Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	good_a	lord_n	9,702	5	3.6330	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69098	A most excellent hystorie, of the institution and firste beginning of Christian princes, and the originall of kingdomes wherunto is annexed a treatise of peace and warre, and another of the dignitie of mariage. Very necessarie to be red, not only of all nobilitie and gentlemen, but also of euery publike persone. First written in Latin by Chelidonius Tigurinus, after translated into French by Peter Bouaisteau of Naunts in Brittaine, and now englished by Iames Chillester, Londoner. Séen and allowed according to the order appointed.; Histoire de Chelidonius Tigurinus sur l'institution des princes chrestiens, & origine des royaumes. English	Chelidonius, Tigurinus.; Boaistuau, Pierre, d. 1566.; Chillester, James.	1571 (1571)	STC 5113; ESTC S104623	160,950	212

dishonour the name of the Lord than the hatred thou hast agaynst thy neighbors That his kingdome should come how are we so bolde to pray for the comming of the kingdome of Iesus Chryst when that Dauid the wise Prince feared in such causes to present him selfe before God we rather oughte to desire that the mountaynes should fall vpon vs to couer vs than to appeare before the iustice of God béeing so polluted with the effusion of the bloud of our neighbours That his vvyll should be done in earth as in heauen he did driue the Angels out of heauen for their disobedience agaynst him and beeing vppon the earth he preached none other thing but peace and yet thou arte enimie to thy neighbour thou doest pray that he woulde giue thee this day thy dayly breade How darest thou demaunde breade of the father of heauen when thou burnest the Wheate and Houses of thy brethren Thou eatest hys trauell and yet thou destroyest hys substaunce but oh good Lorde why do we not tremble when we desire hym he would pardon vs our offences as he wold we shold forgiue others when wée be so far from forgiuing that we go to murther oure brethren Wée praye to him also that he woulde deliuer vs from temptation and yet we oure selues tempte oure brethren and put them in great peril And lykewise we pray to him to deliuer vs from euill and go dayly aboute nothing else but wickednesse and mischief Hauing now shewed certaine principall poynts of such things as appertained to the declaration of the commoditie and profit that peace dothe bring I will nowe declare what warre is and what glory and fame they carry awaye that do exercise it to the ende that comparing the one with the other you may iudge how damageable and pernicious it is to mankynd Will ye vnderstand what warre is thinke that you sée before your eyes a great company of men assembled togithers with pale and drousy faces hydeous and horrible with barbarous cry eyes al burning and flaming prouoking wrath and anger the noyse and ratling of armour with an horrible thundring of cannons then a furious assault all full of rage and fiercenesse a slaughter of the dead some dismembred other some lying vpon their felowes half dead the fleldes all couered with dead carkases the flouds and riuers all stayned with humaine bloud one brother oftentymes fighting against an other kinsman against kinsman fréende against fréend all set on fire one to slay the other and yet scarsly haue any cause of enmitie betwéene them Wilte thou vnderstande further the very spectacle of the warres howe pitifull it is Haste thou séene the conflict betwéene the Beare and the Lyon or any other beasts of contrary kynde what fretting and foming what crueltie is it to sée them dismember and pull in péeces the one the other how muche more straunge is it to sée man ageynste man so furious one ageynst an other and as it were transformed into a brute beaste and all to exercise his rage and crueltie vpon his neyghbour besides an infinite numbre of other euils and mischefes that depend thervpon and those poore simple people who haue buylded made and garnished so many faire and beautifull Cities haue gouerned and ruled them and by their trauell and labour haue enriched fortified and maynteyned them Euen by reason of these outragious warres and controuersies they sée them sometymes in their owne presence made ruinate defaced and throwen downe their cattall taken from them their corne and fruite of the earth before it is ripe cutte downe their townes and villages brente and that whiche is more cruell and inhumaine oftentimes they bée killed and slayne And when there is preparation made for the warres euery manne is afrayde and in continuall daunger and when the same is in execution there is no famylie that doothe not lament and weepe and tast the miserie thereof For then the handycrafts waxe colde the poore be constrained to fast and die of hunger or else to haue refuge to vnlaufull exercises to help and sustein their liues the virgins be violated the chast matrons remayn bareyn in their houses the lawes be still humanitie is extinct equitie is suppressed religion is cōtemned the sacred places are prophaned the people pilled the poore olde men bée captiue and sée their children slain before their eyes the yong men are out of order giuen to al kinde of wickednesse yée shall fynde an infinite number of Widowes and as many fatherlesse children the Prince is enuyed and the common people béeing oppressed with taxes and subsidies conceyue hatred agaynst him and all is full of murmures and curses And I pray you mark with what difficultie they entertaine so many strangers men of war what prodigalitie is vsed in expenses for the preparation to the warres as well vppon the sea as on the lande what laboure and toyle is there vsed in making of Fortes bulwarks and rampiers clensing of dyches preparing tentes carrying munitions charyots cannons armoures and other suche diuellishe deuises for the warre continuall making of watches and setting foorthe of scoutes and suche other like exercises of warre not without continuall feare and perill wheresoeuer they bée and yet speaking nothing of the infinite trauell of the poore souldiers and their maner of liuing whiche is so austere and cruell that euen the very beastes are not so muche troubled as they are For the sely beastes hyde themselues the night tyme in the caues of the earth but the poore souldier watcheth almoste continually and if by chaunce he taketh his rest it is eyther at the signe of the Moone or the signe of the rayne frost snow or wind and he must always haue his eare at the grounde to harken and watche as the aspis doth least he be surprysed he endureth hunger heate and cold and when he vnderstandeth the heauie token of the battell he dothe thinke to himselfe that he must eyther receiue sodein death or else kil and murther his neyghbour and thus for vj. Crownes in the moneth he bindeth himselfe to the hazarde of the blowe of the Cannon so that amongs all the seruitudes and slauerie of the worlde there is none like or to be compared to the miserable lyfe of a souldier Alas was it not sufficient that nature had created man poore and miserable subiect to many calamities and miseries but further we our selues must adde warres for a more burthen or mischief so straunge and pernicious that it passeth all others a mischief so plentifull fertile that it comprehendeth in it self all kinde of euil a mischief so pestilent and contagious that it doth not only afflict the euil and wicked men but also layeth his most cruell blowes vppon the poore innocentes Plinie that graue aucthor and many other haue lest vnto vs in writing that notwithstāding two thousand yeres past the physitions had discouered thrée hundred kindes of diseases or more wherevnto mans body is subiect and

that was prepared for thē in this miserable world We reade the like of the Indiens Cesiens Cautiens Gymnosophists Brokmans and Thracians who did praise that day of the death of those that haue liued vertuously and not the day of their natiuitie as the Greke Poet doth shewe vnto vs in his Boke of Epigrams as foloweth Aboue all lawes and orders of olde dayes Whereof the mynde to this day is not worne The Thracian worlde J most commende and prayse That bad men weepe when children there were borne As token true of woe in lyfe to come But on that childe whom once the graue had wonne They bad men ioy when suche a one was ded As witnesse iuste that all his wo was fled Plato the moste worthyest of all the Ethnike Philosophers vnderstanding the little affinitie that the body hathe with the soule doth call it the Sepulchre wherein the soule is buried and sayth that death is nothing else but the very porte of immortalitie who did so well dispute of the miseries of this transitorie life and of the felicities that are prepared for vs in the other that many reading his Bookes of the immortalitie of the soule did maruellous willingly séeke their owne destructions some casting them selues downe headlong from a highe rocke into the sea to the ende they might taste and enioy the celestiall riches which are promised for them in the seconde lyfe as it is confirmed by a Greeke Epigram of Cleombrotus Cleombrotus that from a highe Mountayne Threw him selfe downe to breake his necke thereby What was the cause but that he thought it playne Myserie to liue and happie life to dye Grounding him selfe on Platos minde and skill That sayes the soule abides immortall still Adding hereto that Socrates had taught How that this life is to be set at naught But these matters would not sée no vnto vs any thing straunge nor maruellous if wee would consider how that S. Paule béeing stirred vp with a Spirituall affection desired to bée dissolued from this terrestriall prison to triumph in heauen with Iesus Christe his Captayne and redeemer And that great prophet Ionas who prayed the Lord that he would separate his soule from the body bicause sayth he that death séemeth better to me than lyfe Marcus Aurelius Emperour of the Romanes no lesse to be accounted a Philosopher than he was a worthy Emperour hauing proued al the passions rigours and calamities wherevnto the whole life of man is subiect did confesse frankely of him selfe that in 50. yeres which he had liued he neuer found any thing in this world wherwith he was satisfied or cōtent saith thus I will confesse this one thing although it shal be some infamie vnto me but peraduenture hereafter profitable to some others that in 50. yeres of my life I haue tasted all the wickednesse and vice of this world to see if there had bene any thing that could satisfie the humane malice affection And after that I had proued al I found that the more I did eate the more I did hunger the more I slept the more desirous I was to sleepe the more I drunke the thirstier I was the more I rested the more I brake the more I had the more I desired the more I searched the lesse I found and in conclusion I neuer desired any thing but hauing it once in my possession I found my selfe maruelously anoyed withal and incontinently wished some other thing so that this our lyfe séemed vnto me so piteous and miserable that as I thinke if any old man that doth leaue this transitore life wold make vnto vs a whole discourse and rehersal of his life past from the time that he passed out of his mothers wombe vntil the houre of his death and the body should recount all the sorowes that it hathe suffered and the soule discouer all the assaultes of fortune that it did abide bothe the Gods and men would maruell at the body that had endured so muche and at the harte that did dissemble the same This doctrine vpon the miserie of mans life thus alleaged by vs is not vnprofitable for it may serue as a myrrour or example to beate downe the hautinesse and high minde of Princes and great Lords when they feele them selues stirred or prouoked to vayne glory for if they would consider the common beginning of all the firste matter whereof we are made and how we bee all continued of lyke Elements bought all with one bloud hauing one common enimie I meane Sathan nourished and fed all with like Sacraments al incorporated in one Churche fighting all vnder one Captayne which is Iesus Chryst trusting in one onely rewarde all subiect to vices and passions and all indifferent to death they would then thinke there is no difference betweene the most vilest creatures of the earth and them selues but only in a litle dignitie caducall transitorie which shall vanish away as the smoke And let vs now mark how the prophet Ozeas doth condemne the insolencie and pride of them that do magnifie and exalte themselues of their mightinesse and great birth Their glory sayth he is all vppon their mothers womb of their conception and birth And the prophet Malachie sayth haue we not al one father are we not created of one Lord and God wherfore is it then that eche one contemneth his brother willing to let vs vnderstande by this their doctrine that this name of noblenesse is a vayne title giuen to men the desert wherof is of none account in the sight of god The wise man writeth in the booke of wisdome in this sort Beeing borne into this world sayth he I receiued the lyke ayre that other men did I was cast vpon the earth hauing the same voyce cry that others had and I was nourished and brought vp in the like paynes and sorowes and there was neuer king or prince vpon the earth that had euer any other beginning in his natiuitie we haue then one beginning one ende S. Iohn Chrysostome one of the most renoumed Doctors among the Grekes vpon thexplication of these words Our father which art in heauen trauelling to pull vp by the rootes these smal sparkes of glory which reigne amongs these great lords princes by means of the glory that they haue in their noblenesse and birthe exhorteth them in this maner Hearken sayth he you ambitious men how the Lord doth name him selfe our Father not father in particular of this man or that mā but willing to introduce one common charitie amongs all men and to conioyne vs all in a celestiall noblenesse had no regarde herein either to riche or poore master or seruant iudge or minister king or man at armes Philosopher or vnlearned wise man or foole but called him selfe father of vs all And S. Augustine vppon the Sermon made of the Mountayne confirming this authoritie sayth that we are admonished by this our cōmon prayer that beginneth

content the readers but is filled with an infinite number of lies contradictions and blasphemies and that so horrible that amōgst all the things that euer haue bin red or heard there cannot be found matter more ridiculous more manifest agaynste the maiestie of God our Lord than is written in this Alcaron so that in it there is no more tast or shewe of any trouth or veritie than is in the tales or fables of Esope and yet notwithstanding the Deuill hath so maruelously bleared the eyes of many that euen now at this daye the greater part of the world doo repose thēselues on him as on one that hath bin most religious and holy but forasmuch as the truth shal be the better discouered by recitall of eache thing in his place and order I will first begin with the natiuitie of this false wicked Prophet Mahomet The Turkes haue one booke which is called Asear in the which is contained all the life of Mahomet and likewise all his acts from his natiuitie vnto his death his fathers name was Abdola and his mothers Imina his father died before his mother was deliuered of him and his mother died .ij. yeres after he was borne so he was left without father and mother who if she had auerted hir burden she had therby deliuered the christiā common welth from muche mischief and affliction Some do write that he was descended of a noble race others do not accord therunto bycause his mischeuouse life was sufficiēt to infect and obscure al the noblenesse in a whole region he was borne in Arabia his father was neither Iewe nor christian but was a gentile and an Idolater as the most part of the histories do write his mother was descended of Ismael the son of Abraham which he begat of his maiden Agar so he was a Iewe borne he had in his youth a maruellouse lyuelinesse of spirit and such a memory that he did redily comprehend any thing that was sayd or shewed vnto him he did by his great diligence and by the quicknesse of his wit lerne both the old and new testaments at the age of xv yeares he made iorneyes often times into Persia Syria Palestine and to Cayre and into many other countreis with a certein marchaunt who being dead he tooke in mariage his wife had .iiij. children by hir after when he was at the age of xxx yeares he vsed euery day to go into a caue and there kepte such a maruelouse abstinence that he became therewithall euen almost madde with ouermuch fasting and as some men write beeing in this caue he commoned with certeyn wicked spirites And one day béeing as a man desperate woulde haue caste him selfe downe headlongs from the toppe of a Mountayne by reason of certayne visions that hée sawe whereby hée was greately troubled and vexed The Turkes also wryte in the abouesayde Asear that Mahomet béeing then foure yeares olde woulde dayely goe a Fishing with little children and once béeing alone in a field by himselfe the angel Gabriel apparelled all in white appéered vnto hym in the forme of a man who takyng him by the hande withdrewe him asyde and with a sharpe and fyne edged rasour opened his breast and tooke out his harte oute of the whiche hee also tooke a certaine blacke spotte of bloud which is the cause as the Turkes affirme that deuils and yll spirites assault or attempte men for it is common to all menne by nature to haue the aforesayde spotte or stayne whiche doone incontinently the Angell cloased vp agayne his harte and put it into his woonted place clensing and spurging thereby his hearte to the ende that neuer after he might be subiecte to any suggestion or temptation of the diuell Beholde now the fyrste fonde deuise and fable written in the foresayde Asear concerning the beginning of this our Prophete Mahomet Ageyne hée addeth when this Turke Mahomet began to write his Alkaron that the sayd angel appeared to him again saying Mahomet God from aboue saluteth thée letting thée to knowe that thou must bée his Prophet for thou art the moste perfectest of all his creatures and that the angel further shewed him certein letters willing him forthwith to read them to whom he answered that he could not reade Reade said the angel in the name of thy creator With which wordes he vanished away and departed from him So then Mahomet returning glad ioyful to his house in passing thitherwards he reported that all the trées stones and beasts by the way did vnto him both honour and reuerence saying Mahomet thou shalt bée the messenger of the highest He writeth also in his Alkaron in a tretise which he intituleth Alphata a matter more strāge and prodigious than the rest where he affirmeth that God hath forgiuen him al his offences both present and to come And yet not contented with his aforsayd fictions the better to seduce abuse the people he fained that he had bin in Paradise said that on a night being aslepe in his bed with one of his eleuē cōcubins who had to name Axa which was amōgs the rest his best beloued darling herd one knock as a strāger at his dore rising to open it the angell Gabriel al couered with white wings bringing with him a beast whiter thā milk greater also somthing thā an asse which he called by name Alborach said vnto him god saluteth thée hath giuē me in cōmādemēt this night to cōduct bring thée to Paradise there to cōtēplate his most high diuine misteries the angel said vnto him Moūt vp quickly on this beast but the beast drew backwards wold not come néere him to whom the angel sayd why wilt thou not the Mahomet ride on thée I assure thee that a man more perfect neither hath nor shal come vpon thy back to whom the beast answered that he wold not come nigh him onlesse he first wolde promise that he might enter also with him into Paradise whom Mahomet in that behalf did consent to gratify said that he was the first beast that euer should come into Paradise So Mahomet being then moūted the angel toke in hand the bridle trauelling all the night towardes Ierusalē being arriued in the temple there they found al the messāgers prophets of our sauior who honored him besought him to be vnto god an intercessor for them departing out of the tēple they foūd a ladder al framed of certen bright blasing light starres which frō the earth stretched euē vnto heauen it self and the angel taking then hold therof they shortly ascended into the firste heauen whiche was all of perfect siluer beautified with some starres hangyng in chains of gold as bigge to the view as hilles or mountayns so knocking at the gate of this fyrst heauen had it incontinently opened to them where they founde Adam which imbraced Mahomet Thence past they vnto the

I dyd wishe in my heart my lyfe to haue bene lesse glorious so that my deathe mighte bée more honoured for a wicked deathe causeth greatly the lyfe to bée suspected and the happie ende and deathe dothe commonly excuse the wickednesse of the lyfe Nowe wée haue sufficiently manyfested and proued by many reasons and arguments and by sundrie Prophane Hystories how that Kings and Princes are subiect to all infirmities of nature and other accidents of fortune as heate colde hunger sickenesse sodayne death and such● like chaunces as well as the moste vilest and simplest of any of their Subiects and that also they are all vnder one GOD one Lorde and Creator who will exalte the humble and méeke and bring low the fearce and proude and before whom we shall appeare at the latter day to bee countable for our lyues to receiue equally the rewarde of our offences and deserts It resteth now for vs folowing the accustomed maner to confirme the same by the examples of the holy and sacred Scripture in the which we haue many maruellous testimonies how the Lorde did ouerthrow the arrogancie and presumption of proude and hauty Princes Saule who was by the election of God the firste king of the Israelites for his greate pride was ouerthrowen Ozias was in the beginning of his reigne a good and vertuouse man and walked in the wayes and commaundements of the Lorde but when he was in prosperitie and had al things that he could wish and desire became sodenly so infected with pride and blinded with ambition that he tooke vppon him the office of the Highe Priest but for a recompence of his offence he was caste into a Leprosie and taken away aswell from the felowship of his people as the administration of his kingdome Holofernes the proude trusting to muche to the strength of his men at Armes and souldiers would striue agaynst God who shewing by his mightinesse that with the twinkeling of an eye he coulde ouerthrow him suffered Iudith to execute his vengeance and to cut off his head Amon that was so well beloued of king Assuerus that he had the chéefe office of honour vnder him in his Realme through his pride and crueltie going about by all the meanes he could to exterminate and destroy the people of Israell was by the permission of God in the ende hanged vpon the same gallowes that he had prepared for the innocent Mardocheus such are the iudgements of God that when he beholdeth out of his celestiall Throne our humayne state and séeth our great pride and insolencie he doth so chasten vs and pul vs down to the grounde that he maketh vs to be contemned euen of the moste basest sorte That wise king Salomon béeing one of the richest Princes vppon the earth knowing the hurte and damage that presumption and Pride bringeth to them that are infected with all dothe exhorte vs to eschue it and saythe The Lorde will pull downe proude Princes oute of their seates and will set the humble in their places which thing also his father king Dauid did alwayes acknowledge amongs other things saying I haue séene the wicked exalted and lifted vp as the Ceder of Libanus but when I passed by againe they appeared not I searched for them but I could not finde the place where they were If the Kings and mightie Princes of the earth would marke wel this varietie of Fortune and how shée is appliable to mutation who at an instant dooth exalte and lift vp one euen vnto the heauens and at a sodein pulleth downe an other from Scepter and crowne euen into a stinking and pestilent prison they would not be moued to looke so high as they doe Ecclesiasticus doothe witnesse vnto vs that the wise and poore infant is more woorthe than the auncient and foolishe king that knoweth not how to foresée things to come Zedechias the King and his sonne being besieged in Ierusalem by Nabuchodonozar were taken prisoner the towne and the temple burned and had his eyes pulled out of his hed his sonne killed in his presence And in the end him selfe died prysoner in Babilon Nowe to the contrarie that holy Patriarke Ioseph being prisoner loking for none other thing for a comforte to all his miseries but a shamefull deathe was at a sodaine made and ordained Prince and gouernor of all Egipt but to the ende our discourse shall be well beautified with Examples we will set forthe before your eyes many Emperors Kings and Princes that were vnknowne bothe of linage armes force and beginning that haue bene by the fauoure of fortune exalted to the rule of Realmes Kingdomes and Empires And for that the Romaines amongs all other nations haue left vnto their posteritie moste ample testimonie of their noblenesse and vertue we will begin with Tarquinius Priscus a man of a seruile estate his Father being a poore marchante of Corinthe banished and exiled oute of his Countrey and his mother a seruaunte was elected king of the Romaines did ordaine them newe lawes greatly augmented their puissance and shewed him selfe so woorthy a man in his doings that the people thought themselues very happie they had chosen suche a personage to be their king Seruus Tullius king also of the Romaines who did triumph .iij. times for his good successe obtained maruellous victories was the sonne of a poore seruaunt in respecte wherof he did alwayes beare the name of a seruaunt Arsarces king of the Par●hians was of so base a condition and meane birth that his beginning was neuer knowne at any time to his posteritie who being retired from the subiection of Alexander was the first that began any kingdom amongs the Parthians a people muche feared of the Romaines who for a perpetuall testimonie of their king would néedes be called Arsarcidias Antipater that succeeded in the realme of Macedome after Alexander was the sonne of a Iugler as Seneca dothe witnesse vnto vs Cambises that great king of the Persians was descēded of a poore parentage And Darius the first king of the Persians was the sonne of a Carter Midas laboring and ●illing the earth was by the Greekes called from his husbandrie and made king Sostenes was made king of Macedonia although he was descended out of the most basest house of his prouince and notwithstanding many great Princes did couet the dominion therof yet neuerthelesse he was preferred before al others for his vertues Sibaris that was seruaunt to an Inne keeper had in maryage the sister of Cyrus and was made king of the Persians Thelophanes a Carter was chosen king of Lydia Tamberlen that great king of the Scyth●ans in our time who named himselfe the scourge and wrathe of God by whome he woulde execute his vengeance was the sonne of a swineheard Mahomet that firste did driue Camels for his liuing became in the ende king of Arabic All which things and others being wel weighed and considered by that diuine Plato sayd there were fewe

the excellency therof and after they had well beheld the same in all partes it was commended of them all as an excellent and maruellous thing except of two Cardinalles who said that the table was very excellent but that they had their faces made somewhat too redde and to much coloured Raphael being a frée man of spéeche saw that his workmanship was condemned and that by such as had no knowledge to iudge therof sayd vnto them openly My lordes be not abashed though they be a little too red and too muche coloured in the face for I did it of purpose to declare vnto you that in heauen they be as red as you sée them here in this table euen for shame that they haue to sée the churche gouerned by so wicked and euill pastors as ye be with the which answere they were nothing offended An Erle a great lorde in Jtaly did beare very gently the lyke answer of a poore offender that was condemned to bée scourged who moued with pitie to sée him whipped thorow the towne séeing him go very softly sayd to him why goest thou no faster that thou mayst be the sooner deliuered from thy payne But this miserable fellowe béeing vnwoorthye the counsell of so noble a man sayde to him Counte when thou shalt be whipped or led to any kinde of punishment as I am go thou at thy owne pleasure and séeing that I susteyne the payne suffer me to go as it pleaseth mée We haue brought foorth so many examples for mekenesse and gentlenesse that wée feare it dothe offende the eares of the readers it remaineth for vs now therfore somewhat to instructe Princes howe they oughte to temper thys their clemencie least by vsing ouermuche familiaritie they fall into an other euill which will be as pernicious to them as the vertues of true modestie and gentlenesse shall be profitable for all extremities bée odious and there is nothyng that dothe more darken the maiestie of a Prince nor that maketh him more ridiculous than too muche to imbase him selfe as that in stede of shewing the maiestie of his place and to giue examples of his noblenesse and greatnesse he doo not bring himselfe that state that he bée made a pray to all the worlde and fashion himselfe to be scorned and deryded as a mocking stocke to his people and subiectes as that gamster Nero who was so shamelesse and dissolute in al his dooings that in the presence of all men he woulde sing and daunce and somtyme dresse and disguyse himself into the fashion of a Woman thinking that by these his wanton and foolish behauiours he should please his people which things princes ought not only to beware of in their ordinarie conuersations and talkes but also in their garments and other gestures and publike goings which oftentymes be the very and true testimonies of the inwarde harmonie of man as the wyse man very well doth declare vnto vs in Ecclesiastious that the garments of the body the countenance and the gesture do giue sufficient vnderstanding what the man is For which disorders Gregory Nazianzen a man of a singular learning beholding one day in Athens Iulianus the Apostata emperour of Rome béeing but a yong man by the insolencie of his gestures and by the mouing of his membres did sodeynly prognosticate his euill happe to come as it is written in the Tripartite historie for after that he had seen and perceyued his immouable necke the continual mouing of his shoulders his furious and staring countenance his impacient and vnmesurable marching with a greate number of other vnhappie lykelyhodes that did appéere in him the rehersall whereof woulde bring no edifying or profite to the hearers but onely laughter and further a certayne lyghtnesse in him sodenly to condemne those things one day which he had allowed the daye before withoute hauing any certitude or concordaunce in his questions and aunsweres This holy man I say euen as wrapt● with the spirite of Prophecie cryed oute with a loude voyce and sayde Oh what a monster dothe the common wealthe of the Romaines nourishe and bring vp ¶ The tenth Chapter VVhat Iustice is and vvhat profite and commoditie the same bryngeth to gouernemente and hovve that vvithoute the vse thereof Kingdomes can not be called kingdomes but dennes and receptacles for theeues and robbers IVstice hath suche affinitie with the vertue of Clemencie whereof wée haue intreated before that if ye separate the one from the other they shall bée as nothyng and withoute any force or effecte Saincte Augustin a graue author in the Churche of GOD doothe wryte that if wée take awaye Iustice from gouernemente Kyngdomes shall bée nothyng else but very nestes and dennes for theeues For sayeth hée suppresse Iustice in anye Domynion or Kyngdome what bée they then but harboures and places for théeues and where bée places for théeues but in Kyngdomes that bée withoute Iustice Furthermore as Cicero doothe wryte the puissaunce of Iustyce is so greate that euen those that doo repose them selues in wyckednesse and myschiefe can not maynteyne theyr iniquities withoute some parte of Iustice For yf the captaines of théeues and robbers dooe not deuide egally their praies eyther they shal be killed by the reste or else vtterly lefte of them Iustice is a vertue sayeth Aristotle that doothe containe and comprehende all the rest she is only the guyde and conseruatrix of all humaine societie and yéeldeth to eche man that apperteyneth to him no common wealth or humaine policie can be gouerned or mainteyned withoute her ayde and succour Whiche Plato that diuine Philosopher doothe acknowledge in the fourth booke of hys Common wealthe where hée writeth that the most chiefe and moste excellente gifte that GOD hath giuen to men consydering the myseries wherevnto they bee subiect is that they are gouerned by Iustice whyche brydeleth and restrayneth the boldenesse of the furyous conserueth and maynteyneth the innocentes in their simplicitie and rendreth to euery one egally that belongeth to him according to his desertes The Emperour Seuerus was such a louer of Iustice that he neuer made lawe or pronounced any sentence but firste he woulde haue the same allowed and approued by the aduise of .xx. wyse and learned menne in the lawes And as touching such matters as concerned the warres and other martiall affayres he always tooke the aduise and opinion of the moste auncient souldiers and beste experimented Captaines that hee coulde fynde Suetonius vpon the lyfe of Domitianus the Emperour dothe recite many vices wherevnto hée was subiecte but one of the moste cruell and notable that hee was infected wythall was that hée punished the poore and pardoned the riche and so eyther for money or affection did peruerte Iustice But for as muche as the Princes of oure tyme doo not exercyse the place of iudgemente themselues as the Princes did in the olde time yet they ought at the least to be very vigilant and curious to know

day against vs before God the iust iudge and searcher of all secretes FINIS ꝙ Iames Chillester Bookes bee Iudges without feare or affection Fearefull friendes Those that doo flatter Princes and lead them to wickednesse Th● des●ription of the arte and industrie of the flatterers of the court Many common weales haue bene made ruinat by adultery Philosophers are rebukers of wickednes Alexander for hys perfection desireth to bee like Diogenes The tyrans themselues doe honour learning Nero a murtherer of hys dere frends The cruell death of Seneca Zopyrus a deare friend to Darius Philosophers gouerners of Princes Ieremie 1. Esaie 58. The trueth ought freely with al libertie to be pronounced openly Ezechiel A medicine for such as do offende and wil not be reprehended openly Tom. 6. Ho. 15 vpon .5 Luke A maruelous puissaunce of the remorse of conscience Deuterono 28. Wicked men be vexte and troubled as the waues of the Seas Nero Caligula tormēted in the night w●th passions God causeth euen the very reprobate too taste of ●y● Iudgementes Iohn 3. The worm of the consciēce of the wicked neuer ceaseth gnawing and byting Esay 66. Epicurus patriarch of the Athiests Epicurus cōstrayned too confesse the remorse of conscience The conclusion of the woorke The reuerence due too Superiours Leuit. 19. Ecclesiast 18. Exodus 22. 1. Pet. 2. Jn reading the actes of the wicked men are called from doing wickednesse Luke 10. The d●finitiō of a King. Kings and Princes are the ●●nely Jmages of god Psalm 2. Kings and Princes are Gods Lieutenantes vpon the earth Similitudes of kingdomes and common wealthes appeare in al things The imperial Heauen is cheefe of all the others The Sun is the cheefest and Prince of al the lightes in heuen The Fire is more excellent than all the other Elementes although some be of contrarie opinion The East part is more noble than the others The temperat zone best Asia better and more noble thā other parts of the earth Golde is the Prince of all mettals Bees haue their King. Plin. lib 11. The king of the Bees exceedeth the other in gretnesse and in beauty The king of the Bees hath a Sting not to hurte but for defence A maruellous obediēce of Bees to their King. Funerals bee obserued amongs Bees Bees if they any way offend the king they kil them selues The Persiās kil thēselues after they haue offēded A maruellous affectiō of beastes that they wil die for their Kings Mapheus Vegeus Men may receiue instruct●●●● of Beas●es Man more ingrate vnto his Ruler than brute beasts Cranes haue their captens and leaders Genesis 25. The watche of the Cranes The first murder committed in the worlde The first citie that was builded Genesis 1. The beginning of kingdomes Narration What time the f●●ce of armour was first knowne Kings and Prince● w●re ordeined immediatly after the begīning of the worlde The firste cause why Kings and Princes were chosen and instituted Kings and Princes t●k● not the●● first beginning of glori● and ambition as some iudge The second cause Scipio Afrianus Rome deliuered from ●he conspiracie of Cateline by Cicero Iohn 6. The third cause Nothing is auncienter than Sinne. Testimonie of Scripture for obedience of kings and Princes Haue a good regard to the meaning of Paule for he is very obscure in th●se wordes I ha●e trans●ated this ●c●●●in● to the Gr ke word 1. Pet. ca. 8. Herodotus reprooued Reward promised giuē for vertue The fourth cause Iosua 13. Histories of the olde Testament 1. Reg. 17. 2. Reg. 5. God the first authour of Kings The Lorde himselfe dyd choose a king 1. Regum 9. Apoc. 19. Dani. 7. Math. 2. Christ payed toll Mat. 17. Mat. 22. Paule commaundeth to make prayer and supplications for kings and princes Baruch 1. Paule pleads his cause before Nero. The earthly kingdoms in many things doe accorde with the heauenly kingdome A notable question Monarchia is the gouernment executed by one Democratiā cōmonwelth Aristocratiā cōmonwelth The Aristocratian common wealth preferred by some opiniōs Solon Licurgus Demostenes Cicero Many common wealthes haue bene ouerthrowne by the Aristocratian Gouernement The excellencie of the cōmonwealth of Venice 1200. yeares since the Venetians begā their first gouernement The councell of Appolonius to Vespasianus The councell of the cōmon people is like to a brushe that is vnbound and throwen abrode or to a Riuer that is runne out of the chanel Such as haue bene euill enintreated in their owne Countries Socrates Metellus Hanibal Camillus Licurgus Valerius Solon Monarchia preferred before any other common wealth Homere Aristotle All things ruled by one The Prynce is the soule of the Citie A testimony of Nature The scepter and crowne accompanied with many thornes A King is a lampe which shineth and giueth light vnto all the worlde Saule a good man in the beginning of his kingdom The raigne of Salomon Caligula Nero. Methridates Of .22 kinges of Iuda there were but six good The Kings of Israel wer wicked men Good Emperors of Rome The Assiriās Persians Grekes Egiptians The entent of the au●or The doings of the publike members of the cōmon wealth are more notable and perillous than of the cōmon sorte Princes instituted chiefly for vertu 1. Kings 9. Plutarch in his Aposth The Gouerner ought alwayes to be better than his subiectes Kingdomes ought to be gottēly wis●●m and not by sauor and affe●tion Alexanders iudgement at his death Prouerb 26. Agesilaus king of the Lacede●● mans He that sinneth● 〈◊〉 a● bon●● 〈◊〉 Nero. Alexander a drunkarde Hercules ouercom with enuie and h●ordome Micheas 7. In his Economiques Our sinns be our ch●efe enimies Pet. cap. 2. Boetius Horace in his Odes Plutarch mayster to Traiane the Emperour Plutarch● epistle The Prince ought to obey the lawes Augustus Cesar an ernest obseruer of Law● A iust cause of anger of in Cesar A great loue of the Father towardes the Sonne Zeleucus Valerius Maximus Such Prince suche Subiect●● Antigonus writeth to Zeno. Herodianus A meruelous abstenence of Alexander Act. cap 1. Math. cap. ● Roma 2. Aristotle The Tyrant gouerneth none otherwayes but by his vnbrideled desire Aristotle in his politiques A vertuous aunswere of A exander in a Flatterer Sicknesse is the cause oftē times that mē do knew thēselues There is noth●ng that do the more stir and prouoke the common people to vertue thā to s●e the Prince the first to put it in execution Eccle. ●0 1. Kings cap. 13. Euil wicked Princes haue alwayes ouerthrowne their people 4 Kings cap 25. VVised 6 Knoweledge requisite for Princes Salomon The Prince is the eye of the common wealth Salomon VVised 6. The staye of the common wealth doth consiste in the wisdome of the Prince Prouerb 8. Cursed bee that Realme whose prince is a Child Deutre 17. Plato The law-makers Augustus Emperour and Iudge Sueto ca. 33 The Emperour ought to die with trauell Philostra●es li. 7. Suetonu● vpon his life Dion Cassius Emperors Judges