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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

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

a true mirror or glasse to loke in and to bring them to vertue for the first battell and triumph that they should make entring into their kingdomes ought to be against their owne proper lusts and concupiscences vtterly to represse and beate downe the same and wholly to cut off the causes whereof they growe which if they leaue vndone their stay and bridle shal be of so little force that they wil bée caried away and sodainly vnlesse they be very vigilant and haue good regard to themselues they wil be thrown downe headlong into a perpetuall Laberinth of vice wickednesse But to the contrary if in the beginning they striue manfully fight against the same no doubt without any difficultie they shal become victors of their affections and passions hauing thus vanquished them they shall greatly triumphe that they haue so subdued and ouercome themselues with gret felicitie and honor shall from time to time reioyce in that most excellent and glorious title name of a king The gret king Salomon doth likewise teach them in his Prouerbes where he sayth that the pacient man is better than the strong hée that can rule himself is more worthie than he that winneth cities Agesilaus King of Lacedemonia as ye may rede in the Gréek histories sayth oftentimes that he which cōmandeth his owne affections and doth know how to subdue them vnder the vse of reason is worthier cōmendatiō thā if by force of armes he had brought vnder his obeysaunce most famous cities Afterwardes he addeth therevnto this reason that it is more praise worthie for a man to maintaine himselfe in libertie than to take it from others bicause sayth he that the man which doth master his owne affections and commaund his desires is the very defender of his owne libertie and kepeth himselfe that he fal not into the seruitude and bondage of sin And he that spoyleth people and ouerthroweth cities doth nothing else but trouble the quiet take fro them their libertie gotten long afore by cōmon right course of nature And therfore what is he that vnderstanding the bloudie life of Nero vnder whose gouernement the Romaines haue bene vnnaturally entreated will not by and by haue him in horror and iudge him vnworthy of the empire whose life hath bene so farre out of order and so infamous that in steade to haue made the Royall dignitie famous it hath bene by him darkened and polluted Who is hée that dare be so hardie by any reason to giue commendations to that great Alexander who by an infamous and an insatiable desire had subdued and brought vnder subiection the whole worlde yet could not refraine from wrath and drunkennesse What shal we say further of the inuincible Hercules that hauing ouercome the dreadfullest and most monstrous things of the erth was in the ende vanquished with malice and hooredome beholde loe these our domestical enimies which daylie do make war with vs they holde vs besieged round about and be encamped in the inner parte of our soules They be those whiche the Prophet Micheas speaketh of when he sayth our chiefe enimies bée the domesticall enimies and they be those which we ought first wholly to destroy before wée enter into the campe to assayle our forraine enemies they be those things also wherof Xenophon speaketh which will take from vs our most desired libertie and bring vs into perpetual seruitude and bondage Let vs hearken therfore a little vnto the instructions of that diuine Philosopher S. Augustine in the fourth book De Ciuitate Dei who after hée hath made a long dyscourse of that matter hée concludeth in the ende as followeth if thou arte a good man sayeth hée although thou arte bounde in bodie yet thou doest enioy all libertie but if thou bée a wicked man althoughe thou were Lorde ouer all the worlde thou arte bonde not only to one man onely but to as many maisters as thou hast vices and S. Peter giueth vs good testimonie thereof when he sayth that hée which suffereth himself to bée vanquished of any thing is bonde to it S. Iohn likewise sayth he that committeth sinne is bond to sin That Ethnike Cicero did well vnderstande the same although he was not illuminated with the light of the gospell but onely guided by a certaine instinction of nature when he sayd in his Paradoxes Howe shall it be possible for any man to commaund others that can not rule and gouerne himself and that can not first bridle his owne desires concupiscences pleasures frowardnesse couetousnesse and suche other like infections of the minde therefore saith he he that will take vppon him the gouernement and rule ouer others let him firste abandon himselfe of suche passions whereunto he is most subiecte and then he may the better afterwards frankly and boldly commaund others Isiodorus that graue author saith that the name of Kinges hathe taken his first denomination of this world to rule and gouerne but when they doe forget them selues and omit to do their indeuor or that they do defile this dignitie royall with wickednesse they be vnworthy the name of suche honoure And Boetius in his consolation of Philosophie by these verses which folowe doothe teache vs very wel the same which I do set forthe in Miter to the ende I would the better confirme the grace of the Authour who hath a better apparance thus than in prose He that desires to be esteemed and had in greate renowne His carnall minde must still subdewe and wanton lustes beate downe For thoughe his power extende so farre as vnto INDIA lande And of his lawes as they are bounde They still in awe doe stande And that the farthest ile by sea which THILE hath to name Should vnder his subiection be and he to rule the same Jf he can not his vice represse and wicked thoughtes restraine Hee hath no power on himselfe nor might in him doth raigne Horace likewise that great learned Poet sayth in his Odes that the regiment of him who doth commaunde and subdue his owne affections is more triumphant than his that hath the monarchie of the whole earth Thou shalt of thy selfe a greater conquest make To subdue thy flesh and lustes therof forsake Than if by all thy mightie force and powre Thou shouldest of the whole worlde become Emperour And Claudius that excellent Poet wryteth to the Emperor Theodosius as followeth If thou wilt mightie bee flee from the rage Of cruell will and so then keepe thee free From the foule yoke of sensuall bondage For though thine Empire stretch to Indian sea And for thy feare trembleth MEDE and ARABIE If thy desire haue ouer thee the power Subiect then arte thou and no Gouernour Jf to be noble and high thy minde bee mooued Consider well the grounde and beginning For he that hath in heauen eche Starre fixed And giues the Moone hir hornes and eclipsing Hath also made thee most

to what purposes he imployed the reuenue of his realme for it was one of the most opulent Monarches that euer was and as he passed all others in all kinde of impudencie so did he excéede all men in hys dispenses for you shall not reade in the Historie of any Author what so euer he bée that there hathe benne founde eyther Emperoure King or Prynce so prodigall in foolishe and excéedyng expenses as he was who as they say that haue written of his lyfe made neuer any banquette after he was Emperour that coste hym not aboue thréescore Markes of golde which after our account is two thousande and fiue hundred Duccates and all the delicious and moste delicate meates that he coulde fynde he woulde haue as the Tonges of Pecockes and Nightingales the Combes of the Cokes the genitories of all the moste rarest kynde of Byrds that coulde bée had and woulde cause hys Table to bée furnyshed withall and woulde eate of them saying that there was no sause so good as costlynesse And he thought it not sufficient for to féede hym selfe with suche delicates but he woulde cause hys housholde seruaunts also to bée fed with such rare kinde of meates as the Lyuers of Pecocks egges of Partriches and Phesants and suche other kynde of viands which were good for none other purpose but to prouoke the stomake to ouercharge the same and in the ende he was so blinded in his voluptuousnesse that he caused his Beares and Lyons to bee fed with suche kinde of meate he was also so pompous and costely in his garments that as you may reade he neuer ware commonly one garment but one day and he was ordinarily clothed with golde or purple enriched and beautified with all kinde of precious stones And as touching the rest as the vtensiles of his house they were all either of golde siluer Iasper Brouze or Porphire yea euen too the pottes which he vsed for the excrets of his body and he was in the ende giuen vp to suche a reprobate minde that when he wente to horsebacke he woulde cause the ground to be couered with the limal of golde or siluer thinking the earth to be vnworthy to serue him as a footestoole or to touch his féete Beholde lo in summe the principall poynts of the lasciuious lyfe of this miserable Emperour who in the end by the diuine iudgement of God was payed with an hyre worthy his tragicall lyfe for he was killed by his owne seruaunts and carried throughoute all the stréetes and market places of Rome afterwards hauing a great stone hanged about his necke was caste into Tiber by the consent and agréement of all the people hauing his body for an honorable funerall buried in the bellies of Fishes Now hauing declared vnto you very exactly the maners and dooings of Heliogabalus Emperour of Rome it shall not bée straunge folowing our purpose to rehearse in this behalfe the crueltie and tyrannie of Astyages king of Medes little or nothing inferiour to the other aforesayde who dreaming one nighte a certayne dreame concerning his daughters childe which dreame he thought he mighte not well disgeste fearing that hereafter it woulde take effecte determined to preuent the childes fortune And to the ende he mighte the better bring the same to to passe he caused Harpagus one that he loued best of any in all the Realme to be called and deliuered to him the same childe in secrete and commaunded that he shoulde kill him by one meanes or other oute of hande for certaine causes which he would not disclose to him at that present and not to make any man priuie therunto Harpagus hauing receiued this charge began to haue a maruellous combate in his minde for as the pitie he had of the yong infante did drawe him on the one side so the crueltie and feare of his maister did threaten him on the other side but reason did take so muche place with him in the ende that he was persuaded not only to saue the life of the childe but also to cause it to be brought vp in some secrete place from the knowledge of his maister yet he coulde not handle the matter so finely nor so secretely but that in the ende Ast●ages had vnderstanding that Harpagus contrarie to his duetie as he thoughte had saued the life of this childe Which thing he did dissemble for a time with so good a countenance towards Harpagus that he thought him selfe without all suspition Afterwards vpon a day he made Harpagus to dine with him hauing before caused one of his children to be slain which he had made one of his Cookes to dresse as thoughe it had bene some other meate and caused it to be serued at the table withoute any knowledge to Harpagus wherof he ate very willingly But Astiages insatiable in his cruelties was not satisfied that he had made him onely eat the bodie flesh of his owne childe but further he caused his féete and head to be put into a dishe and serued likewise to the Table to the entente he mighte knowe what he had eaten and thus sitting at the boorde he demaunded of him in mockerie if he thought his meate were good To whom Harpagus fearing to haue a woorse mischeefe at his handes answered modestly that all things were good at a kings table Hauing ended these cruelties of Astiages we shall not doe Maximilian another Emperor of Rome any wrong to put him in the Theatre amongs the others who bisides an infinite numbre of cruelties wherin he was delighted ordinarily he had one in common that passed all the others for he caused the bodies of men being aliue to be tied with the bodies of dead men face to face and mouthe to mouthe and so left them togithers till the dead body by his putrifaction had killed the liuing body The Emperor Tiberius who shal make an end of our examples of crueltie seemeth to me to haue passed all the others in crueltie that the Historians at any time haue euer made mention of For he commaunded vppon paines of deathe that thing which I read not of any other but of him only that no man should lament wéepe nor sighe or make any semblance of sorowe for those which he put to deathe innocently And he had those that were purposely deputed in all suche cruelties as he did execute that had none other charge but only to marke and beholde all aboutes if there fel any teares from any bodies face or if there passed any sighes from any or whether they gaue any manner of signification of heauinesse or greefe for the same which if they did they shoulde sodenly be caryed to the place of execution and to be punished with the same paine that he was whose innocencie they did lament After when he was well satisfied of suche kinde of Martirdomes he would then deli●e to deuise some others as farre from all humanitie as the others For he would make those that shoulde be executed to

drinke without al measure before they were ledde to the place of execution and after they had well drunke he would cause all the conduites of their bodies to be bounde and tied that they should not make their water and so would leaue them languishing vntil they shuld die with extréeme rage and paine And all Virgines that were condemned before they came to the place of execution to suffer he woulde alwayes cause them to be defloured with his varlets that with their liues they mighte also loose their virginitie I coulde likewise reherse the crueltie of Phalaris king of Cicilia and of many others that did murther an infinite numbre of innocentes causing them to be put into a Bull made of brasse with fire round about it to the intent that the pacients within being in their tormentes might make a noise like the roring of a Bull least that vsing their accustomed voices they shoulde moue the assistantes to pitie But it shall suffise amongst so great a numbre of suche kinde of tirannies that mighte be gathered out of the Histories to haue rehearsed only these fewe to the ende that Princes and all others that shall vnderstand these abhominations shuld take heede that they do not headlongs cast themselues into the ditch where others are falne before them The twelfthe Chapter A Treatise of Peace and VVarre and the difference of the one from the other things necessarie to be red by Princes and Magistrates that haue the gouernment of Realmes and Common vvealthes PEace is moste chiefly to be desired of all Princes for the good gouernemente of their realmes and dominions and there is no one thing that doth more continue the same and conserue the dignitie royall of the Prince than to keepe the subiectes in vnion amitie and concord and the prince to shew himselfe louing towardes them as he desireth to be béeloued and honoured of them againe For there is no defence force or pollicie that maketh the Prince more strong and more redoubted than the loue quietnesse and good will of his people and subiectes with the which being fortified and armed he shall be without all such suspition and feare as commonly Princes are subiecte vnto And nowe for as muche as many Historians bothe Greekes and Latines haue very aptly taughte the manner howe to make warres I wil not intreat thereof at this present but rather exhorte all Princes to flie from it as a thing moste daungerous and pernitious to all common welthes But to the end they may the better learne to abhorre the one to embrace the other I will manifest to them by sundrie Examples as well the damages and inconueniences of the warres as also the contrary howe requisite and necessary a thing peace is and the commodities thereof Being as it were the spring and fountaine of all humaine felicitie gouerner and nursse of all that the vniuersall worlde containeth Peace I say giueth being and strengthe to all things shée kéepeth and conserueth them in suche sorte as without hir aide and helpe in one instante they woulde be ouerthrowne destroyed and spoyled for by hir aide the lande is tilled the fieldes made flourishing and gréene the beastes féede quietly Cities be edified things ruinate be repaired antiquities be augmented lawes be in their force the common wealth flourisheth religion is maintained equitie is regarded humanitie is embraced handie craftes men be set a woorke the poore liue at ease the riche men prosper learning and sciences be taught with all libertie youthe learne vertue olde men take their rest virgines be happely married Cities and Townes be peopled the world is multiplied But I pray you O mortal men that haue any sparke of humaine nature enter into your selues iudge if it be not a mōstruous and prodigious thing that nature hath bred and brought forth a liuing creature only capable of reason hauing certaine similitude of the Godhead onely borne to loue and concorde and yet alwayes peace is better receiued amongs other brute beasts than with him and beasts although they be depriued of the vse of reason yet they liue quietly in peace and concord one with an other And that it shall be founde true marke the Elephant séeketh the companie of the other Elephantes The Cranes and Storkes haue a certaine confederacie and aliance togither by the which the one dothe aide and comforte the others The Antes and Bées haue one common wealth and pollicie amongs them yea and the most fierce and cruell beastes of the earthe what brutishnesse so euer they be of doe not so muche degenerate from kinde that they pursue one an other For one wilde Bore doth not by violence take an other One Lyon dothe not dismembre an other One Dragon doothe not exercise his rage against an other One Viper dooth not hurt an other And the concorde of the Wolues is such that it is receiued in a Common prouerbe And further if we will be indifferent iudges and wel consider the vniuersall order of nature we shall not finde in any parte therof but very Harmonie peace and mutual concorde Let vs marke well the sphéeres and celestial bodies that although their motions be sundrie and in like manner their properties and forces contrary yet it is so that they doe regarde mutuall vniformitie amongs them and doe performe and ende their courses and reuolutions by times appoynted and determined for them by nature and what are more contrary amongst them selues than the foure Elements yet alwayes they haue suche a Simpathia and accorde amongs them that they doe keepe themselues in one certaintie compasse and course withoute hurting or anoying the one the other The fire dothe not consume the aire but dothe nourishe and kéepe it in his bosome The aire enuironeth the water and by a mutuall embracing dothe enclose it and keepe it within certaine limites as likewise the water doothe the earthe And can there be founde in all the order of nature any thing more vnlike than the bodie and soule and yet alwayes they be so well conioyned and tied togithers that they cānot be separated by any other meanes than by death And these things in like manner doe not only appeare in sensible and liuely things but also inuegitable things as Plantes and Trees in the which we must acknowledge certaine similitudes of great concord amitie For amongs many plantes and trees if ye take away the males and kéepe them from their females they wil corrupt and wither and so continue in perpetuall sterilitie as we see at the eye the Vine dothe embrace the Elme and dothe reioyce and delight of her presence Likewise the Iuie is so amorous of certaine trees that it keepeth them companie after they are deade and withered And what things are so far●e from feeling as the stones be And yet those that are the greate searchers of Nature haue acknowledged some sparke of secrete amitie in them for the Adamante loueth Iron and draweth

mo● 〈…〉 A notable sentence i● Plato in his bokes of a comon wealth The emperour Seuerus a great louer of Justice Domitianus empe●our e●●nte to the poore and a greate fauorer of the rich Such as buy their offices in greate sell afterward by retaile The emperour Seuerus a great enimy to corrupt iudges Alexander Seuerus dyd punish his secretory for abusing Justice Cambises king of the Persians caused a Iudge to bo fleyne bycause he dyd peruert iutice An exhortacion of Salomō to Judges Wisdom ca. 6. Tiranny chief enimy to Justice Wherin the good prince differeth frō the Tyrant Aristotle in his pollitikes Qualities required of good princes The monsterous life of Heliogabalus according to the testimonie of many aucthor● An abominable desire of an emperour An incredible expens●● of Heliogabal●s The child that is here mentioned was so muche fauored of fortune afterward that he was surnamed the great Cirus king of the Persians as it is amply declared in Herodotus The cruelty of Astiages king of the Medes The cruelty of Maximianus Emperour of the Romaines The cruelty of Phalaris king of Cicilia The force of the prince cōsisteth in the vniō and cōcord of the subiects The aucthor perswadeth princes to flie from warr●s Peace the spring and fountaine of all humaine felicity Man only borne to loue and concord Brute beasts do liue more quietly togethers than men The descriptiō of the concord of beasts Peace amōgs wolues and other furious beasts of the earth Peace amōgs Elements The description of the coniunctiō of the body and soule The Vine amorous of the H●●e Take the males from the females ●●o a many plants and they will be come barren The Adam●nt lo●eth yron The amity betwene gold and Mercu●● The wicked 〈◊〉 haue 〈◊〉 ac●●●● 〈…〉 A marueilous effi●acy of the eyes to concyl●at amysse among men Only man doth ki●se laugh and weepe Man is giuen to felowship and enimy to carefulnesse and solitarinesse The amity coniugall is more excellent than any other loue is Man is so fible of himselfe at his birth that without the helpe of others he should be deuoured of brute beasts A description of the incredib●e amity of fathers towards their childrē The aucthor doth shewe by order the cōtentions and debates that is at this day in the estates of this our life Discord in mariage Dissention and discord euen amongs them that professe learning The author doth condemne the contentions and strifes that one schole hath ageinst an other and specially those that write apologies inuectiues or Satyres The inward and domesticall enimy of men Esay 5. psal 17. Psal. 75. Corin. 1. ca. 13. At the birth of Jesus Christ the A●gells did pronounce peace Math ca. 10. Iohn ca. 13. Iohn ca. 20. Iohn ca. 14. In the frame of mans body composed of contrary things there is peace harmony and cōcord Math. 5. An exclamatiō gathered vpon the gentlenesse amongs brute beasts the better to bring men to loue and cōcord Beasts do defend themselues none other way but by the armor that nature hath giuen them when they fight Beasts do-not combate for light caus●s as men do but when hunger doth inforce them or if any mā goe about to hurt their yong ones An allusion of the prayer of our Lord. An exhortaciō to princes to flye frō warre with a description of infinite euels and mischiefes that growe ne●●● A comparison of the warres of beasts and men The calamities and miseries that followe warre are here described These last be the reasons of S. Augustine in his booke de ciuitate dei where they be amply described Gentle reader haue good regard to this that doth followe for thou shalt finde a maruellous doctrine therin touching the miseries of our humaine life The victories that christians haue one of an other are most lamentable A maruellous worthy and noble saying of an Ethnicke Emperour A maruellous p●●ssance of sinne which doth cause them that haue neither God nor law faile the scourges the of 2. Kings 24. Of warres come pestilence and famine Math. 24. 1. Cor. 1. Notable sentēces wherin is declared that which ought to make christians to liue in loue and cōcord togethers Esay 5. Psalme 80. Iudic. 3. 4. Kings 17. 4 Kings 24. Ozee 4. Esay 5. Ioel. 2. ●acharie 3. Ieremy 3. Esdras 1. 2. Kings 15. Prouerb 21. He perswadeth the ministers of the Church to preach peace to princes Esay 52. 1. Timoth. 2 Baruch 1. Ieremie 29. 2. Kings 17 3. Kings 52. Ecclesiast 3 5 Vice must be resisted in the beginning Gene. 6. Num. 25 Iudges 20. 3. King. 11. An olde mā to be lecherous is detestable before God. Ephesians 4. 1. Cor. 6. The obedyen●e that women owe to their husbands 1. Peter 3. 1. Peter 3. Caesar in his commētaries Women fauored of God. Cato seuere in all things doth defend that any mā should hurt a woman Women did neuer bring any error in to the church as men haue done The first miracle that euer Christ dyd was at a mariage The priuilege of maried folks This ought only to be vnderstood of the husbāds A certaine similitude of mariage in insensible things without life The brute beasts that are without reason haue a maruellous affection to their fawnes The loue in mariage surpasseth all the loue in the world The vertuous husbāds giue occasion to their wiues to be discrete and wise A louing drink to cause a man to be beloued of his wife An answere to them that do cōplaine of mariage The patiēce of Jesus Christ towards his creatures Ethnickes patiēt in iniuries don to them