table and 〈◊〉 which when hee had read hee layd the table upon his bed and would not open it untill he might doe 〈◊〉 with greater 〈◊〉 For this purpose hee 〈◊〉 the Duke of Guise to dinner with divers other noble-men and gentlemen of the 〈◊〉 and alliance of the Guises But in the meanetime one that liked not the Cardinall having intelligence of this present found the 〈◊〉 to steale it secretly out of the case and to put in another table which he had prepared for the purpose and shut up the case againe so cunningly that what was done could not be perceived and layd it upon the bed where he found it When the day was come to celebrate this feast and the Cardinall and his guests were set at the table hee caused the Popes letter to bee openly reade When they heard of the present they could no longer forbeare the fight of it nor would 〈◊〉 any more 〈◊〉 untill it were brought in place Then by the Cardinals commandement this holy thing was brought with great solemnity to the table every man expecting with a kind of reverence what manner of thing that should be that was sanctified by the holy hands of so stately a 〈◊〉 and sacred person and made by so good a workeman The table was taken out of the case in thesight of the Cardinall and all his guests wherein was painted in place of our Lady and her child the Cardinall of Lorreyne starke naked the Queene mother the yong Queene of Scots and the old Duchesse of Guiâ—… naked also hanging about the Cardinals 〈◊〉 〈◊〉 legges 〈◊〉 betweene his legges When the 〈◊〉 〈◊〉 and his guests saw how their exoecâ—…tion was 〈◊〉 what a confusion there was among them every that are sent from Rome by the Popeâ—… 〈◊〉 world are obeyed of the Angels and Divels they are not so dangerous thankes be to God among men as they have 〈◊〉 〈◊〉 so much regarded It 〈◊〉 to be appropriate to that 〈◊〉 city of Rome fithâ—…e the Popes have beene in so great authority that great 〈◊〉 should be there wrought by Buâ—…s if it be lawfull to allude to their name Pâ—…lus loviâ—…s repoâ—…eth of a great pestilonce in Rome in Pope Hadrians time which was like to have consumed all the people if a Grecian called Demetrius had not undertaken to stay it He caused a wilde Bull to be taken and after hee had cut off one of his hornes in the middest whispered a charme in his right â—…are the Bul became presently so tame that he tied a little string to the whole home and lead him to the Amphitheater where he sacrificed him whereupon the rage of the disease beganne immediatly to asswage But this may seeme strange that this Necromancer a stranger and an instrument of Sathan imployed his naturall Bull to the safegard of the people of Rome and the Popes that call themselves the Vicars of Christ and take upon them to protect his people imploy their unnaturall Buls to the destruction and subversion of whole kingdomes and countries arming and exciting Emperours and Kings against their subjâ—…s and subjects against their Princes But the Gospell thankes be to God where it is professed hath so charmed that savage beast and abated his force and fury that children deride him which was wont to be dreadfull to migâ—… Princes and terrible to all the world The old Roâ—… had a certaine kind of soothsayers in great estimation among them called 〈◊〉 that had invented a Science to divine of things â—…o come by the â—…lying and voyces of birds But Cato having espied the vanitie and illusion of them and their Science would say that hee marvelled how those soothsayers when they chanced to meete together in the streetes could forbeare to laugh one upon another And may not wee likewise thinke it a hard matter for the Pope and his Cardinals to â—…orbeare to smile one upon another when consultation is had among them to send their Buls abroad which they know to be nothing but vanity illusion But their greatnesse is greatly decayd which was foreseen of Luther who seemed by this verse pronounced in his death bed to prophesâ—…e of the Popes fall whose credit and authority we see plainely to bee in declination Pestis eram vivens moriens 〈◊〉 mors ero Papa Oh Pope I am thy plague whilest I have breath And dying I will be thy fatall death Which prediction was not in vaine For he hath given him such a deadly wound that all his Iesuits and Seminaries with the rest of his Cloyster-men will never be able to heale When Frederike Duke of Saxony had desired Erasmus to tell him plainely whether Luther did erre in the matter then in controversie and Erasmus had answered him that Luther was of a good opinion why then quoth the Duke be they so spitefull against my â—…illy Monke wherein hath bee offended that they so persecute him O noble prince sayd Erasmus he hath committed two very great finnes bee hath taken away the crown from the Pope Bishops the belly from the Monkes Which bringeth to my 〈◊〉 a jest of a merry fellow who hearing a Monke say that the way to obtaine forgivenesse of mens fine was by giving of almes and especially to the Monkes he gave them almes and fed them more plentifully than before and when there happened any talke of offences against God he would say that the Monkes had eaten up all his sinnes CHAP. III. Of divers that came to be Popes by Necromancy Benedictus the ninth Sylvester the second Boniface the eighth Contention betwixt the Augustin â—…riars and other Orders Of Pope Gregory the seventh The incomparable pride of sundry Popes illustrated by history Of Pope Ioan Pride punished in Herod and derided by Philip king of Macedon Of Calanino Simon Magus and Cynops three notable Magicians Tritemius a learned Abbâ—…t Albertus Magnus Pope Gregory the seventh An epistle writ from Beelzebub to the Clergie The Earle of Mascon Spanish Magdalen The fickleprophet Mahomet Salmoxes Of a Pilgrim whocounter feiting sanctitie became Monarch of many kingdomes A prodigious Child borne in Babylon The storte of Nicolana Dambrie BUt to returne from whence we digressed the ambition of the heathens that lived after the world and knew not God is not so much to be marvelled at if wee look into the lives of some Christians that forbeare not any unlawfull meanes to aspire to the highest places of honor and especially of them in whose 〈◊〉 pectâ—… all knowledge lyeth hidden that prosesse by title all humility calling themselves the servants of the servants of God but indeede aspire and take upon them to bee the master of the masters of the world Wherof though their owne histories may affoord many examples yet for brevities sake we will make choice of a few Alexander the sixth a very ambitious man mistrusting by like the favour or power of the holy Ghost by whose helpe wee must beleeve that the Popes are
the Cities and Countries were overwhelmed with murders and robberies unpunished that there was no order in governement neither respect to the law nor love to vertue and that a licentiousnesse addicted to all evill is spread throughout all the realme Now said they if you will turne from you the ruines that are prepared you must degrade and discharge a number aswell of your Prelates as of your civill Magistrates that are now established in your high Courts and punish them severely that have abused themselves in their callings and offices otherwise you cannot preserve your estate Then make inquirie in all parts where good and honest men doe dwell and replenish your counsell with them and God will bee there among them God is alwaies at hand with the just man and will rather bring to effect your enterprises by their hands whom he blesseth than by the subtill devices of prophane wise men whose labour he curseth it is very true that good men are not seene to walke in troopes by great companies yet let the torrent of corrupt manners bee never so violent the world was never nor will bee without some number of men of excellent vertue How many heroicall courages replenished with a holy magnanimitie and with an incredible valour be in the state of the Nobilitie and Gentilitie not these villanous blasphemous Nobilitie and Gentilitie but that which loves and feares God that never saw your Court but remaine in their houses without being imployed which kinde of men if they were imployed in your service would in a few moneths reforme all the ruines and disorders of the state But these men are not knowne but of God and of some good men King Boccas presented to the Senate of Rome these verses among others in reprehension of some disorders that were dangerous to a Common-wealth Wo be to that Kingdome where all be such that neither the good are knowne among the evill nor the evill among the good Woe be to that Realme where the poore be suffered to be proud and the rich to be tyrants Woe be to that Realme where so great vices be committed openly which in some other Countries they would feare to commit secretly But to returne to the Heathens And what an example of continencie or rather temperance for Plutarch saith Continencie is no vertue but the way to vertue that is temperance was shewed by Scipio being Generall of the Romanes Armie in Spaine when in the slower of his youth certaine beautifull young women of the Nobilitie were taken Prisoners and brought to him among the which there was a young virgin that was contract unto a Prince of the Countrey of Luccio of such a singular beautie and favour that whither soever shee went she drew all mens eyes to behold her Scipio committed her and the rest to safe custody with straight charge that no dishonour should bee offered them and sent for the parents and husband of this young virgin and after some comfortable words used to them hee restored the virgin to her husband undefiled in the same sort hee received her for the which he told him he would looke for none other satisfaction but that hee would bee a friend to the people of Rome And when her parents offered him a great summe of money in gold which they had brought for her ransome desiring him earnestly to accept it and affirming that they should take the receiving of that money for as great a pleasure as the restoring of their daughter Scipio seeing their importunacie told them hee would accept it and commanded them to lay downe the gold at his feete and calling the young Prince hee gave him this gold with his wife for her dower over and besides that which her parents had promised to give him The young man returned into his Countrey with his wife and gold in great joy and published every where as he went that there was a yong man come into Spain like unto the gods that overcame all with Armes with Courtesie and Liberalitie and within few dayes after to shew himselfe gratefull hee returned to Scipio with one thousand foure hundred horse Alexander the Great when hee had taken Darius mother and his wife prisoners a woman of singular beautie with divers other faire young virgins attending upon them was of that continency that he would not be allured by their beauties though in the flourishing time of his youth to offer them any dishonour but caused them to be kept safe from all violence and honourably used according to their estate The same Alexander having appointed on a time some woman to be brought to him after hee had looked long for her when she came to his bed side hee asked her why shee had tarried so long because quoth she I could no sooner steale from my husband when Alexander heard that shee was a married woman hee sent her presently away untouched because hee would not commit adultery Where shall we find such scrupulosity of conscience or respect of honestie among Christians that know the greatnesse of that sin and perill thereof as was in that heathen Monarch that commanded almost all the world and was subject to the controlment of no man and did forbeare onely for vertues sake It is true that the Poet saith Non facile invenies multis è millibus unum Virtutem pretium qui putet esse sui Mongst many thousands to finde one t is hard Who vertue makes the price of his reward Dionysius the elder hearing that his sonne who was to succeed him in his kingdome had committed adultery with a mans wife rebuked him sharply askt whether ever hee heard of any such act done by him No marvell quoth hee for you had not a king to your father No more wilt thou said Dionysius have a King to thy son if thou leave not these maners The tyrant thought his sonne worthy to be dis-inherited for committing adultery which now is an ordinary matter and accounted a pastime and play of the better sort Agapete said to Iustinian you are now rightly a King seeing that you can rule and governe your delights by wearing on your head the Diademe of temperance for it is a very great and princely vertue to rule himselfe and to beware of his affections the enticements of pleasures of fraud and of flatteries And where is there to bee found that faith and perfection of friendship a necessarie vertue and to bee imbraced of all men among us Christians in whom charity and love ought to abound as was betweene Damon and Pythias and divers other heathens Damon and Pythias were joyned together in such perfect friendship that when Dionysius the tyrant had determined to put one of them to death yet having obtained of Disnysius licence to go home for a time to set his things in order before hee should dye upon condition that his fellow should remaine with him to dye the death appointed to him if hee brake his day the
among the Romanes in conserring their great honours The estates of this life compared to the Zones A dialogue betwixt Socrates and another Of such as haue 〈◊〉 death Of the Emperour Charles the fiâ—… The rare effects of virtue The manner how the Venetians created their 〈◊〉 Magistrates Of Kings Princes The Princes Court a Theater The age imitatcth their Kings and â—…ulers What manner of man a good Prince should be 〈◊〉 of sundry good Princes Kings Courts ought to 〈◊〉 schooles of Vertue What manner of men Princes shoulâ—… make their Familiars and Councâ—…llers variety of discourse to that purpose c. THe desire of honour and glory and principalitie hath beene shewed by many examples and is seene by daily experience to haue brought many to extreme misery which being duely considered by diuers wise Princes hath induced them in the highest degree of honour to giue ouer their principality and to leade in a meane estate a priuate life Traian said that he maruelled more of the contempt that Cincinnatus Scipiâ—… and M. Porcius had of great estate and worldly goods then of their victories King Antiochus when the Romanes had taken from him his Dominion in Asia and removed him beyond the mountaine called Taurus gave them thankes that they had vnburdened him of so great a charge and left to him the possession of a meane Kingdome that would be gouerned with more â—…ase which argueth that there is nothing so glorious and magnificent but it desireth a moderation When Theopompus heard that his countriemen had by decree given him very great honour he refused it saying That time did encrease meane honours but did abolish those that were exceeding great It is better to be worthie of honour then to have honour Agesilaus King of Sparta hearing that divers Nations and people in Greece had decreed to set vp his image or picture in their Cities for honours sake wrote to them that hee would haue no picture nor image of his made in any sort to be set vp in any place But where is that modesty and contempt of vaine glory to bee found not onely among Christian Princes but in meaner estates who for the most part thinke themselues bereaved of their due if they be not both pictured and registred as worthy of perpetuall memory though their merits bee little or nothing But Agesilaus contented himselfe with honesty chusing rather to be engraven by his vertue in mens brests then to hang up against the walles or to be set up in the market place in gold or brasse For there is not a more beautifull picture then the honourable memory of a life well spent And therefore men should bee carefull to leaue such pictures behinde them as may rather shew the images of their minde then the lineaments of their face and body And men of noble mindes glory not in the beautie of their boâ—…e which is so soone defaced and at an end but in Wisedome in Fortitude and in those things that shew the Vertue of the mind And therefore the Romanes when they appointed to any excellent man his image to be made they caused it to be apparelled in a long gowne if they deâ—…ed it to 〈◊〉 for any civill commendation but if it were for the glâ—…y of the warres then he was armed expressing not onely the forme of his body but also in some sort the vertue of his minde He is worthy of honour in deede who in his owne opinion deserueth not that he hath and in the opinion of others deserueth much more then that hee possesseth Honour therefore and glory and rule and reputation haue no necessary part in a happy life neither are they any helpe but rather hinderance to â—…ehcity And yet they that vse honour as they ought may bee neuerthelesse happy by the testimonie of a learned man Honorem consecuti diuiti as probae virtutis instrumenta facite Sic boni credimini vitam beatam aegere poteritis Hauing attained vnto honour make riches the instruments of honest vertue so you shall be esteemed good men and leade a blessed life This sufficiency therefore that bringeth forth contentation and happinesse must haue respect to nature and to ciuilitie measured by the sound iudgement of a minde voyde of all perturbations Nature hath giuen to euery man to be happy if hee knew how to vse it for hee that thinketh his goods and possessions not to be great enough is faire from felicity though he were Emperour of the whole world For what matter is it what estate a man be in if himselfe thinke it not to be good seeing happinesse commeth of a contented mind He is happy that seemeth not so to other men but to himselfe But this is a great vnhappinesse to which men are subiect that then they shall know their folly and not before when they shall not be able to find any remedy Such a minde that is cleansed from the intemperance of his impure vnruly affections knoweth how to find out this sufficiency and suffereth reason to perswade him to be therewith contented He can make choise of pleasures and delights so moderate them as they shall be no hinderance to felicity he estimateth things as they are and not as they shew to be honour glory dominion reputation all other pompes and worldly vanities which are so much desired wondered at of meÌ„ as the perfection of felicity he esteemeth as the 〈◊〉 of â—…ortune ruggles for children to play with nothing appertaining to happinesse Riches if they happen to him he vseth to serne his necessity and calling and to the benefit of others not to be made a slaue vnto that which is made for his vse knowing that a couetous man is good to no body worst of all to himselfe The best measure of riches after Seneca his opinioÌ„ is not to fall into pouerty nor to be far from pouerty which agreeth with the Poet Foelix qui potuit contentus viuere paruo Happy is he that is content to liue with a little One compareth a temperate man that is contented with a little to him that trauelleth in the Spring by little iourneyes thorow a pleasant fertil couÌ„trey Philip de Comines saith that there is nothing better in this miserable life then to feare the iudgement of God in all things to obserue equity and to be content with a meane estate and not to weary our selues with those cares which are vndertaken of many through ambition a greedy desire to encrease their estate If we could enter into this course of life and hold it we should liue the more quietly be lesse afflicted with sicknes feare of death For as much then as by the opinioÌ„ of wise learned men by coÌ„moÌ„ experieÌ„ce the mean estate or that which is betwixt the mean the extremity downward is most free from the things that bring infelicity it shall bee good for him that desireth
upon her and them And when they saw no hope of favour in this cruell man they called upon the gods and men for help wherwith hee fell into such a rage seeing hee could not have his will that hee drew his sword and thrust it through the young woman as she held her fathers legges in her armes But this beastly fact so little offended the Tyrant that such as shewed any mislike to the matter hee eyther put to death or banished which purchased him such hatred of all men that certaine of his subjects not willing any longer to endure his tyranny conspired together and slue him His wife hearing of the tumult of the people shut her into her chamber and strangled her selfe The like death suffered two yong women his daughters marriage-able having libertie to make choice of their own death But the love of Antiochus sonne to King Seleucus was much more commendable and used with greater modestie For being extremely in love with his mother in law his fathers second wife yet shame fastnesse and modesty made him so dissemble his vehement passion that he made choice rather to die than to discover his affection suffring himselfe by little and little to pine away untill his body was almost dryed up And as hee lay languishing in manner like a dead body his father lamenting the pitifull estate of his onely sonne desired Erasistratus an excellent Physician to use all his skill to find out what his sons disease should be with large promises of reward This man sitting by the yong Prince observed that ever as the Queene came to visit him his bloud would rise in his face his pulse would beat with more force and all his body would seem to quicken revive and as she departed from him he would waxe pale his pulse would beat weakly and would returne to his former state againe which when he had diligently observed two or three times hee perceived that his discase was the passion of love And comming to the king who was desirous to heare whether hee had found the cause of his sonnes sicknesse he told him that his son was in love with a woman but such an one as hee could by no means have which was the only cause of his sicknesse Then he being glad it was no worse hoping that whosoever she was he would by some meanes obtaine her for him though it cost him a great part of his kingdome desired to know who it was that his sonne was in love with It is my wife quoth he And will you said the King whom I have favoured so greatly deny her to my onely sonne and lesser him to perish that is my only comfort and useth such modestie that he had rather dye than bewray his affection by which it appeareth he is violently carried against his will and then making carnest petition to him to save his sonnes life with promise of great reward Your request said the Physitian is not reasonable make the case your owne Would you be content if it were your wife he were in love with whom you affect so tenderly to leave her to him Yea quoth the King with all my heart I would it were in my power so to save his life It is even your wife said he with whom your sonne is in love Then the King greatly rejoycing that it was in him to restore his sonne to health married his wife to his son his fatherly affection prevailing more than the tender love of his wife Saint bernard lamenting the miserable estate and condition of men that gave themselves to the pleasures and delights of this world O man quoth he naked and blinde that art made of humane flesh and a reasonable soule be mindfull of thy miserable condition why departest thou from thy selfe and troublest thy selfe with externe things and art lulled asleepe in the vanities of the earth and drownest thy selfe in the transitorie pleasures of the world Doest thou not consider that the nearer thou approachest to it the farther thou departest from thy God the more thou thinkest to winne without the more thou losest within that is thy self which is or greater price the more careful thou art of temporall things the more want thou hast of spirituall things Thou settest all things in good order and makest none account of thy selfe There is not a beast but thou tamest and thy selfe remainest without a bridle thou art vigilant in all things but in thine owne matters thou art fast asleepe The desire of base things hoyleth in thy heart and in the meane while heavenly things lyeth quenched The nearer thou commest to thy death the sarther thou goest from thy salvation Wee should take heed lest that curse fall upon us that the Prophet Isay speaking of the carelesse nobilitie and gentrie of the Iewes that gave themselves to banquetting and pastimes without consideration of their duties towards God a matter usuall enough and too much in these dayes The lute and harpe saith hee and timbrell and shalme and good wine aboundeth in your banquets but the workes of God you respect not nor have any consideration of his dâ—…gs Then followeth Therefore hath Hell enlarged his soule and opened his mouth without all measure or limitation and the stout and high and glorious of this people shall goe down into it And that it may appeare how many that give their delight to pleasures and vaine pastimes through their owne vanitie and foolishnesse are brought strangely to their ends when they are in the midst of their jollitie The French King Charles the sixth his minde being distempered committed the governement of his Realme to others and gave himselfe to pastimes there chanced a marriage to bee solemnized in his Court where the King was disposed to make himselfe and others merrie he put off all his apparell and disguised his face like a Lion annointing his body with pitch and flatned staxe so artificially to it that he represented a monster rough and covered with haire When he was thus attired and five others as wise as himselfe they came into the chamber among the Lords and Ladies dauncing and singing in a strange tune all the Court beholding them The Duke of Orleance whether that hee might better see or for some other toy snatched a torch out of a mans hand held it so neare the king that a spark falling upon him set them all on a flaming fire two of the five companions were miserably burnt in the place crying and howling most pitifully without any remedie other two dyed in great torment two daies after the fifth running speedily into a place where was water and wine to wafh himselfe was saved the King having more helpe than the rest before the flame had compassed his body round about was saved by a Lady that cast her traine and gowne about him and quenched the fire The Emperour Commodus among other his vain toyes pleasures when he beheld the Goddesse Ifis painted with
campe caused to bee published that hee that would give them most money they would make him Emperour A proud and presumptuous offer for a handfull of men inclosed within a wall of a little circuit to set the world to sale A notable example and worthy of deep meditation whereby we may plainely see how feeble and weake the things are which wee so greatly esteeme in this life and what small reckoning and account wee ought to make of worldly power and dominion and all other riches and possessions which wee call the goods of the world and how far they are from felicitie that thinke themselves to live in securitie and happinesse by possessing worldly wealth and dominion when three or foure hundred men shall be sufficient to take away the life and dominion from a grave and wise Emperour of Rome a man of great vertue and experience well beloved of his people master commander of the world in the middest of the Citie of Rome head of the Romane Empire And they to carry the matter away without punishment or called to answer their Princes death What reason have we so much to esteeme and desire any worldly wealth and power with the hazzard many times of our soules when so mighty a Monarchie representing such a majestie the terrour of Princes Nations and as it were the throne of the earth shall be by proclamation set out to sale for a little money When this newes was published in Rome that the Empire should be sold word therof was brought to Didius Iulianus a very rich man as he sate at supper in the middest of his pleasures Who being perswaded by his friends to hearken to this offer went presently to the campe where he found another chapman whose offer the souldiers durst not accept fearing lest hee would revenge the Emperours death whose kinsman he was But receiving the large promises of Iulianus they put downe a ladder over the wall of their camp took him to them where after they had sworn him to performe his promise for the money agreed upon they saluted him by the name of Emperour and marched with him in order of battell well armed through the Citie to the Palace The People in stead of salutations cursing him bitterly and cast stones at him out of their windowes And when the Armie had entituled him Pater patriae they found early the next morning these Latine letters written upon the gate P.V.E.P. sounding thus Proditor Venditor Emptor patria In English thus Traytor seller buyer of thy Country And after he had reigned seven moneths in which time he suffered a great many indignities being odious to all men and to the souldiers also because hee performed not his promise the Senate sent a Gentleman to kill Iulianus who declaring the sorrowful Embassage which hee brought him with many teares Inlianus desired that he might not be slaine before he had seene Severus who was then at the gates of Rome with an armie elected Emperour but the Gentleman durst doe no other than cut off his head These and the like examples whereof histories are full fraught argue the imbecillitie and frailtie of humane power and riches which may bee likened to the rattles and toyes which children use to play with suddenly they come and quickely they are gone no where stable nor settled but with every blast and mutabilitie of fortune tossed hither and thither He that now is lifted upon high is throwne downe againe into the gulfe of miseries Saepius ventis agitatur ingens Pinus celsae graviore casu Decidunt turres ferunt que summos fulmina montes The mighty Pine that growes aloft Is shaken by the windes more oft The higher that the Turrets be The greater is their fall we see The nearer Heaven the Mountaines looke The sooner they are thunder-strooke Unworthy are they to bee esteemed and called good things that double the bitterness of griefe with the desire of them when they are lost Which seemed to bee gravely considered of king Iohn of France when he was taken P◅soner by the blacke Prince For being moved with the sudden alteration of his fortune that in a moment of a mighty Prince was become a captive in the power of his enemies he was very sad and pensive But when he was brought to the presence of King Edward after he had considered of the vanitie and uncertainetie of worldly things hee looked with a very cheerfull countenance as though no such thing had happened to him At which change King Edward hearing before of his penfivenesse much marvelling demanded of him the cause of his sudden alteration I was quoth King Iohn the last day as you know a mightie King and now I am fallen into your hands a captive at your disposition Vanitas vanitatum omnia vanitas Vanitie of vanities and all is vanitie To which saying an English Poet seemed to allude No wight in this world that wealth can attaine Vnlesse he beleeve that all is but vaine And looke how it commeth so leave it to goe As tydes finde their times to ◅bbc and to slow The like is reported to bee spoken by Gilimer King of the Vandales when hee was overthrowne in battell by Bellisarius and led in the triumph very richly apparelled set out with gold and precious stones the king was at that time very sad and pensive untill he came before the Emperour Iustinian and then being commanded to adore him sitting in his chaire of State he fell into great laughing pronounced these words Vanitas vanitatū omnia vanitas And when all men thought by the greatnesse of his sorrow sudden alteration of his estate that he was falne mad that would laugh at such an unseasonable time the Emperour asked him why being before so long sorrowfull hee fell so suddenly into such a laughing He answered that he laughed at the variable unconstant estate and condition of men that he who was even now a king is now become a slave The King Sesostris was aptly taught the uncertainety of humane things by the example of foure Kings whom when he had taken prisoners he caused them to draw him in a Chariot one of the Kings turned his face alwaies backeward and being demanded the cause hee answered that as hee beheld the wheeles of the Chariot that the same which was on high came downe below hee called to minde the condition of men Which answer made Sesist◅is more milde and gentle Ecclesiastes saith one commeth out of prison and is made a King and another which is borne in the Kingdome falleth into povertie And whosoever shall enter into the due consideration of these things with an upright judgement shall finde that there is nothing in this life better than a meane estate which hee that can attaine and keep is of all other neer◅st to this part of felicitie For when ambition and desire of having hath possessed a mans minde whatsoever is sweet and pleasant in this
security of a private life Yea after I had tasted of what bitter cares this sweet prey is compounded I was sory my weaknes was so soone enticed though it be too late to repeâ—… For of such quality is empire government that if there be great honor to possesse it there is no lesse paines travell to weild it Oh to how many perplexities stands he subject who binds himselfe to governe others For if he be just they will call him cruell if he be pitifull they will despise him if he be liberall they will hold him prodigall if he be a husband of that he hath they will say hee is covetous if he be peaceable they will esteeme him a coward if he bee couragious they wil terme him quarrellous if he be grave they wil note him proud if he be affable they will impute it to lightnesse and simplicitie if hee be solitary they will judge him an hypocrite and if he be merry they will tearme him dislolte So that men will most commonly use more respect toward all others than toward him that governeth the whole For the Prince they number the morsels that he eareth they measure his paces they observe his words they marke what company hee kâ—…peth they censure his workes they are jealous over his lookes and gestures yea they examine and murmure at his pastimes and make conjecture even of his secret thoughts Who then considereth the travels that are incident to principalitie the jealousies that stand as espials over such as rule will confesse I doubt not that there is no estate more sure than that which is dissevered from Empire and dominion Insomuch as government being nothing else but the forge of envy the best cuâ—… and remedie is to forbeare to be absolute and live contented with a private estate For if a man cannot but with great paine governe a wife whom hee hath chosen traine up his children which he hath begotten and instruct his servant that he hath hyred having them all in his honse farre greater paine shall he finde to entertaine in one peace vnitie a whole common-wealth divided into strange dispositions Sure the life of a Prince deserveth great compassion for that in few they can repose or trust seeing oftentimes they are most deceived by those whom they most favour They cannot cate without watching sleepe without guard speake without jealousie nor go without espiall So that being Lords over all they are prisoners to their owne subjects Yea if we consider the servitude of Princes and the liberty of subjects we shall find that by whom a kingdome is best mannaged over him servitude hath most dominion Insomuch that though Princes have authority to give liberty to others yet their place will not suffer them to minister it to themselves A large sea and a great kingdom are two things pleasant to behold but most perillous to prove The Emperour Marcus Aâ—…relaus seemed to bee of the very same minde by a discourse written to a deare friend of his among other things thus There is no doubt that to be Emperour of Rome is a greathneâ—… above all the estates of the world but weighing with his countenance and majestie the cares and infelicities that are annexed to the seate there is farre greater securitie to follow a private life than to manage the affaires and travels of a kingdome And because good Pution thou art so neere me in friendship and opinion I will debate it frankely with thee though not so much for that thou desirest to know it yet because it brings case to my heart to communicate my fortune as in all adversities it is one chiefe comfort when men know the uttermost of their mishaps But this was the case The Emperour Antoninus adopting me to his sonne in law gave me his daughter to wife and for her dowrie endowed me with the Empire two things very honourable even so not a little troublesome For that to the government of the Empire is tyed great pain travel in Faustine my wife is great difficulty of moderatioÌ„ and modesty Herein thou hast no reason to marvell so much of that I write to thee now as to wonder with what discretion I so long suffered it Assuring thee that the travels of the kingdom shorten my life the libertie of my wife diminisheth mine honour For â—…he being the daughter of an Emperor having withal the helpe of riches beauty authority forbeares not to use the priviledge of liberty not as she ought but as she list This being a property annexed to most women rather to desire liberty than that they know how to use it that which is worse she wil never suffer reformation of this errour without the prejudice of mine honor So that iâ—… such a forme of life as this is and with the fellowship of a wife such as Faustinâ—… is it had beene better for me to have taken the state of a labourer than to be câ—…alted to the place of the Empire for that when the reckoâ—…ing is made as there is no land so hard which the plough doth not turne up so there is no man so humble that will bee comman led I was never so well served as when I had but one Page now that I am Emperour all men cal me master yet I am made servant to them all Where thou mayest see a lamentable difference betweene that I was then and the condition I live in now For when I followed the studie of Philosophy I had contentment of mind whereas the pomps of the Empire carryeth me into such strange spirits that I have forgotten the vertue and science I knew and now am troubled with infirmities which I cannot abide When I was a private man all men held their eyes fixed upon mee and now that I am a prince there are few that â—…mploy not their tongues against me Whereby it appeareth that as in Princes there is alwayes somthing to be admonished so in subjects are many things to be corrected All this good 〈◊〉 I 〈◊〉 with thee to the end thou have compassion upon my estate past and pity to that I am noâ—… in having neither time to communicate with those friends with whom I have been brought up nor opportunitie to seeke my solace in the science I have learned For of the one side the cares of the kingdome doe carrie mee into thoughts and pensivenesse and on the other side the libertie of my wife leaves me in trouble of conscience 〈◊〉 likewise being advanced against his will to the name of Emperour by the Egyptians by his souldiers when he saw them so importunate that hee could not without danger refuse it My friends quoth hee ye know not what it is to 〈◊〉 I will make you understand it in my selfe From this day forward I shall bee dayly 〈◊〉 with swords axes and halberds hanging over my head on every side I see my selfe assaulted with launces and all kind of weapons Those
his successor By the like policie he thrust the king of Darapt out of his kingdome All this while he would not take upon him the name of king but was called Seriph that is high Priest When he had left sufficient garrisons in the kingdoms he had gotten he goeth to the king of Tremissen who nothing suspecting that the murder of the king of Taphilletta came by this Prophets meanes suffered him to come into his town yet upon condition that he should leave his traine behind him being somwhat jealous of the because they were well appointed with their bowes and arrowes in their hands their cimyters by their sides contrarie to the accustomed simplicity and manner of going The Hermit to avoyd suspicion leaveth his traine â—…thing behind him goeth slenderly accoÌ„panied to the 〈◊〉 And after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewed him by the king his traine 〈◊〉 〈◊〉 into the towne which they began presently to sacke to make open war and 〈◊〉 about an hundred thousand persons And in the end the king likewise and all his children were put to the sword and he made kong which title he would no Iocger refuse And pursuing his ambitious purpose under the colour of reforming the Alcoran he made war upon all the kings his neighbours destroying all things with fire and sword that was in his way Affrica was never so plagued not in Mahomets time that fought two and twenty battels as it was by this hypocrite It was a most pitifull spectacle to see the Princes murdered like beasts in the shambles the great estates spoyled of their goods and slaine or made slaves men women and children dayly put to the sword without mercy according to the Poets saying Libert 〈◊〉 scelerâ—… est regnainvâ—…a 〈◊〉 Then liberty to mischiefes is allowed When kingdomes are usurpt by Tyrants proud When 〈◊〉 reason they no place affoord But sentence all things by the cruell sword Fortune was so favorable to him that he became within the space of three yeares king of Tremissen Maroch Darapt Taphilletta Su and at length of Fez also So that the Turkes and Barbarians stood in great feare and admiration of him supposing that these things could not bee done without some divine power when they considered that such a poore simple Priest should so 〈◊〉 become a king of the goodliest and most 〈◊〉 kingdomes of all Africa But we will leave him in 〈◊〉 prosperity and draw towards his end The king of Algier doubting the greatnesse of this 〈◊〉 determined after the old proverbe when the Lions tayle is short to tye the Foxe tayle to him to make proofe seeing force would not prevaile what policy would doe He sent some twelve or thirteene hundred 〈◊〉 under the conduct of a valiant man whom he had instructed what to doe to this Hermite king 〈◊〉 themselves to have 〈◊〉 the king of 〈◊〉 and to depart as malcontents They found the king at 〈◊〉 rejoycing in his conquests but yet troubled in minde to see himselfe among a sort of people that loved him not greatly by reason of the injuries hee had done to them to their Princes for which cause he retained a strong guard of other nations And when he saw such a band of men he demanded the cause of their comming and of their departure froÌ„ their king They answered him that they were poore souldiers that had left the king of Algier because he had used them uncourteously and if it would please him to entertaine them they would bee faithfull to him even to death The king entertaineth them made them not long after his principall guard and favoured them more than his owne people Which procured them much envy and especially of the great estates of his Councell who advised him to beware of these Turkes who they suspected came to him for no good purpose alledging divers reasons that moved them so to thinke and that the Turke made none account of his life if he might doe his master any acceptable service The Hermite being as subtile as they said little but determined to find some occasion to put them all to the sword It chanced that news was brought about that time to the king of a rebellion in some of his countries wherupon he tooke occasion to raise a power to represse them but indeed to put the Turkes to the sword of whom he grew very suspicious The Turkes perceiving the preparation for this great journey and observing that the king had often conference with his Councell whom they knew to bee their capitall enemies began to doubt that this preparation was made for them To retyre they had no meanes and to refuse they should make themselves odious to all the armie and by that meanes they should put the king out of doubt of that which he did now but suspect Whilest they were debating these things they had certain intelligence of the kings intent and that the time of execution was at hand The Turkes seeing no way to escape resolved upon a most desperate enterprise watching for opportunity as the king sate in Councell with the Princes and captaines of his army in his pavillion deliberating how to put in execution his purpose against these Turkes at what time it chanced the principall men of his guard to be gone for forage and onely two hundred renegates left to attend the Turkes entred into the pavillion where they slue the King and his Councell with the captaines and sacked his tents of such treasure as there was the renegates in place of defending the king joyned with them in the spoyle Desinat elatis quisquam confidererebus Let no man put his confidence in things that succeed well The Turks after this murder without any resistance the army being amazed with the suddennesse and greatnesse of the matter departed with their spoyle towards a towne called Torodant which they easily surprised sacked they fearing no hostilitie and there stayed to refresh themselves hearing that the army stirred not for the space of fifteen dayes whereas if they had followed on their journey they had beene at Algier before the army had overtaken them But 〈◊〉 〈◊〉 〈◊〉 of the Hermit and his successour in his kingdome hearing of his fathers death hasteneth him with his forces after the Turkes who understanding of his comming trussed up their baggage upon Camels and departed toward Algier in very good order carrying certain 〈◊〉 of ordnance with them for their better defence When they had marched a few miles out of the town the king â—…aileth theÌ„ but being valiantly received by the Turks they marched forward in despite of the whole 〈◊〉 And being charged thus for the space of three or foure dayes as they marched in which time the Turkes had staine many of their enemies the king being moved that such a handful of men should be able to make 〈◊〉 a resistance caused a very hot charge to be given upon theÌ„ wherein the Turkes being overmatched and oppressed with the multitude of their
men fall into many things that are not only hinderance to their happines but also bring them to extreme infelicity But this matter belongeth to another subject to go about to prove it is all one as if a man should offer to shew the light of the Sun with a candle And therfore to return from whence we digressed that the fruites which ambition and desire of dominion and glory doth ordinarily bring forth may further appeare the bloudy practices tragicall events that lately happened betweene the French King Henry the third and the Duke of Guise are nothing inferiour in that kinde to any examples of antiquitie CHAP. IIII. The death of the Duke of Guise and the Cardinall his brother The treason of Iohn lustinian and his reward Of divers that by notourious and infamous Act sought to winne fame and glorie as Pausanias Herostrarus Poltrot Iohn Ianrige Balthasar Seracke Iames Clement a Dominican Friar The Storie of a Spanish Priest Of such as from basenesse aspired to principality and empire of Tamerlaine Arsace c. With many histories to that purpose The originall of the Amazons of Sivard king of Sencia of fundry â—…artike Ladies c. A discourse of beauty and varity in apparell And that no traer felicitie can sabsist cytber in pleasure riches or benour CRedible â—…bors affirme that the Duke of Goise aspired to the kingdom of France which at length being known to the king he applied all his wirs to prevent him And after many accempts long deliberatioÌ„ he could find no berser means than to take his life from him And to bring this to pafs he called together divers of the Cardinals principall nobility among which were such as he most mistrusted misliked made the of his couÌ„cel And being asseÌ„bled to coÌ„sult upoÌ„ matters of great importaÌ„ce the king maketh to them a solemne eloquent speech feining that he was now sufficiently taught that the king of Navarre being an hereticke and excommunicate and by the Pope pronounced not capable of a kingdome conspired with his consederats to take from him his crowne He told them that hee was weary of the wars and travels of a kingdome was resolved to yield over all government and give himselfe to ease and rest And forasmuch as God had given him no heire of his body to inherite his crowne and small hope thereof left he desired them with a fatherly care that they would think upon some man that were meet to succeed him and take upon him the governement of the Realme such an one as would pursue the King of Navarre and the heretickes to death That at length the flourishing kingdom of France may enjoy his religion and long looked for peace These words he spake with such gravity and shew of plaine meaning that no man mistrusted any fraud or dissimulatioÌ„ This speech of the kings was nothing unpleasant to some of his new counsellers who answered him that the King was yong and lusty enough wel able to govern the Realm himself for the continuance wherofthey praicd to God nights and day that he needed no other mans counsel or help Neverthelesse seeing that the kings tâ—…ind was more addicted to quietnesse rest than to wars or government of his realme it were no reasorr for the to deny the king their counsell in those things that were agreeable to his will were profitable to the common-wealth yet they desired the king to name some man whom hee thought able to beare so great a burden and worthy of so high a dignitie that after his death were meet to succeed him The king after he had reckoned many Princes worthy to reign he concluded that he knew none among them more meet for this purpose than the Duke of Guise whose worthiness and praises and service done by him and his father to the Commonwealth when he had set forth with a great many goodly words his councell willingly allowed his choyce and sent presently to the Duke of Guise to â—…ine to the Court hom whence for feare he had before absented himselfe Who presently came in post to the king of whom he was with great courtesie and honour received and the whole Realme commited to his government with high â—…tes of dignities But this felicitic continued not long The King to avoyd the mischiefe that hanged over his own head pursuing his resolution to deliver himselfe of the feare of the Duke to bring the matter the better to passe the king stiored by devotion determined to remove to a Cell meaning there to bee confessed and to receive the Sacrament Hee called into his chamber soure of his Councell such as he best trusted where hee discovered about them the iâ—…arits and indigtitles hee had received of the Duke of Guise his extreme â—…bition and desire to migne the danger he stood in by the reasons continuatly practised by the Duke and his consederares against his person He told them that hee was determined to have the Duke slaine as a Traitor unprosicable member to the reaâ—…me And when he had desised their advise some were of opinion that it were better to coÌ„mit him some of his consederates to some strong prison and to proceede against them by order of justice But the rest considering the imminent danger were of a contrary opinion The King likewise uttered his conccit allodging it to be a thing full of porill to delay the time and to proceede with him by order of law That the Duke was grown so great that no Iudge in the realme would or durstadjudge him to death and therefore he was determined to have him killed Being thus resolved the king sends one to the Duke to shew him that he had some secret matter wherof to conferre with him before he went to consession and receive the Sacrament and therefore that he should come to the king in his chamber where he stayed for him The chamber was hanged with very rich Arras behinde which were hidden eight men appointed to doe the act The Gaiâ—…commâ—… into the the chamber but king was not there to hee found having withdrawn himselfe into and the chamber which made the Duke suspect 〈◊〉 〈◊〉 one steppeth forth from behinde the hangings and whom as the Duke coâ—… end 〈◊〉 the â—…her sevenâ—… him many wounds so as being ground crying alowd for helpe and mercy The Câ—…dinall his brother perceiving by his voyce the danger he was in ran to help him but being kept out by aâ—…men another came into the chamer and already â—…ing and vised him to aske God forgivenesse and the 〈◊〉 The Duke twise asked mercy of God and then spiâ—… no more words but held his hand upon his mouths as though the name of the king was odinâ—…s to him Alter the Duke was dead the Cardinall of Guise and divers others were apprehended and the Cardinall being brought into the place where his brother lay the king commeth in and asked him whether he
man saith he after an hundred 〈◊〉 nor after a thousand despaire of Gods mercy but yet so let him not despaire as he seeke presently without all stay to reconcile hunselfe to God by amendment of life Custome of sin taketh away the sense of sin he be not able to deliver himselfe from the 〈◊〉 of the devill although he would This life is a 〈◊〉 of 〈◊〉 in which we are 〈◊〉 〈◊〉 by the world the 〈◊〉 and the 〈◊〉 and when we see 〈◊〉 so hardly charged himselfe and not only 〈◊〉 them that do fight like valiant men that is like true Christians but also after the end of the battell 〈◊〉 them with a victorious crowne and those that faint and 〈◊〉 themselves to the fury of their enemies hee suffereth to be led captive and perish with them 〈◊〉 sayth Vertue cannot bee vertue except it have some equall in overcomming of whom it may either exercise or shew his force and valour For as victory cannot bee without fight no more can vertue bee without an enemy Therefore as soone as our Creator had endued us with vertue hee 〈◊〉 gave us an enemy left vertue languishing by idlenesse should lose his nature And a man cannot otherwise attaine to the highest degree of felicity except hee provide for his owne safety by continuall fighting like a man of waire For God would not have a mortall man attaine to immortall beatitude by a delicate and smooth way but that he should wrestle and strive with all his might strength against the authour of errors and deviser of all mischiefe who worketh exccrable miraculous things to deceive us For our adversary looketh saith Gregory into every mans complexion and manners and therafter hee layeth snares to take and tempt them which he bringeth the better to passe because certaine qualities of mens manners are neare to certaine vices For rough and sharpe manners are commonly joyned with cruelty or pride smooth maners and some thing more given to 〈◊〉 than is comely are sometimes joyned with 〈◊〉 and dissolutenes The devil therefore beholdeth every mans maners to what vice they are neare and then hee setteth before their eyes those things to which he 〈◊〉 their minds will most willingly be inclined 〈◊〉 before them that be merrily disposed he setteth oftentimes luxuriousnesse somtimes vaine glory to rough and hard dispositions anger pride and crueky to those that bee sad he proponeth the sin of discord and sedition And because he seeth that lofty minds are puffed up with prayses he draweth them on with flattering favours to what they will And thus he layeth snares for every man according to the vices to which he is inclined We must labour therefore watch like good souldiers and not passe our time in idleness lest our enemy come suddenly and find us unprovided Wee must not only bee occupied in doing good to our selves but also to others For he deserveth not the name of a good man that forbeareth to do evil though it be a common custome so to cal him as though good were a privation and a defect only from evill but wee must proceede further wee must give helpe and â—…rofit others as the Poet saith Quo te cunque die nil sancti egisse videbis 〈◊〉 vel 〈◊〉 deperiisse puta What day thou of no holy deed canst bost Account that day unto thy selfe quite lost For good is not a defect but an effect not placed in idlenesse but in doing not in hurting but in profiting 〈◊〉 not for gaine or for ostentation or for vaine 〈◊〉 but for it selfe and for the duty we owe unto God This rule is not sufficient what thou wilt not have done to thee that doe not thou to another but rather what thou wouldest have done to thee that doe thou to another And this agreeth with Christian charitie which is indivisibly joyned with true Religion For though charitie be not religion it selfe not the marke of true religion to speake properly and plainely but rather the markes of a religious man yet it is so great a vertue and so fast joyned to true religion that religion cannot stand rightly without it as heat is not the proper marke of fire because many other things are also hot but heat is so joyned with fire that so soone as we see fire we may presently affirme that there is also heat but not contrariwise so charitie though it bee not true religion it selfe yet it is a vertue so joyned to religion that wee cannot say this man hath religion but it followeth necessarily that he hath also charitie Wee must in all our actions in the whole course of our life in every estate high or low rich or poore set before us as a marke the end for which God created us and for what cause he sent us hither that woe may imploy our labour and study upon that businesse lest by our negligence wee doe not only defraud our selves of the reward appointed to that service but also receive punishment due to remissenesse If a man have suits in law send his servant up to the Terme to follow them and hee bestow his time in Tennis courts in the danncing and fencing schooles or in banquetting and carowsing neglecting his masters businesse doth not this servant deserve to be severely punished when hee hath yeelded up his account how vainely he hath bestowed his time and neglected his masters affaires 〈◊〉 〈◊〉 he was sent So will the time come when we shall be called to account how we have imployed our time here how we have done the businesse for which we were sent hither that is the service of God whereof ensueth the enjoying of his heavenly kingdome which is our end and beatitude which service if we neglect and bestow our study and labour apply our mindes and cogitations upon any other 〈◊〉 than upon that for which wee were sent 〈◊〉 as upon advancement honour riches pleasures gorgeous apparell 〈◊〉 buildings favour of Princes or any other worldly vaniâ—… that appertaineth not to this end If I say we spend our time about these 〈◊〉 and set our care and mindes more upon these things than upon the great and 〈◊〉 affaires for which wee were sent hither that is the service of God and enjoying his heavenly kingdome for which hee made us and placed us in this world then are wee in the way to perdition except we alter and change our course For wee may be sure that whosoever shall not attend upon the service hee came for shall not attaine the reward assigned and promised to that service But hee that considereth with himselfe who made him and the world and all things therein for him and to what end that he should serve him here and participate his glory with him in heaven and that 〈◊〉 his mind and imployeth his time and labour eyther wholly or principally to this end service of God making no more account of honour riches and such like worldly things than is
the second who summoned him before the Tribunall seat in heaven 203 A contention betwixt the Abbot of Fulda and the Bishop of Hildeseme ibid. Of Pope 〈◊〉 a woman 204 Of the Popes scrutiny 205 The pride of king Herod and 〈◊〉 205 Divers examples of the Divels 〈◊〉 answers to the ruine of those that trust in him 206 A worthy example in one 〈◊〉 207 The insuffrable ambition of 〈◊〉 Magus 208 Of a 〈◊〉 in Constantinople 209 Of the Magician 〈◊〉 ibid. The Abbot 〈◊〉 a great Nocromancer 210 His Art shewed before the Emperour Maximilian 211 Albertus 〈◊〉 a Monke and Necromancer 212 Pope Gragory the seventh a Magician 213 A letter of 〈◊〉 to the Clergy 214 The Earle of Mascon a Magician ibid. A strange story of a Spanish woman of Corduba called 〈◊〉 215 Her hypocrisie disclosed and confest 218 The history of the false Prophet 〈◊〉 219 His miserable and wretched end 226 An Epitaph of a tyrannous Viceroy in Sicilia 227 Of Salmoxes 228 The strange ambition of an Hermite in Affrica 229 Who in three yeares became Monarch of six Kingdoms pag. 230 The miserable ends of him and his Councell 232 Of 〈◊〉 Adella sonne to the Hermit 233 The resolute end of those Turkes which starved the Hermit ibid. Of a blasphemous Iew 234 Of George 〈◊〉 a new Prophet 235 A strange history of a child borne in Babylon 236 A strange history extracted out of 〈◊〉 〈◊〉 237 Of the instigation of evill 〈◊〉 241 〈◊〉 IIII. A curious policy prosecuted by the King of France against the Duke of Guise 242 The Sacrament made a colour for murder 244 The death of the Duke of Guise 〈◊〉 The death of the Cardinal the brother to the Guise 245 The complaint of the 〈◊〉 of Guise 246 A great justice upon 〈◊〉 〈◊〉 of Genoway 248 Philip King of Macedon 〈◊〉 by 〈◊〉 249 Of Herostratus that burnt the Temple of 〈◊〉 and others ib. The great ambition of the Duke of Alva 250 The old Duke of Guise 〈◊〉 by 〈◊〉 251 Of 〈◊〉 〈◊〉 who would have slaine the Prince of 〈◊〉 252 Of 〈◊〉 〈◊〉 who slew the Prince of Orange His 〈◊〉 255 Of 〈◊〉 Clement a Dominican Monke who slew the 〈◊〉 King Henry the 〈◊〉 256 Of Pope 〈◊〉 his 〈◊〉 after the French Kings death 258 A Friar canoniz'd for a Saint because he was a 〈◊〉 259 The story of a Spanish Priest 260 Of the Lady Mary de 〈◊〉 261 That all glory is but vanity 263 Of 〈◊〉 a Portugall 264 Of 〈◊〉 ibid. Of Arsaces 〈◊〉 〈◊〉 Probus 〈◊〉 Agelmund 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 Of 〈◊〉 of Leyden 266 The originall of the Amazons 267 Of 〈◊〉 King of 〈◊〉 268 Of c. 269 〈◊〉 〈◊〉 Q 〈◊〉 270 A custome in the Indies 273 Of true nobility ibid. The rich are of true 〈◊〉 274 〈◊〉 〈◊〉 276 Of Beauty ibid. Of vanity in apparell 277 Of the 〈◊〉 〈◊〉 and 〈◊〉 Bernard 278 The excellency of learning 279 The modesty of Alexander 〈◊〉 Philip k. of Macedon pag. 280 Of Queene 〈◊〉 ib.d. 〈◊〉 and Heliogabalus 281 Of Proculus a Romane Emp. 282 The fable of the Boycs and the Asse 283 Envie attendeth honour 284 The frailty of glory 285 The Contents of the fourth Booke VVHerein the felicitie of man doth consist according to the ancient Philosophers Cap. 1. pag. 188 Three things required to attaine to true felicitie 289 Of vertue wisedome and knowledge 290 How a man may fall from blessednesse to infelicity 291 The Gordian knot dissolved by Alexander 292 Wherein true felicitie consisteth 293 Of Sydrach Mysach and 〈◊〉 294 The effects of vertue 295 Temples crected to vertue and honour 296 Detraction murder punisht 297 Vain-glory derided in 〈◊〉 by 〈◊〉 king of Sparta 298 Of Romane Regulus 299 Of divers who preferred their Countries before their own lives 300 Of 〈◊〉 and 〈◊〉 king of Sparta 302 〈◊〉 Iustice in 〈◊〉 Cap. 2. 304 A remarkeable Act in Charondes 305 Severe Iustice in 〈◊〉 casar ibid. Great justice in 〈◊〉 306 Examples of Iustice and Policie in Trajan 〈◊〉 〈◊〉 and Alexander 〈◊〉 ibid. 〈◊〉 〈◊〉 and 〈◊〉 307 Marous 〈◊〉 concerning the choyce of Magistrates 308 Gregory 〈◊〉 concerning the same 310 Of Favorites to Princes 311 The counsell of Vegetius and vegetins to Princes 312 Good Lawes 〈◊〉 and Peace the three daughters of Honesty 313 Duties belonging to a Prince ibid. An Invective against 〈◊〉 314 Of Alexander 〈◊〉 and 〈◊〉 〈◊〉 315 The remarkeable death of 〈◊〉 〈◊〉 ibid. Of three observable 〈◊〉 316 Divers 〈◊〉 reformed by Henry the 3d of France Cap. 3. pag. 318 The French nation reproved for many vices pag. 319 Miseries attending the neglect of 〈◊〉 318 The rare Temperance of Scipioâ—… 319 The Temperance of Alexander 320 〈◊〉 the Tyrant against adultery 321 Agapete to 〈◊〉 ibid. The rare friendship of 〈◊〉 and Everitus 324 The rare friendship of 〈◊〉 and Everitus ibid. Friendship without wisedome in Hading and Hunding two kings of Denmarke and 〈◊〉 325 How vices apparell themselves like vertues 326 Of Duke Valentine the Popes son 327 Italianisme deciphered with the danger of travell 328 The finnes of ancient times 329 In new Count eyes are learned new fashions 330 What Rome was and what it now is ibid. Marcus 〈◊〉 concerning the vices of Rome and Italy 331 King Memon an inventer of delicacy 333 An history out of plutarch to the fame purpose ibid Strange justice done upon Lueius 〈◊〉 by the Romane senate 334 Against drunkennesse ibid. Of the 〈◊〉 and 〈◊〉 336 Against pride in apparell 337 The 〈◊〉 that carried the Image of 〈◊〉 338 A taxation of vanity in attyre and 〈◊〉 gesture 339 Due prayses conferred upon 〈◊〉 〈◊〉 and 〈◊〉 340 Gaine getteth friendship 341 A discourse of friendship 342 The Story of a Beare ibid. Another of a Dogge 343 A french dogge the dogge of 〈◊〉 and the dogge of 〈◊〉 〈◊〉 344 The Horse of 〈◊〉 345 Of an Oxe ibid. The history of Androcles and a Lyon 346 Of a Boy an Eagle Cap. 4 p. 349 Of a Boy and a Dolphin ibid. A witty and ingenious Host 350 Of riches 352 An aspersion layd upon dice-players 353 A custome in China and against new fashions 354 A Law amongst the Thebans 355 Forreine manners interdicted with perfumes c. ibid. Against excesse in 〈◊〉 and garments 356 The rare modesty of the ancient times 357 Of Regulus and 〈◊〉 the Dictator c. ibid. The Magnanimitie of 〈◊〉 the Philosopher pag. 358 The maners of this age compared with the former 359 Artaxerxes to Teribarus the Persian 360 To thinke our selves wise the greatest folly 362 The life contemplative preferred before the civill 363 Fortune hath no power over the life contemplative 365 3. bodily worlds concatinated 366 Examples of divers who forsooke the world for a life contemplative 367 Of Paul an Hermit c. 368 The Contents of the fifth Booke CHAPTER I. Simonides the Poet unto King Cyrus pag. 368 The true property of Felicity 369 Distinction betwixt the