very periode of his age was Monarche of the whole worlde and not contented with such victorie as he had gotten but caused the earth to bée digged thinking that he shoulde fynde an other worlde to conquere Oh a greate noblenesse of a Prince that thinketh he hath doon nothing if there remaine yet any thing to bée doone It is not therefore now my purpose as you perceyue to exclude and banish yong men from the presence of Princes no more than I couet to speake euill of them but bicause I doo desire for the perfection of the Prince he should be without all faulte and blemishe euen so for that the counsel of olde and auncient men is more assured lesse suspect than the counsel of yong men I do wish in the respect that they would more frequēt the one than the others ¶ The seuenth Chapter Hovve that Kings and Princes ought chiefly and moste principally to haue the estate of christian Religion in great reuerence and estimation and to shevve themselues louers of the same and that they ought also to be very diligent and carefull to punishe the blasphemers and contemners therof and vvithal to purge their dominions and realmes of al heretikes and Sectaries for the vvhich there is shevved many examples of erronious sects together vvith the false doctrine of Mahomet his life and death and by vvhat means and suttletie hee hath suborned and seduced so many people and hovv many Emperors kings princes after they had persecuted the faithefull of the Churche of God did not escape the sharpe vengeance of his vvrath but dyed in the end of some shamefull and horrible death WE haue here in this laste Chapter intreated generally of such vertues as are méete and cōuenable for Princes for the worthy gouernments of their realmes and dominions and now we will speake of one speciall vertue without the vse and practize wherof all the others are but vayne and of no value and that is holynesse and pietie towards God with an ardente affection and zele to hys true religion which with Princes ought to be had in more greater recommendacion and estimation than their owne proper liues Iosias one of the most vertuous princes that euer did bear scepter after that the booke of the lawe was found in the temple and that he had heard it red he assembled al the most auncients of the people and being accompained with all the Prophets and priests went into the Church and there sitting in hys seate royall made an allyaunce before God to obey to his commaundements statutes and ordinances and made all his subiects to promise that they should accomplish all the words of the same allyaunce according to the couenant of the God of their fathers which they did obserue and keepe during all the time of the life of this king Iosias There is one notable lesson writtē in Deuteronomie for kings and princes where it is sayd You Princes and kings whiche are set vppon the throne of your kingdomes receiue the lawe and haue it alwayes with you and reade it all the days of your life to the end you may learne to feare the Lord your God and to kepe his lawes and commaundementes and sée that it do not depart your mouths but thinke of it day and night that you may accomplish all that is written therin and then your realmes and kingdomes shall prosper with al ioy felicitie open your eares you that iudge the costes of the earth and rule the multitude and take pleasure in numbers of people authoritie and power is giuen you of the Lorde and strength from the highest who as Daniell sayeth chaungeth times and ages putteth downe Princes setteth them vp and choseth them amongst the most humbliest sorte of men Receiue discipline and be learned you that iudge the earth serue the Lorde in feare least he be wroth for he will looke vpon your dooings and will searche your thoughts bycause that you being ministers of hys kingdome haue not iudged rightly and iustly nor haue not regarded the lawe of righteousenesse nor haue not walked in the pathes of the lord He shal therfore appeare to you in his rigorous iudgement when he will iudge seuerely them that haue sitten in the seate of iudgemēt and the mightie ones shal be mightely tormented and punished Enter into your selues therfore you Princes and dispoyle your selues of these humain affections that holde your eyes blind acknowlege the graces that the Lord hath bestowed vppon you whiche are comprised in the secret misteries of this heauenly philosophie The kingdomes of Israell did alwayes prosper very well as long as they were gouerned by good and vertuouse Princes as Dauid Iosaphat Ezechiel and Iosias who had alwayes the feare of God before their eyes but to the contrary vnder Achab Manasses Ammon and other such wicked idolaters and cōtemners of true religion they were always tormented and afflicted and in the ende vtterly ouerthrowne For during the tyme that Salomon walked in the wayes of the Lorde he possessed his kingdom in tranquillitie but after that he had buylded temples to Idols all the worlde was agaynst him It is mans duetie and most chiefly required at the handes of Princes to haue the house of the pure and sacred places in remembraunce And specially those that are without reliefe decayed and become almoste ruinate by continuaunce of tyme according to the example of that good prince Dauid who spdéeily and with al diligence reedified the tabernacle and his sonne Salomon with a maruellous magnificence the Temple of the lord Zorobabel was greatly commended bycause that after from the captiuitie of Babylon by the ayde of Esdras he reedified the temple of the Lorde As likewise Iudas Machabeus did restore the temple polluted and prophaned by Antiochus But what a gracious testimonie haue we in Esay of the allyance that kings haue made with the Churche Where he sayth The kings and princes shal giue thée milke and shall be thy nursses they shall doo honour and reuerence vnto thée with their faces flat vppon the earth kings shall walke in thy lyght and shall buylde thy walles they shall bring vnto thée golde and siluer and shall serue thée thou shalte sucke the milke of nations and thou shalte bée nourished of the breastes and teates of princes Oh Jerusalem thou holy Citie of God all the countreys vppon the earth shall woorshippe thée strange nations shall bring thée presents and shall worship the Lorde in thée and shall account the earth holy where thou standest they that shall contemne thée shall be accursed and they that shall blaspheme thée shal be condemned But those that shall buylde thée shall be blissed By the patterne of this churche is figured the Christian Churche And when Kings and Princes haue established and set in order all things that is necessary concerning true religion they oughte with greate discretion and policie to deuise and establish lawes to chastise
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
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
people and persuade them so well that they receiued his false Doctrine for truth the meanes wherto was this In the beginning he did not communicate his false doctrine but to those of his owne houshold next to his neighbors afterwards to to the common people specially to such as were the moste grosse witted and to carnal men for he doth permit in his law all the vices of the fleshe with all libertie of the which kinde there was at that time a greate numbre thorowoute the worlde and perceiuing him selfe riche and greatly fauoured of Fortune he gathered togithers a great companie of his owne secte and religion And when he sawe him selfe well appoynted and strong he assailed his neighboures and so made him selfe Lorde of many Nations and Prouinces These things were a doing about the yeare of our Lord sixe hundreth Eracleus being then Emperoure of Rome and holding his seate at Constantinople and Bonifatius the fifthe then also Pope Mahomet seeing his affaires prosper so well yet somewhat dispairing his successe did forbidde that any man shoulde dispute vppon the manner of his Lawe and so by this meanes he made it to be obserued by force Afterwardes he went to assaile the Countreys of Romaine Empire he entred into Syria conquered the Noble Citie of Damasco and all Egypte and Iuda persuading the Sarazens people of Arabic that the lande of permission appertained to them of good righte as the lawfull heyres and successoures of Abraham After he had Conquered diuers Prouinces and Regions he was poysoned and dyed about the age of foure and thirtie yeares and in the yeare of oure Lorde sixe hundred thirtie and two after the accompte of Sabellicus And bicause he alwayes vaunted him selfe that after his Deathe he shoulde ascende into Heauen his Disciples kepte his bodie stinking vppon the earthe certaine dayes after he dyed vntill it was corrupted as his soule was Afterwardes he was entombed with a Tombe of yron and caryed to Meque aforesaid a towne in Persia where he is at this day honoured of all the people of the Easte yea euen of the greatest parte of the worlde and this is for oure sinnes and wickednesse and we may therfore easily be persuaded and beleeue that he was sente as a scourge euen by the permission of God to chasten the Christians as he did send long sithens an Antiochus a Cyrus and a Nabuchodonozor to oppresse his peculiar people the Jewes This is therfore no new thing that the Lorde dothe execute his iustice against his owne by such tirants and wicked men as Mahomet was the Lord hath geuen vs to vnderstād the same by the Prophet Esay where he sayth I haue called my mightie and strong men in my wrathe I haue called them my holy ones to the ende they shall glory in my name the Prophet pronouncing these woords spake of King Darius and Cirus Marke loe how he calleth the Medes and Persians his holy ones who were neither good nor holy but onely the executers of his will and pleasure to chastise Babylon he speaketh the like in Ezechiel where he saith I wil guide and lead my seruaunt Nabuchodonosar bicause he did serue me faithfully at Tire and I will giue him also Egipt yet he was not for all that the seruaunt of god Totilla King of the Goathes being demaunded wherefore he was so cruell and extréeme against the people answered with a maruellous faithe therein what thinkest thou that I am other than the very wrath and scourge of God sent vpon the earthe as an instrument to chasten the offences and wickednesse of the people We may euidently therefore knowe by these things that God doth for the most part correct and chasten vs by the wicked who neuerthelesse doe not cease to be wicked still and deserue them selues plagues for according to the word of the Lord and sauioure it is necessary there come slaunder but curssed be he by whome slaunder shall come Behold lo the attempts and furious assaults that Sathan and his complices haue framed against the Church of Iesus Christe his Doctrine for there is no religion that he hath persecuted so cruelly frō the beginning of the world as he hath done ours and although he hath vttered all his suttleties craftes malices and inuentions to ouerrun it and suppresse it yet it remaineth stil perfect by the goodnesse and aid of our sauior Iesus Christe who dothe represse and bridle the malicious and poysoned rage of his enimie and although he hath procured the death of some members of the Church that of the most auncients and greatest clarks as Abel Esay Zacharie Ieremie Iesus Christ the Apostles many holy Bishops as Polycarpus Ignatius and many .1000 of Martyrs and others yet he could not ouerthrow the same For it is wrytten that the gates of Hel shal not preuail nor stand against it and althoughe by continuance and reuolution of time it hath bene shal be put in great danger and peril and that it hath bene and is turmoiled and tossed as a ship by the rage and violence of the tempests yet Iesus Christ wil neuer abandon or leaue his espouse but he wil alwayes assiste hir as the heade dothe the body he watcheth for hir he kéepeth preserueth and maintaineth hir as the promisse by him made dothe witnesse where it is said I wil not leaue you as Orphanes I will be with you euen vnto the consumption of the world And in Esay it is saide I wil put my woords into thy mouthe and I will defend thee with the shadowe of my hand and in the .59 chapter he saith this is my alliance that I haue made with thée sayth the Lord my sprite which is in thée and my woords which I haue put in thy mouth they shall not departe nor goe out of thy mouth nor oute of the mouthe of thy séede from hence forthe for euer Seeing then oure religion onely to be true and pure and that it hathe bene sealed with the bloud of so many Prophets Apostles and Martyrs and specially sealed with the seale of the blud of Iesus Christ our sauior wherof he hath left vnto vs the very marke Carrecte and witnesse in his death and that al the other be vnlawful and bastardes inuented deuised by the deuil or men his instrumēts to the confusion of oures I wold wish that Princes who are Gods lieuetenants vpon the earth for as much as they be called the children and nursses of the Church by the Prophet Esay and that they be the pillers and strength that it oughte to be stayed by I would wishe I say they shuld imploy themselues to maintaine it defende it conserue it confirme it and amplifie it that they might at the latter day whē they shall appéere before the maiestie of God say that which that good King Dauid saide Lord I haue hated those that thou haste hated and haue bene angry with them that
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 coÌ„fusion 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 theÌ„ 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 wheÌ„ce 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 giueÌ„ 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 therâ— 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 Ethnikâ—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
therwith continually afflicted besydes other newe diseases that did appere dayly not accompting amongs any of them the insupportable burthen of olde age a disease incurable nor making mention of any towns in Asia Europe and Aâ—rike which are soonke with their inhabitants some ruinated by tempests some swallowed vp into the intrayles of the earth by emotions and sodain quakings of the same some oppressed by the falling of the mountains other some drowned and eaten awaye by the violent incursions of the seas nor naming an infinite numbre of venims poysons and pestilences wherwith our liues are beséeged and continually threatned yet for all these afflictions and miseries which haue and do dayly fall vpon vs we spare not to pull in péeces to dismembre mangle and search the death one of other and that with suche vehemencie that our crueltie is abhorred amongst the very Ethnikes And yet if oure rage were exercised vppon the barbarous and heathen people it might be the better borne withall and the victorie thereof might bring some contentation to the conqueror But Oh good Lord will we know what be the glories and triumphs of them that are victorious amongs vs Their safegard and conseruation is the ruine of their neighbors their riches are the pouertie dispoyling of others their ioy is the sorow and lamentations of others their triumphs are infelicitie of others And yet oftentimes it is the victorie of Cadmus where as well the victors as those that are vanquished in the ende doo wéepe and lament For there was neuer warre so happie that in the ende euen the conqueror himselfe did not repente if he had any sparke of humanitie in him which hath appeared euen amongs the very Ethnikes themselues who haue acknowledged the same by their owne testimonies as that good Emperour Marcus Aurelius who vppon a day receyuing his triumph for a greate victorie that he had gotten ageinst the enimies of the Empire féeling in his conscience the wrong that hée had doon to his neyghbor when he was caryed in his Charyot to receyue his tryumph began too saye to hymselfe what more greater follie or vanitie maye happen to a Romain Emperoure than when he hath conquered many townes disturbed the quiet destroyed Cities razed fortresses robbed the poore enriched tyrantes shedde muche bloud made an infinite numbre of widowes and orphans then in recompence of all these iniuries to bee receyued with triumph and glorie Many are slayne many haue trauelled one only hath caried away the glory After hée addeth these woordes By the liuyng gods sayde hée when I was ledde into Rome in suche tryumphe and sawe the poore caytiues captiues in yrons and vnderstoode the lamentations of widowes behelde caryed before mée an infinite treasure euill gotten and remembred the poore innocentes slayne if I did reioyce outwardly I did wéepe wyth greate droppes of bloud in my harte and began to exclaime against Rome to my self and sayd Come hither Rome come hither O thou Rome wherefore dooest thou reioyce at the Infortunate chaunce of others arte thou more aunciente than Babilon more beautiful than Helyâ— more richer than Carthage more stronger than Troye more peopled than Thebes more enuironed with ships than Corinth more plesant than Tyre more happie than Numance that were decked with so many notable things and kepte with so many good and vertuous men and are nowe all perished and destroyed thinkest thou to remayne foreuer flowing with so many vices and inhabited with so many vicious men Take this one thing for certein that the glory that is at this houre vppon thée hath ben vpon them and the destruction that is falne at this present vppon them shall afterwards happen to thée Marke O Christians what vertues what oracles be vnder the barke of the woordes of an Emperour who not being any wayes lightned with the light of the gospell yet he had neuer rest in his conscience but felt those bitter gnawings of the worme that Esay speaketh of that neuer dieth but terrifieth and crucifieth the soule incessantly with suche strength and force that euen the Paynims themselues that haue no knowledge of God do taste thereof And lette vs searche a little further and wée shall fynde that this Warre ouer and besydes the euyls and mischieues beforesayd engendreth and carrieth with it two other mortall enimies to mankinde which are famine and pestilence the very scourges of the iuste indignation of the wrathe of God as it is amply wytnessed in the Booke of Kings For the fieldes béeing abandoned of their ordinary husbandry through the incursions of the wars they bring no more the fruits of the earth but remaine desolate which is the cause that the poore people haue not wherwith to be norished and being oppressed with famine eate of al sortes of pease rootes other vnholsome things for mans body which doo so putrifie that in stede to turne to nutriment they do ingender in theÌ„ corrupt venomous humors wherof the pestilence other contagious diseases take their roote beginning And for this cause the Lorde shewing to his disciples the euils that should happen after that he had fortolde to them that one nation should rise against an other kingdome against kingdome he added incontinently how that one shuld be infected of an other and that there shuld be pestilence great famine throughout al prouinces of the earth Behold lo the triumphs behold the commodities the discoÌ„modities of the wars which are so familiar at this day amongs yong Princes that they will warre one vppon an other euen vppon reporte and without any reason probable that they can yéelde for their hatred but that the English man hateth the Scotte bycause he is Scotte the Spaniarde the Frenche bycause he is a Frenche man the Almane is no enimie to the Frenche man but for his name But oh miserable men that we are wherfore haue not we rather regarde to the marks of Iesus christ with the which we are al alike marked the riuer of Renâ— doth somewhat separate France froÌ„ Almane but it can not separate one christian from an other the hilles of Pyrenees do seperate Spayn froÌ„ Italy but they are not of puissance to separate the coÌ„munion of the church The sea separateth the english men from the french but it can not deuide the vnion of religion the apostles were greued to heare such contention amongs christians to say I hold of Apollo I of Cephas and I of Paule least that such parcialities shold seperat the vnion of Iesus Christ But al things well coÌ„sidered there is no affinitie prouince or other thing that ought to be more déere to vs or that toucheth vs neerer nor that doth more straightly binde and knit vs togethers than the societe and vnion of Iesus Christ being all bought with one bloud all brethren come out of one like stock all regenerate by one only baptisme nourished with like sacrameÌ„ts iudged by one Iudge trusting to
comforte vs and maketh vs to disgeste the more easily the incommoditie of our carefulnesse if wée goe to the warres she alwayes beholdeth vs with the eyes of hir minde and dothe honour vs and desire vs béeing absent and séemeth as though she were transformed into our selues if wée bée vppon our returne she receyueth vs and entertayneth vs with all the delicates and daynties she can deuise in suche maner that if wée should say the truthe it séemeth certaynly that the woman should bée a gyfte and comforte sente from heauen aswell to assuage the heate and lustinesse of our youthe as for a comforte and laste refuge of our age And where Nature can not giue vs but one father and one mother marriage doth present vnto vs many children who doo reuerence and honour vs and wée holde them as deare vnto vs as our owne fleshe who when they are yong and little ones doe with their pratlings in learning to speake and others their toyes and fantasies giue vs such pleasure and contentation of minde that it seemeth nature hathe giuen them to vs as things to deceiue the time and to passe ouer parte of this our miserable liues If we be asséeged with olde age a thing that is common to all men they doe comfort and relieue vs therein vntill death come and then they render vs to the earthe from whence we came they be our bones our fleshe and our bloud and séeing them we behold and sée our owne selues who do make the memorie of vs neuer to die and do as it were make vs immortall And further they do procreate and engender others after vs as do twigges that are cut off from any trée and grafted vppon an other bring forthe the like Some nice persons will allow very well of mariage that it is holy commendable and profitable for the conseruation of our liues so farre foorthe as it be well accomplished in all pointes and that nothing goe a wrie but if it chance the woman to be vnhonest the children vnhappie and out of order with suche other incommodities which oftentimes accompanie the marriage what rage what furie what Roses among thornes what Worm wood with Honey what pleasantnesse mixed with bitternesse is there then say they But I do fully answere such nice Gentlemen that be so curious in their affections so delicate in their pleasures and that thinke nothing well excepte it be seasoned with the sauce of their owne appetites that such Eclipses and infirmities that continually folow in mariage doe not procéede of the cause of marriage it selfe but often times of mannes naughtinesse according to the olde Prouerbe whiche sayth an euill man maketh an euill woman which Cato a very seuere man in al his doings but yet iust and right in this dothe confirme saying that it is a more harder thing to finde a good husbande than a good Senator Bicause that the most part of women that are become vitious are commonly infected and made naughte by the wanton liues and euill examples of their husbands who ought to be as lampes that should shine vnto them by the well ordring their manners For if they be spotted or defiled with any maner of vice or crime it is very contagious and dangerous for their wiues Behold loe how often times we doe accuse matrimonie that is pure and neate in it selfe which if it had a tung and coulde speake wold complaine of vs Petrark a great reuerencer of chastitie in his Dialogue of the remedie of aduerse fortune wryteth that it is very seldome seene a wanton husband to haue a chaste wife as contrary a wise and chast husband an vnchaste wife which thing Plutarch confirmeth in his connubial precepts when he saythe that the husbands that is giuen to be common and that giueth himself in pray to other womē he setteth an ensigne and marke at his gates to conuey others to do the like to his owne wife S. Augustine that greate Father of the Churche in his Booke De ciuitate Dei exhorteth men to be the same to their wiues that they woulde haue their wiues to be to them if you desire sayth he to haue your wiues modest chaste and sobre you which are the heades and chéefe must giue the first testimonie and example in your selues and yet he concludeth that very hardely any chaste man shall bridle a vicious and an impudente woman or a wise and discrete man a foolishe woman bicause oftentimes God dothe punishe the one of them by the other which lesson Seneca the moste vertuous of the Ethnicke Philosophers did not forgette to haue in remembrance when he wrote to Lucillus who prayed him he woulde teache him to make a drinke and the certaine receipte therof without any poyson therein which should haue vertue to cause him to be beloued of his wife without vsing any sorcerie or inchantment Wilt thou be beloued and honored of thy wife sayd he loue hir and intreate hir courteously and gently for I doe assure thée there is neither charme sorcerie nor any other medicine more méete or apt to win hir than to vse such measure of loue towardes hir as thou doest couette to receiue of hir againe Notwithstanding al these aucthorities afore rehersed yet I am well assured that many wil not be satisfied nor answered in those things for there are some that stand so much in their owne foolishnesse that thinke they shall win themselues great fame to inuey against mariage who for the better proofe of their mater wil alleage many wicked marriage and vnluckie matches greatly displeasing God wherin ther hath ben foūd some women so dissolute so far out of order in their liues that they haue not thought it inough to violate and breake the matrimoniall honor but also as women rooted in all mischeefe haue poisoned killed murthered their owne husbands yea and embrued their handes in the bloud of their naturall children a thing so detestable that the Historiographers haue had in horror and greatly feared to put the same in wryting But I will desire suche curious gentlemen that folow the nature of Serpents turning all that they touche into venime that they will put in ballance against these monstruous marriages whiche they speake of an infinite numbre of other mariages so wel matched accomplished in al things that it séemed that heauen nature did take great paine to frame them for a testimonie of their worthinesse and that in suche sorte that neither death nor time it selfe that putteth all things in forgetfulnesse cannot take away the memorie of them amongs mē As for example the loue of Alcestes with hir companion the loue of Iules with his Pompey Parcia with Cato Artemisia with hir spouse Hipsicrates with the great king Mithridates and many others rehearsed in the holy Scriptures which haue bene so ioyfull to them that they haue not onely triumphed and reioyced in the sorowe and tormentes hapning vnto them for the same but euen in deathe it selfe
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
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