonye and of the controuersie that it grewe to the destruction of some of the Iudges The Emperour beeing aduertized thereof and béeing withall surpryzed with so great anger that hée could not staye hymselfe withoute any further inquisition of the matter or order of lawe dyd commaunde that all the Inhabitauntes there shoulde bée put to the swoorde whyche was doone wyth all diligence by his menne of armes And by thys execution there dyed very néere seauen thousande persones as well the innocente as the guiltie Sainct Ambrose

it vnto him and retaineth it in suche sorte that when a man shall take it away it seemeth to suffer some passion This maruellous puissance of amitie séemeth to extende likewise to Metalles which we see manifestly that Mercurie is so affected to Gold that if he be neere it he plungeth incontinently into it as if he were rapt and caryed away with some extreeme loue I dare well adde vnto this a thing more maruellous but to the euerlasting cōfusion and slaunder of man that euen the very Diuels and wicked spirites themselues by whose malice the first aliance and concorde betweene God man was broken haue a certaine amitie and confederacie togither in such manner that they do exercise their rages and tyrannies againste vs by a mutuall consent and accorde But Oh immortal God man to whome peace is more necessary than to all other creatures only doothe despise and contemne the same And yet if you wil compare man with other beastes and behold and note him well from the head euen to the foote you shall not finde any marke or token in him that doth not promise peace And as for brute beastes nature hath prouided to the contrary apt armor to defend thē in their kinde as to Buls he hath giuen hornes to Lions nailes to wilde Bores furious teethe to Elephants long snoutes to Dolphins sharp prickes poynted like spurres to Crocodiles harde skinnes impenitrable with greate and strong nailes to Serpentes venime which doth supply the want of other defences Bisides all this Nature hathe giuen to some beastes a hideous forme to some flaming eyes to others some a fearfull crie and terrible manner of lowing but to man shee hath not giuen nor prouided other armor but wéeping wailing and therfore it is farre vnmeete that he should be borne for war who assoone as he is brought forth vpon the earth knoweth none other meanes to demaunde any succor or aide but by weeping and crying Let vs marke his figure in whom the very Caracter of God is Imprinted and we shall not perceiue it hideous or fearfull as other Beastes be but meeke gentle pleasant and amiable euen very marks and tokens of perpetual amitie and concord Marke his eyes you shal see them to be two faire lights and messangers of the soule which shew not so furious or burning as other beastes do but pleasant and delectable alwayes lifted vp towards heauen from whēce he tooke his beginning the beames wherof haue suche puissance in all creatures that it seemeth it should be some charme that Nature hathe giuen to man to pierce into the very depthe profound partes of our harts shee hathe giuen man also armes to embrace one an other and to him only is giuē the delite of kissing for a more ample testimonie and seale of amitie To man only is giuen laughing the very token of mirthe and pleasantnesse To man only is giuen teares which be faithfull messengers of clemencie and mercie and dothe sometimes stande vs in steade of spunges to drie vp little fumes of choller that doe nowe and then rise amongs vs. Likewise shee hathe giuen man a voice not sharpe and shirle as shaée hathe done to other beastes but swéete pleasant and harmonious And yet nature not thinking it sufficient to garnishe him with all these giftes but shée hath giuen him the vsage of reason and spéeche a thing of an incredible force and puissance to nourishe amitie and good will amongs men Further shée hath ordained to man a companable felowship to driue away all carefulnesse and sorowe and to make him the better estéemed shée hathe induced him also with knowledge and learning wherby he shal be able to bridel the moste hautiest and barbarous Tirant vpon the whole earthe And further to bring him to his full and entier perfection shée hathe grauen in him certaine sparkes of godlinesse and vertue that euen withoute any precepts or teaching only guided by Nature he can discern the good from euill And bisides all these giftes and fauours of Nature for the more increase of amitie shée hathe so appoynted and ordered all things that one hathe néede and helpe of an other euen from the greastest to the leaste And shee hathe not so ordained and appoynted that any one prouince shall bring foorthe all things that are necessary for the vse of man but shée hathe disposed all things in suche order that one shall borowe and as it were desire some one thing of an other the better to tie and confederate vs firmely togithers And thus loe you sée howe Nature a gratious mother to mankinde hathe lefte vnto vs many meanes and wayes whereby we may encrease amitie and concord And further if we will searche diligently through all the state of our life we shall perceiue that without a mutual peace and loue which dothe maintaine and conserue vs togithers the memorie of mankinde should remaine wholly buryed and extincte for euer For firste of all if it were not for the loue that is in Matrimonie amitie which is moste noble moste excellent and most holy and for desire of procreation mankinde should perishe immediatly after he is brought forthe into this world And if it were not also for the loue and diligence of Nurses and Midwiues by whose succour and ayde we are defended and nourished our feeblenesse and imperfection is suche as we should bee deuoured of wylde beasts and serue as meate for them And let vs note the great loue of the fathers and mothers towards their children which is of suche force that they loue them before they see them beeing yet in their entrailes a loue certayne that returneth agayne from the chyldren to their parents whom they doe likewise nourish and sustaine in their ages euen vntill death call for them and after deathe render them againe to the earth from whence they came and they make them also liue agayne beeing dead for as of a tree béeing cut ther● groweth and springeth foorth other branches that continueth the kynde from time to time so these children whom they haue procreated doo make their names euerlasting and as it were to lyue for euer from age to age And to bee shorte nature dothe stirre and pricke vs forward by so many meanes and with so many instruments of hir infinite prouidence to make vs loue togithers that we ought to be ashamed so to shed the bloud one of an other of vs But oh vnhappie and miserable wretches that we are I am ashamed to confesse that I muste needes that although peace was sente from aboue for the onely vse of man and that he should embrace the same yet it is so wée may see at this present day that the Pallaces and publike places sounde of nothing else but of dissentions and debates yea and suche as the Ethnik●s haue not had the lyke for although the moste parte of Europe bee not replenished with Proctors Procurators and Aduocates yet in no place there