Sonnes doinges knowing that he which kept that place ought straightly to regarde the lawes and ceremonies obserued of olde custome to the Senate that incontinently after hée was out of that place with a ioyful countenance in the presence of the Senate went vnto him being as it were halfe deade and embraced hym in his armes saying vnto him My sonne I doe accept thée for my deare childe for I know and see thou art worthy to exercise the Consulship of Rome bicause thou hast so good knowledge to defende the maiestie of an Emperour which thou doest represent and also the auncient statutes of our predecessours which will that the Emperor himself shal obey the lawes made and ordained by his forefathers The memorie of Zeleucus King of the Locresians shal also be had in eternal memorie among al men who after he had made and instituted many good vertuous lawes for the gouernement of his common wealth among others he ordayned one that he who should bée bée taken in Aduoutrie shoulde lose both hys eyes His owne sonne by euill Fortune within certayne dayes after was taken offending in the same and being condemned for it according vnto the Lawe and ordinaunce made by his father was adiudged to lose both his eyes but the people hauing a regarde vnto the deserts of his good Father the King woulde haue dyspensed with the Sonne and made humble request vnto him that it would please him to remitte his offence This good olde man did all that he could by extremitie to resiste their request shewing them that according to his lawes he ought to haue both his eyes pulled out but in the ende being ouercome with the importunate desires of the people minding to satisfie them in some parte and yet to kepe his lawe inuiolate hée caused a Theatre to be erected in all their presence and him selfe and his sonne being mounted vpon it with an inuincible constancie firste pulled out one of his owne eyes and after incontinently pulled out one of his sonnes So in vsing this maruellous kind of equitie hée was mercifull to his sonne and very seuere to himselfe and all to the ende hée woulde giue a testimonie to those that should succéede him howe Princes ought firste to put to their owne hands to the worke and to obserue their lawes as thou mayst sée in these verses following Zeleucus gaue lawe to his Subiectes all That taken in aduoutrie who should be Should loose his eyes but loe such happe did fall The Kings owne sonne into that snare came he Zelencus bids that lawe be done straight way Without regarde The people pardon pray The King that woulde his lawe in force to ronne One eye from him another from his sonne He takes deseruing thus the rather Name of iust Iudge and pitifull Father And Licurgus the lawmaker to the Lacedemonians so much commended in the hystories neuer made any lawe wherevnto he did not first render himself obedient And Agesilaus king of the Lacedemonians likewise among his most coÌ„mendable Sentences was accustomed to say that he desired no other commoditie of his kingdome but wholly the aduauncement of his coÌ„mmon welth and that it séemed to his iudgement more profitable for the same to be ruled and gouerned by good and holesome lawes than by good Princes bycause Kings being ouercome by their affections may erre and goe astray as wel as others of whose doings the lawes wil take smal place And it is most certain as the deuine Plato saith that as the Prince is such is the people And also Ecclesiasticus sayth as the Iudge of the people is such are the Ministers And in the booke where Cicero doth interprets those Lawes which the .xij. tables doe containe there is one laws written that doth straightly commaunde all Magistrates to liue discretely without offence to the end they may be examples to guide and shewe the wayes to others where afterwardes he addeth to these woords Euen as sayth he by the viciousnesse and couetousnesse of Princes the city is infected so likewise by their continency it is reformed and amended after he concludeth If thou wouldest search sayeth hée the doing of the old world past thou shalt find that as the princes did always change their maners so did also the inhabitants of their prouinces Antigonus King of the Macedonians writing to Zeno as Laertius teacheth after many purposes alleged of doctrine and felicitie he brought in for his conclusion that like as the Pastor shal be brought vp and enriched with vertues euen so shall his flocke be And it is euen very so for Herodianus writeth that the citizens be but as the fignets of the Prince for they doe nothing but as they sée them do Agesilaus aforenamed the very mirrour and paterne of vertue although he was King of the Lacedemonians yet neuerthelesse he would be séen oftentimes in the mids of winter being olde and crooked go rounde about the towne without hauing any apparell vppon him and many one maruelling that he could endure it did demaund curteously of hym wherfore he did so to this ende sayd he that youth shoulde learne by mine example to harden themselues to labor and paciently abide all aduersities that shall happen vnto them We reade also in auncient histories that the same ambicious Monarch Alexander being in the farthest part of Afrike was constrayned to be thrée dayes togither himselfe and hys whole armie without anie thing to eate or drink afterward hauing gotten vittuailes he would sée that all his souldiours should first be satisfied before him self would once touch any meate His great frende Parmenio being astoonned at thys his great pacience in forbearing to eate demaunded of him the occasion why he did so to this end sayd he that my people seing a proufe of my pacience in so daungerous a place should bée sharpened hereafter the more pacientely to beare and endure the rigoures and extremities of the Warres But why doe we consume so muche time to rehearse the examples of the Ethnikes seing that Iesus Christ himselfe a witnesse irreproueable did first begin to put the ordinaunce of the lawe in exercise before he toke vpon him to teache others as he sayde he came not to breake the law but to fulfil it Hearken a litle to that which that zealous man of Iustice S. Paule hath written speaking to those that were the brekers of the lawes which they themselues had made and established thou sayth hée that teachest others doest not thou therin teach thy selfe and yet thou doest preache that a man shal not rob and thou thy self dost rob thou sayst that a man ought not to coÌ„mit adultry and thou thy self dost break wedlock thou hatest Idols and yet thou committest sacrelege and glorifying thy self in obseruing the law thou dost dishonour God in breking the same Aristotle maketh none other dâ—fference betwéen a King and a Tyrant but that a King obeyeth the lawes leadeth the course
Prynce to be furnished with all suche knoweledge as shal be conuenient for the well ordering of his affaires as with prudence wisely to rule discretion orderly to coÌ„maund those things that are meete and conuenable for his honor and dignitie continual vigilance ouer his common welth tempred liberalitie differing from couetousnesse prodygalitie Noblenesse and maiestie in his dooings with equitie good aduisement and sober deliberation in al his enterprises and attempts as wel in peace as warre Salomon in his Prouerbs sayth that the obteinyng of wisedome is much better than any other profit or commoditie that a man may receyue bée it eyther in marchandise or in any other trade and the benefit that groweth therof is much more precyous than the pure gold and is of more greater pryce than any worldly goods or ryches and saith also ther is nothing in this world that a maÌ„ can wishe or desire which eyther may or ought to be compared to it For by this wisedome a man maye wyn to himselfe immortall renoume in repressing and beating downe and as it were bringing within certayne limittes the vnbridled and gréedy desire of insacyate couetousnesse wherwith not onely Prynces and great Monarches in the olde tyme were infected in coueting to enlarge their kingdomes and dominions but also al other men in their actes humain deuises inueÌ„tions al to make their names to be famous euerlasting the true and very meane to attayne thereunto is this wisedome which is most meetest to bée in a Prince for a Prince in a common welth representeth that which the eye dothe in the frame of mans bodye for the eye directeth and ruleth all the parts thereof and doth preserue the same that it shal bée wythout all daunger and peril and therefore if it chaunce the vertue thereof to bée debilitated that it can not doo his office and indeuor the rest of the body is lyke to peryshe and bée destroyed So maye we iustely speake of a Prince that is blynded wyth hys owne concupiscences and lustes for both hée hymselfe and those whome hée gouerneth shall bée in daunger of peryll and ruine Let vs note a little the counsell of this greate King Salomon one who dyd taste as well the pleasures as the thornes and troubles that doo alwayes accompany a crowne and royall Scepter when hée sayth Hearken yée Prynces of the people if yée doo delyghte in Kingdomes and Scepters embrace wisedome to the ende yée maye Raygne for euer Loue the lyght of wysedome you that bée rulers ouer the people the multitude of the wyse is the health and comforte of the Earth and a wise and sage King is the strength of the people and not contente to speake this once but hee rehearseth the same in his Ecclesiasticus saying the welfare of the people consisteth in the wisedome of the King as contrarie the ruine of them in hys follie After hée saythe cursed is that lande whereof the Prince is a chyld furthermore wisedome speaking herselfe cryeth out with a loude voyce and saythe by mée Kings do raygne and the Counsellers make iust lawes by mée Princes beare rule and gouernmente and all the Iudges iudge the earth And the Lorde amongst other things will that the King shall bee fortified and made strong with the doctrine in Deuteronomie where it is sayde when the King is set vpon the seate of his Kingdome he shall wryte himselfe out a copie of this Lawe in a booke before the Priestes and Leuites and he shall haue it with him and he shall reade therein all the dayes of his life that hée may learne to feare the Lorde his GOD and to kéepe all the wordes of that lawe and the ordinances therein so to do that his hart aryse not aboue his brethren and that hee turne not from the commaundementes neyther to the ryghte hande nor to the lefte hande but that hée may prolong his dayes in his Kingdome hée and hys chyldren in Israell Plato that deuine philosopher knowing verie well that no humaine gouernment coulde bée establshed without the vse and knowledge of sciences sayde Common wealthes shall be well and happily gouerned when they are gouerned by wyse and learned men or by those that shal employ their studies to wisedome And if ye wil wel consider the ordering of the auncient common welthes in the olde tyme ye shall finde that they haue bene in more happie estate when they were gouerned by the Philosophers themselues and did receiue their lawes ordinances than by any other meanes as the Mâ—telemans by Pitachus the Cretenians by Pithagoras the â—giptians by Mercurie or Olyris the Bractiens by Zoroastes the Persians by Oramasus the Carthagenis by Caremundus the Atheniens by Solon the Sitheans by Zamolxis the Cretensiens by Minos the Lacedemoniens by Lycurgus the Romans by Numia PoÌ„pilius the Greekes by Orpheus the Hebrues by Moyses Aron Among al other that floruishing coÌ„mon wealth of the Romaines hath euer been stored with many sage wise gouerners hath been ruled by diuers Princes exellently wel enriched beutified with al kind of learning knowledge vertue it is a meruellous thing to reade whiche séemeth in these our dayes rydiculous how that many Kings and Emperours in times past haue them selues ministred iustice to euery man did exercise the estate of Iudgement in their owne proper persons among which that noble Emperour Augustus Cesar Emperour of Rome is worthie perpetual memory for he was continually busied in héering the debates and controuersies of his subiectes and to do them righte and Iustice according to the equitie of the cause so as we reade in many historyes he continued ordinarily in that trauell all the day long vntill nyght and that with such zeale as that if he châ—uÌ„ced at any time to be diseased or sicke yet he would haue hys bed to bée set néere to the common place of Iustice or else in his owne house in suche a place that all men myght haue accesse vnto him as Suetonius the gret Gréeke author witnesseth in rehearsing his lyfe And when his déere fréendes dyd at any time reproue him for his great trauel he answered that an Emperour ought to die standing on foote with trauel and not in his bed at his ease Vespasianus also exercised himself in the like things whereunto he was so affectionated that he was not only contente to employ the same good wil and diligence to the Romains only but also dyd impart this his labor and industry to other prouinces his neighbors And as Philostrates wryteth in the lyfe of Apolonius Domitianus hys sonne was also paynefull and diligent in those matters for he imployed the better parte of his lyfe to heare and determine the controuersies betwéene party and party Aurelius Victor Emperoure was also a iuste Iudge and a vigelant Traianus one of the most vertuous emperors that euer hath bene tooke great pleasure in the lyke exercyse
be sufficient to declare vnto you foure principall causes onely The first and principal cause of the first creation did procéede vpon the maruellous wisedom in the ordring and disposing of things which the people did perceiue to begin to shine and appeare in some one Citizen at whose excellencie greatly maruelling being caried away with the same iudged him most woorthy the administration and gouernement of their common welth Beholde loe one of the chéefest reasons of the institution of Kinges was as I say bycause that some one by his ciuil prudence and integritie of life begoon first to exhorte and induce the people being yet rude and barbarous to the obseruation of certaine lawes and humaine pollicies by whiche meanes they did sée hée did the more happily establishe their common wealth and the better rule and order the estate of their liues Which Iustinus that graue hystorian did wel vnderstaÌ„d when hee writ that the first institution of Kings and Princes did not take his beginning of a glorie or popular ambition as some haue written but of a maruellous excellent wisedome gentlenesse and vertue appearing in some one man The seconde cause which did mooue the people to create their Kings and Princes was a frée and louing affection which they had to acknoweledge the good actes that any one had done to their Commonwealth as if any man by his magnanimitie woorthinesse and puissance of Armes had deliuered them from the seruitude and bondage of any Tyranne or had any wayes amplified their limits or broughte any other prouinces subiecte or contributorie vnto theirs or by the institution of any good lawes had made their liues more happie and quiet they not willing to shewe themselues vnthankefull for the same but rather to gratifie such desertes alwayes aduaunced and called these to the Dignitie Royall and by a common consent and accorde made them chéefe gouernours and ministers of their prouinces As it chaunced to Scipio Affricanus who after that hee had destroyed and ouerthrowen new Carthage and vanquished their captaine Hasdrubal in Spaine was called King as Plutarch wryteth although hée with a maruellous modestie refused it knowing that that tytle among the Râ—maines was most odible And in like manner Cicero hauing deliuered Rome from the conspiracie of Cateline was called Father and Patrone of the Common welth And this hath not bene practized onely among Painims and Ethniks but also among the people of God who when they perceiued that same deuine myracle of Chryst of the multiplication of fiue loues and twoo fishes would haue created and made him a king but hée whiche was not come to that ende that any shuld minister to him but that hée would minister to others refused such honor as they would haue giuen him The third reason wherefore Kings and Princes were first created and receyued vpon the Earth grew vpon necessitie which did enforce the coÌ„mon people to search out a way and meane by the which they might correct the furious and oppresse the violeÌ„ce of the wicked bicause that of nature wée are prompt and inclined to do euel and always some there are found so far out of order that by their wickednesse they confound and trouble al humaine deuise and policie and spoile contrary to al equitie their neighbors of their goods and therefore to restraine such rashnesse and to brydle such outragiousnesse to the ende to maintaine and conserue the estate publike in tranquillitie and peace they were constrayned to make one chéefe heade which should coÌ„maund them all maintayne the good in their wel doing and likewise chastise the insolencie of the wicked And this self reason hath caused vs to beleue that kings were first ordayned euen fro the beginning of the world euen as it were incontinent after our first father was cast out of Paradise terrestial for such autoritie prehemineÌ„ce was more requisite at that than any other time bicause violence opression couetousnesse began then to raign among men And S. Paule that faithful truÌ„pet and minister of the glory of Iesus Christ in his Epistle to the Romaines hath taught vs what obedience we owe to Princes and Kings and to al our Superiors where among other matters he giueth a reason for the same that is bicause they correct and punish the wicked Let al persons saith hée be subiect to the higher powers for there is no power but of god those that be apointed of God wherfore he that resisteth autoritie resisteth Gods ordinance and those that withstand the same procure daÌ„nation to theÌ„selâ—es for Princes are not to be feared for well doing but for euell doing therfore if thou wilt not feare authoritie do wel and thou shalt receiue prayse of him for the Prince is the seruant of God for thy commoditie but if thou do euel feare him for hée carrieth not the Sworde in vaine but is the minister of God to do iustice to the terror of those that do euel And therfore wée ought of dutie to bée obedient to them not onely for feare but for conscience sake Beholde loe a maruellous doctrine of Sainct Paule touching the obedience we ought to haue towards Kings and Princes and other Superiors Let vs also marke the testimonie of Sainct Peter touching the sayde matter who doth wholy confirme the same that Sainct Paule hath sayde before Be you subiect to all maner of ordinances of man sayth hée for the Lordes sake whither it bée vnto the King as vnto the chéefe head or to the Rulers as to them who are sent of him aswell for the punishment of euell doers as for the laude and praise of that doe well And Cicero the Ethnike in his second boke of Offices hath shewed the same manner of Institution of Kings where hée sayeth It is not very like that Kings and Princes haue onely béene chosen and instituted out of the meanest sorte as Herodotus hath written but of others the most wise and aunciente to the ende they might haue iustice the better exercised For the meane people being vexed and opprest by the rych and wealthiest were constrayned to haue their refuge to some one that excelled the others in vertue to this ende that hée should not onely defende them the poorer and weaker sort from the iniurie and violence of the wicked but also conserue the one the other in equitie and iustice The fourth cause that hath moued the people to the Election of Princes and Kings was for the great magnanimitie and woorthinesse of Armes they sawe to appeare in some one that did deliuer them from their enimies or else it did procéede of some publike proclamation or edict by the which it was ordayned that hée who could deliuer them out of some seruitude or tyrannie shoulde for recompence thereof bée made King which was the cause and meane to prouoke euery one to shew themselues famous and woorthie to the ende that being stirred vppe with
Vaâ—pasâ—anus Domitianus Traianus Adrianus Aurelius Anthonius Maximius Commodus Pertinax Seuerus Saracula Iustinianus Fredericus Charles the gret haue al exerâ—â—sed the s ate of Judgement Machetas did apeale to the sentence â—f the Empeâ—or beâ—â—â—e hims lfe ReformatioÌ„ of Sentence Bâ—oke 17. of his Eneidos Plutarque vppon his life The Kings of the Persians did alwayes iudge the causes of the people ExcelleÌ„t meÌ„ The meane sâ—â—â—â— Men of a pâ—râ—â—rsâ— naâ—â—â—◠〈◊〉 Amarpelous liberalitie of an Emperor Jn what eâ—â—â—matâ—â—n lâ—â—rning was â—moâ—gst the auncients A maruelous liberalitie of a couetous man. 480. thousaÌ„d Crounes geuen for one booke Alexander mâ—de 〈◊〉 pillâ—we of the Jliad 〈◊〉 â—f Hoâ—eâ—e A singuler honour that Pompeius gaue to Possidonius Seuen Cities were in controuersie for the bones of Homer The verye Tirants did fauour learning Demostenes Josephus captiue Alexander not conteÌ„ted that Aristotle had published hys bookes Letters of king Antigonus to Zeno the Philosopher Julius Caesar passing ouer a certaine floud swymming held his workes in his haÌ„d that they shoulde not be lost Themistocles Methridates All the most famous captaines of Grece were louers of learning Paulus Emilius A great nuÌ„ber of Emperours that did compose bookes By knowledge learning men shal procure to them selues immortalitie 1 Kinges 3. SalomoÌ„ surpassed al men in wisedome The Quene of Saba Counsell of wise graue men is good for Princes Prouerb 3. Esay 5. Roma 22. Many kingdomes maintained in great honor by councel of the wise A marueylous affiance in a friend Antipater fri nde to king Philip. A greate affiance that Alexander had in Ephesteon Alexander bestowed vpoÌ„ the funerals of Ephestion his deare frend ten thousand talents of gold which is after the accoÌ„pt of Bude sixe millions of gold Plutarque Armanus Theodorus affirme the same The incredible amity of Zopirus to Darius his Master A subtile inuention to deceiue the enemy The like histories for the Romanes Sextus Tarquinius did beate himselfe with roddes to decâ—iue the Gabinets Light credence is noysome Alexander gelous of the glory of Achilles This whichâ— is here attributed to Alexander by others is referred to Augustus Caesar as Suetonus doth wytnes in the lyfe of 12. emperors Pliny and Horace The desire of AgamemnoÌ„ Homerus lib 2. An Epilogue of the thinges before sayd Testimonies of the holy and sacred scriptures Num. 11. Hester 1. Vertues of the said Alexander Prouer. 19. The councell of yonge men perillous to Princes Aristotle S. Ierome Plato in hys Sympose Wherefore old men be more feareful thaÌ„ yong men Plutarche Embassadors ought to be auncieÌ„t wise men Macha 5. Cap. 24. Nume 22. Denis Halicar Genesis 29 Solon The Romaines Atheniens Lacedemoniens Stobeus sermon 122. The prayse of aged and auncient meÌ„ Plinie lib. 8. cap. 5. Age honored among brute beastes Cap. 12. Kings 3. Iechonias Sedechias Kinges 12. Ieremy a yong man Daniell a yong man Ieremie 1. Daniel 3. Sc pio Affricanus a yong man. Yong menns preferred before old men Jphicrates being of the age of xxv yeares was chosen captaine of the Atheniens ageinst the Boetians Holynesse and pyetie towards god and religion is required of kings and Princes Josias one of the most worthy Princes that euer bare scepter Paralipo ca. â— Deuine instructions of Princeâ— Deuteron 2.7 solue ca. 1. Wisdom 7. The prosperitie of princes lyeth in the â—â—lfâ—â—ling the lawe Daniel ca. 2. A profitable exhortation of Daniell geue to princeâ— The threaâ—nings of Gâ—d to wicked Pâ—inâ—â—â— Wâ—s â—iaâ— 1. Kings 2. Kingdomes doo alwayes prosper when they are gouerned by good and vertuous princes 3 Kings 3. Idolatrous kings and contemners of religion Hospitalles oughte to bee had in remeÌ„braÌ„ce amoÌ„gst kings and princes 1. Macha 4. 1. Esdras 3. The churche shall sucke of the brests of princes Kings nurses of the church Esay 6. The christiaÌ„ churche is figured by Iâ—rusalem Iob. 14. The seconde thing required at christeÌ„ princes handes is to punish the blaâ—phemies and periuries amongs the people Blasphemers muste be stoned to death Daniel 3. Blasphemers by tâ—â— lawe of good king Loys was made thrusting throgh the tung 5. Ambro 54. Heresies must be punished by Princes The persecutioÌ„ ageinst the faithfull hath endured from the â—â—â—e that Jeâ—â—â— Christ ascended into Heauen vntill Conâ—â—â—â—tine the Emperour which is 300 yeares or there abouts Greate persecution of the Church Ydlenesse nurâ—e of all hereâ—ie The maiesty of God is dâ—praued in this Alâ—gâ—on Abdola and Imina the pareÌ„ts of Mahomet A naughty life argueth an obâ—â—â—â— race and family Imina the mother of Mahoâ—â—t dâ—scended of Jsmael sonne of Abraham Mahomet had coÌ„fereÌ„ce with wicked spirits A turkish dreame Mahomet saluted of stones beastes and trees Mahomets pardon Axa Mahomet his chief darling Mahomet his beast called Alborach The angell Gabriel foot man to Mahomet Adam Noe. Abraham Ioseph Moyses S John Baptist Iesâ—â— Christ Fiue prerogatiues giuen to Mahomet What trash Mahomet had gathered in his Alkaron The subtile policie of Mahomet A more true opinion of Mahomet than the first Mahomet sent in the vertue of the sworde The lawe of Mahomet mainteâ—â—â—d by the sword and bloud The greatest miracle that euer Mahomet did A policy to couer his lotâ—some infirmitie Mâ—que It is at this day an hâ—ynous offence to kill a pâ—geon Sergius an Apostata SuÌ„dry kinde of heresies of which Mahomet framed his Alkaron Alkaron a colâ—ectioÌ„ of chapters Am trueâ—â—â—e reuerence come to their Alkaron A fantasticall hell of Mahomet A ridiculous Paradise Of this matter rede the foure bookes of his Alkaron translated out of the Araby tong into the latine The aucthors that iâ— treate of this matter Platina P. Laetus Sabellicus P. Iouius Pope Pius Beâ—on P. Messia Arnoldus Romianus Crispus FloreÌ„tinus Franciscus Barnardus in his camologe of heretiks Mahomet died beiÌ„g 34 yeres of age The priest that was a traueller sheweth it in his geographie The good chastened for the euill Peter Messâ—e in his forest A meruellous perswasioÌ„ of a tiraÌ„t that he said he was sent of God vpon the earth to punish his people Mahomet the most greatest enemie of the church of God that euer was The church of God shall endure for euer Martyres for the word of God. Jesus Christs keper spouse and hed of this Church The infants of god be not orphaÌ„s Iesus Christ will assist them at all times Esay ca. 50. I say witnessed by J say An exhortatioÌ„ to princes gathered of the things before rehersed Psalme 138. Psalme 100. Ezechias a chief enimie to Jdolaters 4 Kings 8. Josias burnt the Idolles 4. Kings 23. Anger proceding of vertue Two murthers committed by Mathathias for Jdolatrie 2. Macha 3. The angells do chasteÌ„ Jdolatrie Pompeius was plaged for his offeÌ„ce Marcus Crassus Pharao Exod. ca. 14. Senacherib 4. Kings 16. The father killed by his owne childreÌ„ in the teÌ„ple Antiochus eaten with lâ—ce beeing aliue 2. Macha ca. 19. The death of Herod Act ca 12. CoÌ„stantine the yonger Cassiodore Olimpus
to master them selues and so suppresse and moderate their affections and passions that by their good liues they may induce those that be subiect to them to vertue and godlinesse Chapter 4. Fol. 41. How that if the Prince desire to haue his Common welth to be well gouerned it is most meetest and necessarie that he him selfe obeye and obserue the lawes that by his good examples he may teache the vulgare and common people to do the like and liue in feare and obedience towardes him Chapter 5. Folio 48. Howe that a Prince for his better perfection in the ordering and directing of his life ought specially aboue all other things to be learned and also to haue continuall conference and Counsell with sage and wise men whiche shal be as the sinnewes and life wherby his Realme shall be sustained and maintained wherin also is made diuers and many discourses of the honour nd reuerence that Princes in the olde time haue borne towards learning and knowledge Chapter 6. Fol. 57. How that Kings and Princes ought chiefly and most principally to haue the state of christian Religion in greate reuerence and estimation and to shewe themselues louers of the same and that they ought also to be very diligent and carefull to punish the blasphemers and cōtemners therof and withal to purge their dominions and realmes of all heretikes and Sectaries for the which there is shewed many examples of erronious sectes together with the false doctrine of Mahomet his life and death and by what means and suttletie he hath suborned and seduced so many people and how many Emperours kings and princes after they had persecuted the faithfull of the Churche of God did not escape the sharp vengeance of his wrath but dyed in the ende of some shamefull and horrible death Chapter 7. Fol. 82. Howe that Princes ought to eschue and put away all furiousnesse and pryde and that they oughte not to truste to muche in their force and mightinesse with a declaration of the humaine miseries and to how many accidentes of misfortune our liues are subiect with also diuers examples howe manye descended of a meane and vnknowen bloud haue ben aduaunced to the estate of Kings Princes and Emperoures and how contrarywise many taking their originall of noble bloud and progenie when they were in the full complement of all prosperitie haue ben through their wicked and abhominable doings by the deuine permission shamefully ouerthrowen and driuen out of their kingdomes and dominions Chapter 8. Folio 106. How that clemencie and gentlenesse are vertues most meete and conuenable for Kings and Princes with many examples alleaged confirming the same Chapter 9. Folio 128. What Iustice is and what profite and commoditie the same bringeth to gouernement and how that without the vse thereof Kingdomes can not be called kingdomes but dennes and receptacles for theeues and robbers Chapter 10. Folio 142. How that crueltie and tyrannie are cheefe enemies to Justice where also is shewed wherin the good Prince differeth from the tyrannous Prince with sundry examples confirming the same gathered as well out of the Greeke as Latine Authors which will bring great pleasure and contentation too the Reader Chapter 11. Folio 147. A Treatise of Peace and Warre and the difference of the one from the other things necessarie to be red by Princes and magistrates that haue the gouernement of Realmes and Common wealthes Chapter 12. Fol. 155. How hurtfull incontinencie is to Princes and how that the same hathe ben the cause of the ruine and destruction of manye realmes and kingdomes with also a Treatise of the dignitie and excellencie of the honourable state of Matrimonie Chapter 13. Fol. 179. The ende of the Table Peter Bouaisteau to the Reader GEntle Reader thou shalte vnderstande that this presente Auctoure whose translatiō I prefer here vnto thee doth not folowe others of the Greekes and Latines that haue entreted of the like matter bicause they alway wryting any instructiōs for their Princes were accustomed to aduertize them how they ought to gouerne themselues in mariage and also to admonishe them that they shoulde flee from the companie of euill and wicked women and to be vigilant and careful to cleanse their dominions of all such infections as the onely things that tended to the vtter decay and ruine of them Neyther doth he make any mention here howe Princes ought to eschue wars and embrace peace a thing so necessarie as without the which Gouernement is altogether imperfect and maymed He hath likewyse omitted to exhorte Princes to bannish out of their Courtes al Flatterers and other such kinde of vermine that do nothing else but fyl their eares with vnnecessarie pleasures and delights whose exercise is onely to watche apte houres and tymes to feede them with toyes and fantasies wherin they do so well play their partes that in the ende they corrupte them although they be very good of nature and well inclined And if thou be curious to knowe the occasyon why the Authour hath suppressed and kept in silence in the discourse of thys Booke things so necessarie for Regimente seing he hath so wel entreated of the rest I can not tell any reson therfore other than as I suppose that he was preuented by death being in purpose if he had liued longer to haue performed those points And the cause that doth leade mee thus to be persuaded is for that there was founde of his doing after his decease one Booke of Geographie and another of Greeke Epigrams that were imperfect and vncorrected which are at this presente in the Kings Librarie to be sene And in place therof I am enboldned trusting vpon the good interpretation thou wilt make of these my labours to ioyne vnto it these three treatises beforenamed of mine owne inuention for the better and more perfect adourning of this worke assuring thee that I haue not so wel trusted in myne owne habilitie nor presumed of my selfe so much but that I haue vsed therin the ayde of certein famous Latin Authors and specially in the Treatise of Peace and Warre as thou mayest perceyue by the reading thereof And as touching the other two I haue perfourmed them rather by myne own labor and trauayle than by any other meanes which neuerthelesse are not to be condemned although as the Comicall Poete sayeth there is nothing presently there spoken that hath not bene sayd long before The fyrste Treatise which is agaynste Parasites and Flatterers thou mayest reade in my Prologue and that of the excellencie of Mariage and the other of Peace and Warre be the last two Chapters of this present Boke Besydes these things before named I haue gathered oute of many good Authoures by the persuasion of a friend of mine the life maners religion and death of that monster Mahomet and shewed by what meanes and subtiltie he did seduce and cary away with him so many people Al which things I praye thee fyrst reade wyth good deliberation before thou do iudge and then I
authorised confirmed by the testimonie of the olde newe Testamentes and that the same also dooth agrée and accord in many things with the Celestiall Kingdome in suche sorte that there is left vnto vs certaine marks and caractes of the mightinesse and woorthinesse therof aswell in heauen as in earth and generally in all beastes Wée haue in like maner shewed foure reasons which haue séemed vnto vs to be the most principall and chéefe concerning the Beginning of Realmes and kingdomes yet there is one fifth reason which we find to bée of no lesse strength and force than the other to confirme that wée haue beforesayde Amongs the most auncient and renoumed Phylosophers that the Earth hath brought foorth there hath bene great controuersie and argument which was most méete and profitable for the people to lyue happily and in most felicitie either too bée ruled and gouerned by the prudence authoritie and wysedome of one Prince and hym too obey in all things iust and vertuous which the Greekes call Monarchia or by the Democratian common welth which is the gouernment that the people had among themselues with out hauing any other superiour or Gouernour but onely the Officers established amongst them or else after the Aristocratian Common wealth which is the gouernement by the most noble most rich and sagest sorte of people which controuersie and disputation is no new thing for it is more than thrée thousand yeares since it first troubled vexed the heads of the most excellent and finest wittes vpon the earth Some haue thought it best to preferre the Aristocratian Common wealth persuading that there is no gouernment better wel to maintaine a common wealth that too bée ruled by the aduise and coūcel of many wise and sage personages who with wisedome and discretion for the ease and commoditie of the people may resolue all the differences and controuersies that happen and come in question amongst them And this kinde of gouernement of a common wealth is authorized by many wise and great Clarks as by Solon Lycurgus Demostenes and Cicero and yet they haue not so wel confirmed their argumentes by any such probable reasons that their posteritie haue receyued and allowed the same For it is séen and found by experience that there hath alwayes bene amongest such Gouernours malice sectes ambitions gathering of riches seditions with secrete enuie and hatred whoo should best bée estéemed and who should haue the highest place of honour which often times hath caused many affections and parcialities to be shewed amongst the people in such sort that many Common wealthes haue bene thereby vtterly made ruinate and ouerthrowen as it is manifest in a number of hystories as well of the Gréekes as the Latines and wée haue in oure dayes experience thereof by many excellent and famous Cities in Italie that are made desolate and bee nowe buried in euerlasting forgetfulnesse Other some haue preferred the Democratian gouernment which is the gouernement of the people where all their councels and aduise is had togither in one wherein euery man with all libertie and without feare of tyrannie or other displesure may vtter their reasons without exception of persons but yet they do exercise their offices and dignities by course and mutuall order and by suche manner of administration the Athenians Common wealth and the Romains haue bene happily ruled and gouerned before they receyued the authoritie of Kings and Emperoures And at this day ye sée the most parte of the Germaines continue this antiquitie of Gouernement and so do maintaine the same And amongst all other the Venetians which is one of the most famous and most flourishing common wealths vpon the earth which hath continued thus twelue hundred yeres sithence the first foundation thereof is not nor hath not bene otherwise gouerned but after the Democratian gouernment and for this cause Dionisius Siracusianus Eufrates Othanes Herminius Polidonius and many other haue giuen place to this maner of Gouernement and iudged it the most profitablest way for the conseruation of humaine societie But although this opinion hath outwardely some goodly apparance yet it is reiected and contemned amongest the most parte of good authours For Appolonius did dyssuade Vespasianus from it as pernitious and dangerous Cicero likewise sayth that the common people haue neyther councel reason discretion nor iudgement And an auncient Poet affirmeth that the counseil of the people is to be resembled to a brushe vnbounde whiche without any care therof is caste and strewed abroade or to a streame of water running out of his Channel that spreadeth and runneth euery way Demonsthenes being asked what manner a thing the people was aunswered a cruell and a daungerous beast Plato likewise named the people to be a monster with many heades and Phalaris writing to Egisippus did accuse the people to be a cruell monster furious flattering mutable incerteine fraudulent prompt to wrath and ready to dispraise without consideration or discretion Aristotle in like maner in his Ethikes saith that the people are the original of errours and fantasies author of al euel customes and the very gulfe of all mischéefe iniquitie they be nothing inclinable to reason as Plutarche saith bicause the most part of them doe vnderstand nothing for they are void of al knowledge they be vntractable obstinate they couet and desire greatly innouations chaunges and haue in hatred the ancient thinges they are not moued neither by the discipline of their fathers nor by the auctoritie of Maiestrates nor yet by the Doctrine of the sagest wisest sort and such they be that if many of those who are now departed repose themselues in the bowels of the earthe were raised againe they would haue many maruellous quarels againste the ingratitude of them bicause that in satisfaction of their desertes the good seruices they had done their countries were by them exiled banished and cruelly killed Demostenes the prince of eloquence amongs the Grecians and the very defender of their Countrey of Athens he coulde tell what to say who was vniustly banished by the Athenians as thoughe he had committed some notable offence Socrates the moste woorthyest of all the Ethnike Philosophers after he had consumed the better parte of his age for the seruice and commoditie of the Common wealthe was condemned in the ende to die by poison Metellus named Numidicus for a recompence of the victorie that he had againste Iugurth was banished Rome bicause he woulde not consents to a Lawe whiche they woulde then haue established The renowmed Hanybal who did in the seruice of his Countrey employ himselfe euen to the effusion of his bloude was chased in the ende by the Carthagieus oute of the same and constrained miserably to stray and wander thorowe oute the worlde The Romaine did the like to that vertuous and Noble Captaine Camillus And if euer the common welth of the
noble in his working So that wretched no way may thou bee Except foule lust and vice do conquere thee Thy rebellious hart therefore subdue Suppresse the vain passions of thy minde Pull vp vice by the roote thy harte renue So shalt thou great rest and quietnesse finde And let not that euill thought possesse thy minde Bicause thou arte a Prince and Gouernour That the Lawe of thee should haue no power Plutarch the most excellent Philosopher being Scholemaster to the Emperour of Rome Traianus borne in Spain in whose time the Romaine Empire was of greater possession than it had béen euer before or hath béen since fearing that the Emperor should fall into some vice and might therby something staine and blemishe the excellencie of his Empire vpon a time sent him a letter wherein was conteyned that which foloweth Forasmuch sayth hée as Rome can not endure a wicked and cruell Emperour and that the people are accustomed to attribute the offences of the Schollers to the Masters as we haue in example of Seneca against whō they did murmure for the iniquitie of Nero and of Quintilian that was reproued for the disorder and boldenesse of his Schollers I will frankely exhorte thée that the first thing that thou oughtest to do for the conseruation of thy Empire is to refourme thy selfe and to enter into the inner partes of thy soule and to pull out by the rootes the vices that are there remaining besieged and them by violence to euerthrowe and beate downe For if thou do not foresee the same in time in stead of commaunding thou shalt become a bonde man all the dayes of thy life for the victorie which we haue of our selues without all comparison is more worthy than that which is gotten of others and then after thou hast subdued and beaten downe thine owne affections and desires thou mayst fréely take vpon thee to commaunde others By which saying others before are manifestly declared that it is not the chiefe poynte that belongeth to a Prince onely to rule or commaunde men but it is requisite that if he will be obeyed of others firste to maister him selfe and ouercome and vanquishe his owne desires and affections otherwise of hee geue him selfe ouer as a pray vnto wickednesse he shal be thought as farre vnworthy the Scepter and Crowne as he in no poynte dothe merite to be called a man. ¶ The fifth Chapter Hovv that if the Prince desire to haue his Common vvelth to be vvel gouerned it is moste meetest and necessarie that he him selfe obey and obserue the lavves that by his good examples he may teache the vulgare and common people to do the like and liue in feare and obedience tovvardes him IF the Prince doe desire to haue the cōmon welth wel ruled and gouerned it is necessarie that he render himself obedient and subiect aswell to his owne propre lawes as to others ordayned and established by his auncestors and namely to such as do concerne the reformation of manners which shal no wayes derogate his dignitie Royall For there is nothing that doth further so much or better induce the people to make themselues obedient to the lawes as when they see their Prince first of all endeuour himselfe to obseruation of those things which he hath straightly commaunded And therefore Solon that great lawmaker of the Athenians being demaunded what was best for the gouernment of a city he answered redily That the Prince should obserue kepe his owne lawes Iesus Christ perceyuing the Scribes and Pharisies to burden the pore people with rigorous commandements of the which they them selues did not obey one did reproue them grieuously and sayd to them You bind heuie and vnsupportable burdens vpon other mens shoulders but you your selues will not once put to your finger And for as much as Cicero sayth that the heart that minde the oracle and answer of the common welth is placed in the lawes and ordinances which are made for the publike administration and do contayne as it were the seat and mansion house of the same it is most necessarie that the Prince do render himself obedient to the lawe for the authoritie and force of a Prince doth depend vpon the conseruation of Iustice and ther is nothing that doth more set forth the maiestie of a Prince than that hée do submit himselfe to the reason of the law written Augustus Cesar Emperor of Rome had the lawes in such estimation and reuerence that hauing on a time broken the same being ouercome with choller for a iuste cause was so sorrowful for the same that he thought he should haue died The same Augustus on a time made a very straite and rigorous lawe for the punishment of adulterie after which lawe made he had a daughter named Iulia whose chastitie was in suspition and in the ende for hir incontinencie exiled but afore hir offence might be well verified there was a Gentleman suspected to haue had the companie of hir in dyshonour which thing the emperour vnderstanding as well by the cōmon brute as by other coniectures that he had gathered was constrayned to dissemble the matter for auoiding the slander of his sayd daughter but as fortune gaue occasion the gentleman by chaunce encountred the Emperor and hauing no way to escape but must néeds méet him Cesar being pricked by iust indignatiō to sée before him the violator of his daughters honour toke him by the haire of his head saying thou vile traytour hast dishonored mée and my daughter but this bolde villaine knowing the honour and bountie of this good Prince sayd vnto him with a stoute countenaunce Cesar wherfore dost thou condemn mée thus execute Sentence without any manner of proces serued vpon mee as though I were condemned of the offence thou doest contrary to the lawes and ordinaunces made by thy selfe Then this good Emperor being amazed in himself and ashamed of this light faulte that he had committed against his lawes went home to his Pallace and continued two dayes without eating of any thing so that hee was neere deade for sorrow We haue also an other maruellous example which may seeme hard of disgestion to those who haue not knowledge to vnderstande what person he representeth that sitteth in the chiefe place of dignitie nor knoweth not what discretion and duetie oughte to be obserued towardes the superiours of Fabius that yong man who exercysing the Consulship seeing one daye his father comming on horsback approching nere the Consistorie commaunded sodaynly one of his officers that he should go and will him to lyght of his horse and go on foote which this good olde man did with muche payne for he was so olde and croked that he could scarcely hold himselfe vpryght whereat all the rest of the Councell were ashamed for the insolenly of this yong man that séemed to beare so small reuerence and honor to his aged father but the good olde man made so good an interpretation of this his
very periode of his age was Monarche of the whole worlde and not contented with such victorie as he had gotten but caused the earth to bée digged thinking that he shoulde fynde an other worlde to conquere Oh a greate noblenesse of a Prince that thinketh he hath doon nothing if there remaine yet any thing to bée doone It is not therefore now my purpose as you perceyue to exclude and banish yong men from the presence of Princes no more than I couet to speake euill of them but bicause I doo desire for the perfection of the Prince he should be without all faulte and blemishe euen so for that the counsel of olde and auncient men is more assured lesse suspect than the counsel of yong men I do wish in the respect that they would more frequēt the one than the others ¶ The seuenth Chapter Hovve that Kings and Princes ought chiefly and moste principally to haue the estate of christian Religion in great reuerence and estimation and to shevve themselues louers of the same and that they ought also to be very diligent and carefull to punishe the blasphemers and contemners therof and vvithal to purge their dominions and realmes of al heretikes and Sectaries for the vvhich there is shevved many examples of erronious sects together vvith the false doctrine of Mahomet his life and death and by vvhat means and suttletie hee hath suborned and seduced so many people and hovv many Emperors kings princes after they had persecuted the faithefull of the Churche of God did not escape the sharpe vengeance of his vvrath but dyed in the end of some shamefull and horrible death WE haue here in this laste Chapter intreated generally of such vertues as are méete and cōuenable for Princes for the worthy gouernments of their realmes and dominions and now we will speake of one speciall vertue without the vse and practize wherof all the others are but vayne and of no value and that is holynesse and pietie towards God with an ardente affection and zele to hys true religion which with Princes ought to be had in more greater recommendacion and estimation than their owne proper liues Iosias one of the most vertuous princes that euer did bear scepter after that the booke of the lawe was found in the temple and that he had heard it red he assembled al the most auncients of the people and being accompained with all the Prophets and priests went into the Church and there sitting in hys seate royall made an allyaunce before God to obey to his commaundements statutes and ordinances and made all his subiects to promise that they should accomplish all the words of the same allyaunce according to the couenant of the God of their fathers which they did obserue and keepe during all the time of the life of this king Iosias There is one notable lesson writtē in Deuteronomie for kings and princes where it is sayd You Princes and kings whiche are set vppon the throne of your kingdomes receiue the lawe and haue it alwayes with you and reade it all the days of your life to the end you may learne to feare the Lord your God and to kepe his lawes and commaundementes and sée that it do not depart your mouths but thinke of it day and night that you may accomplish all that is written therin and then your realmes and kingdomes shall prosper with al ioy felicitie open your eares you that iudge the costes of the earth and rule the multitude and take pleasure in numbers of people authoritie and power is giuen you of the Lorde and strength from the highest who as Daniell sayeth chaungeth times and ages putteth downe Princes setteth them vp and choseth them amongst the most humbliest sorte of men Receiue discipline and be learned you that iudge the earth serue the Lorde in feare least he be wroth for he will looke vpon your dooings and will searche your thoughts bycause that you being ministers of hys kingdome haue not iudged rightly and iustly nor haue not regarded the lawe of righteousenesse nor haue not walked in the pathes of the lord He shal therfore appeare to you in his rigorous iudgement when he will iudge seuerely them that haue sitten in the seate of iudgemēt and the mightie ones shal be mightely tormented and punished Enter into your selues therfore you Princes and dispoyle your selues of these humain affections that holde your eyes blind acknowlege the graces that the Lord hath bestowed vppon you whiche are comprised in the secret misteries of this heauenly philosophie The kingdomes of Israell did alwayes prosper very well as long as they were gouerned by good and vertuouse Princes as Dauid Iosaphat Ezechiel and Iosias who had alwayes the feare of God before their eyes but to the contrary vnder Achab Manasses Ammon and other such wicked idolaters and cōtemners of true religion they were always tormented and afflicted and in the ende vtterly ouerthrowne For during the tyme that Salomon walked in the wayes of the Lorde he possessed his kingdom in tranquillitie but after that he had buylded temples to Idols all the worlde was agaynst him It is mans duetie and most chiefly required at the handes of Princes to haue the house of the pure and sacred places in remembraunce And specially those that are without reliefe decayed and become almoste ruinate by continuaunce of tyme according to the example of that good prince Dauid who spdéeily and with al diligence reedified the tabernacle and his sonne Salomon with a maruellous magnificence the Temple of the lord Zorobabel was greatly commended bycause that after from the captiuitie of Babylon by the ayde of Esdras he reedified the temple of the Lorde As likewise Iudas Machabeus did restore the temple polluted and prophaned by Antiochus But what a gracious testimonie haue we in Esay of the allyance that kings haue made with the Churche Where he sayth The kings and princes shal giue thée milke and shall be thy nursses they shall doo honour and reuerence vnto thée with their faces flat vppon the earth kings shall walke in thy lyght and shall buylde thy walles they shall bring vnto thée golde and siluer and shall serue thée thou shalte sucke the milke of nations and thou shalte bée nourished of the breastes and teates of princes Oh Jerusalem thou holy Citie of God all the countreys vppon the earth shall woorshippe thée strange nations shall bring thée presents and shall worship the Lorde in thée and shall account the earth holy where thou standest they that shall contemne thée shall be accursed and they that shall blaspheme thée shal be condemned But those that shall buylde thée shall be blissed By the patterne of this churche is figured the Christian Churche And when Kings and Princes haue established and set in order all things that is necessary concerning true religion they oughte with greate discretion and policie to deuise and establish lawes to chastise
people and persuade them so well that they receiued his false Doctrine for truth the meanes wherto was this In the beginning he did not communicate his false doctrine but to those of his owne houshold next to his neighbors afterwards to to the common people specially to such as were the moste grosse witted and to carnal men for he doth permit in his law all the vices of the fleshe with all libertie of the which kinde there was at that time a greate numbre thorowoute the worlde and perceiuing him selfe riche and greatly fauoured of Fortune he gathered togithers a great companie of his owne secte and religion And when he sawe him selfe well appoynted and strong he assailed his neighboures and so made him selfe Lorde of many Nations and Prouinces These things were a doing about the yeare of our Lord sixe hundreth Eracleus being then Emperoure of Rome and holding his seate at Constantinople and Bonifatius the fifthe then also Pope Mahomet seeing his affaires prosper so well yet somewhat dispairing his successe did forbidde that any man shoulde dispute vppon the manner of his Lawe and so by this meanes he made it to be obserued by force Afterwardes he went to assaile the Countreys of Romaine Empire he entred into Syria conquered the Noble Citie of Damasco and all Egypte and Iuda persuading the Sarazens people of Arabic that the lande of permission appertained to them of good righte as the lawfull heyres and successoures of Abraham After he had Conquered diuers Prouinces and Regions he was poysoned and dyed about the age of foure and thirtie yeares and in the yeare of oure Lorde sixe hundred thirtie and two after the accompte of Sabellicus And bicause he alwayes vaunted him selfe that after his Deathe he shoulde ascende into Heauen his Disciples kepte his bodie stinking vppon the earthe certaine dayes after he dyed vntill it was corrupted as his soule was Afterwardes he was entombed with a Tombe of yron and caryed to Meque aforesaid a towne in Persia where he is at this day honoured of all the people of the Easte yea euen of the greatest parte of the worlde and this is for oure sinnes and wickednesse and we may therfore easily be persuaded and beleeue that he was sente as a scourge euen by the permission of God to chasten the Christians as he did send long sithens an Antiochus a Cyrus and a Nabuchodonozor to oppresse his peculiar people the Jewes This is therfore no new thing that the Lorde dothe execute his iustice against his owne by such tirants and wicked men as Mahomet was the Lord hath geuen vs to vnderstād the same by the Prophet Esay where he sayth I haue called my mightie and strong men in my wrathe I haue called them my holy ones to the ende they shall glory in my name the Prophet pronouncing these woords spake of King Darius and Cirus Marke loe how he calleth the Medes and Persians his holy ones who were neither good nor holy but onely the executers of his will and pleasure to chastise Babylon he speaketh the like in Ezechiel where he saith I wil guide and lead my seruaunt Nabuchodonosar bicause he did serue me faithfully at Tire and I will giue him also Egipt yet he was not for all that the seruaunt of god Totilla King of the Goathes being demaunded wherefore he was so cruell and extréeme against the people answered with a maruellous faithe therein what thinkest thou that I am other than the very wrath and scourge of God sent vpon the earthe as an instrument to chasten the offences and wickednesse of the people We may euidently therefore knowe by these things that God doth for the most part correct and chasten vs by the wicked who neuerthelesse doe not cease to be wicked still and deserue them selues plagues for according to the word of the Lord and sauioure it is necessary there come slaunder but curssed be he by whome slaunder shall come Behold lo the attempts and furious assaults that Sathan and his complices haue framed against the Church of Iesus Christe his Doctrine for there is no religion that he hath persecuted so cruelly frō the beginning of the world as he hath done ours and although he hath vttered all his suttleties craftes malices and inuentions to ouerrun it and suppresse it yet it remaineth stil perfect by the goodnesse and aid of our sauior Iesus Christe who dothe represse and bridle the malicious and poysoned rage of his enimie and although he hath procured the death of some members of the Church that of the most auncients and greatest clarks as Abel Esay Zacharie Ieremie Iesus Christ the Apostles many holy Bishops as Polycarpus Ignatius and many .1000 of Martyrs and others yet he could not ouerthrow the same For it is wrytten that the gates of Hel shal not preuail nor stand against it and althoughe by continuance and reuolution of time it hath bene shal be put in great danger and peril and that it hath bene and is turmoiled and tossed as a ship by the rage and violence of the tempests yet Iesus Christ wil neuer abandon or leaue his espouse but he wil alwayes assiste hir as the heade dothe the body he watcheth for hir he kéepeth preserueth and maintaineth hir as the promisse by him made dothe witnesse where it is said I wil not leaue you as Orphanes I will be with you euen vnto the consumption of the world And in Esay it is saide I wil put my woords into thy mouthe and I will defend thee with the shadowe of my hand and in the .59 chapter he saith this is my alliance that I haue made with thée sayth the Lord my sprite which is in thée and my woords which I haue put in thy mouth they shall not departe nor goe out of thy mouth nor oute of the mouthe of thy séede from hence forthe for euer Seeing then oure religion onely to be true and pure and that it hathe bene sealed with the bloud of so many Prophets Apostles and Martyrs and specially sealed with the seale of the blud of Iesus Christ our sauior wherof he hath left vnto vs the very marke Carrecte and witnesse in his death and that al the other be vnlawful and bastardes inuented deuised by the deuil or men his instrumēts to the confusion of oures I wold wish that Princes who are Gods lieuetenants vpon the earth for as much as they be called the children and nursses of the Church by the Prophet Esay and that they be the pillers and strength that it oughte to be stayed by I would wishe I say they shuld imploy themselues to maintaine it defende it conserue it confirme it and amplifie it that they might at the latter day whē they shall appéere before the maiestie of God say that which that good King Dauid saide Lord I haue hated those that thou haste hated and haue bene angry with them that
haue lifted themselues against thée I haue hated them withall my heart and accomted them as mine enemies I haue destroyed euery day all those curssed and wicked people to the end I might put out of the citie of the Lord all suche as giue themselues to wickednesse And now let vs harken what testimonie the holy scripture doth giue vs of the zele that kings in the olde time did beare vnto their religion which was but a figure shadow to ours what was it that hath made Ezechias King of Iuda so greatly to be praised and honored amoÌ„gs men but bicause he tooke away those hault Gods bet downe the pillers quashed and brake in peeces the brasen Serpent that the people of Jsrael did make sacrifices vnto What hathe made the memorie of Iosias to endure vnto these our dayes but bicause he amongste other his commendable vertues burnt the Idolles Churches images and altares that was made to the dishonor and contempte of God The time nor the puissance therof shall neuer extinguishe the memorie of Mathathias father to Machabeus who being moued with zelous choller inflamed with a diuine furor killed a Jew vppon the altare that did sacrifise to Idolles and that in the presence of all the people and in like maner being moued with the same zeale he put to death an other that Antiochus had sent to doe sacrifise And aboue all things let Princes haue good regarde that in stead of defending the church they do not persecute the same for if they do they cannot eschue the iust vengeaunce of the wrathe of God as we haue example by Helidorus who robbing and spoyling the Churche of Jerusalem of the mony and goods that was appoynted for the reléefe of Widowes and Orphanes was so punished by the Angels that ruled and gouerned in the temple as he remaineth as an example for euer to others Pompeius after that he had cruelly polluted and prophaned the same Temple coulde not escape the scourge of God but euen by the victorie that Cesar had of him in the ciuill warres it did appeare he was iustly corrected for his offence Marcus Crassus passing by Ierusalem with his army against the Parthians could not forbeare to robbe and spoile the temple but as Iosephus wryteth the paine of the Sacriledge was not long after the offence for euen at the same assaute his armie was destroyed and him selfe miserably slaine And if we will search the Histories well we shall finde maruellous plagues of God laide vppon Pharao for the oppressions that he made to the sinagoge which was but as a figure of our Church who after that he had ben afflicted with .x. maruellous plages was in the ende swalowed vp and drowned by the violeÌ„ce of the seas Senacherib king of the Assirians likewise persecuting the Churche sawe before his owne eyes euen by the handes of the Angels of god al his armie ouerthrowne afterwards he himself had his head cut of by his own children in the temple of his gods But how was that great monarch Antiochê° plaged who séeking all the meanes he could to extinguishe the memorie of the sinagoge of God and to bring in the honoring of Idolles had he not in satisfaction of his crueltie his body eaten with vermine and became so odious and filthie withall that the stinke that came out of the corruption of his bodie did infecte his whole armie Thus he who by his pride thought to commauÌ„d the waues of the sea to stay and to waigh in the balance the highe mountaines and that was so puffed vp with ambition that he thoughte to reache the starres in heauen was so brought downe by the fearful iudgement of God that no man coulde abide his stinking and corruption and for that he did cruelly handle the seruauntes of God he died as a straunger in the mountaines of a deathe worthy his wicked life Herodotus likewise for persecuting the Churche died of the like deathe Nero that infamous butcher who hathe lefte none other memorie to his posteritie but his murthers and tirannies after that he had raised many persecutions againste the Churche being noted chéefe enemie of the Common wealthe in the ende executed Iustice him selfe vppon his miserable bodie Domitianus did succéede him in the like crueltie After this Dioclesianus Maximilianus Constantius and other like vermine of whome we haue héeretofore made mention that haue sought the decay and ruine of the church and murthered the ministers of the woorde of God did receiue an ende agréeable to the wickednesse of their liues Constantinus the yonger sonne of the great Emperor Constantinus who degenerated from the religion of his Father fauoring the secte of the Arrians was sodenly suffocated and choked with the Apoplexie Cherinthus likewise choked in bathing him selfe Arius died vpon a priuie Olimpus Bishop of Carthage after he had pronounced and vttered many blasphemies against the Trinitie was presently striken with thrée claps of Thunder and died therewithall and his bodye when he was found deade all togither brent Iulianus the Apostata was thrust thorow with a halberte by a souldier and so ended his dayes Valentius the Emperor was vaÌ„quished with the Gothes whome he had infected with heresie Darius likewise as he was persecuting the Christians was consumed with fire in a little house what néede is there after all these to make any remembrance of Theodorike King of the Gothes Attillus Totillus Fredericke the seconde Leon the third Emperors with an infinite number of other Princes and Monarches who for persecuting the Christian church haue tasted the right hande of God so sharpely that the memory of them shall neuer be buryed nor extincte The good Princes and true seruaunts of God according to the example giuen by Constantinus the Great aforenamed ought to be defenders tutoures conseruaters and membres of the Church and not to spare or restraine their mightie handes or any other force that God hath giuen them for the furtherance therof For they haue receiued the administration of the Kingdoms and the dignitie of their Crownes and scepters with suche charge And now for a full conclusion of all our examples we wil adde one other notable testimonie of the obedience of one Emperour written at large in the Tripartite historie as it was doone Theodosius the great being aduertized of a certain emotion that was sprong vp amongs the Magistrates and common people of Thessalonye and of the controuersie that it grewe to the destruction of some of the Iudges The Emperour beeing aduertized thereof and béeing withall surpryzed with so great anger that hée could not staye hymselfe withoute any further inquisition of the matter or order of lawe dyd commaunde that all the Inhabitauntes there shoulde bée put to the swoorde whyche was doone wyth all diligence by his menne of armes And by thys execution there dyed very néere seauen thousande persones as well the innocente as the guiltie Sainct Ambrose
Emperor Tiberius was stifeled with a pillowe and died amongs his owne seruaunts Nero that butcher and mortall enimie to humaine nature hiding himselfe in a ditche to eschue the iust ire and vengeance of the Romaines that did pursue him would haue killed him selfe but God did permit he shoulde finde him selfe so vnable that his strengthe did faile him to execute his sacrifice and was cōstrained therfore to require aide of others to aduaunce his deathe And thus with these smal numbre I could produce many other Princes Kings Emperors Monarches and other great Lords who hauing had as it were the winde in the poope and vsing with full saile the flatterings of Fortune that afterwardes turning her whéele vppon them fel into such miserie and wretchednesse that the memorie thereof is pitifull to rehearse For this cause Ephyston that was so well beloued of Alexander willing vppon a time of his great liberalitie to haue giuen to certaine of his fréendes the kingdome of Sydon they knowing it was an easie matter to receiued a kingdome but hard to rule the same did with a maruellous constancie of minde refuse it Wherat Ephyston being greatly astonied to sée them refuse willingly that which others did séeke fiersly by fire and swoord was moued to say Oh most happie nation which arte the firste that hathe learned that it is no lesse commendable to refuse a kingdome than to receyue it For if the ambitious man will measure with a iuste yarde and weighe with euen Ballances the pleasures and honoures with the cares and troubles of the minde that doothe accompanie a Crowne and an infinite numbre of perilles bisides as well domesticall as foraine he shoulde finde for one ounce of Honey tenne pounde of Wormewoorde wherefore the greate king Antiochus is greatly commended in the Histories amongs the Romains for when they had taken away from him the better parte of his Realme he sayde vnto them with an inuincible constancie O ye Romaines in leauing me so small a parte of my Realme and vsurping the moste greatest parte thereof as you doe you cause me to occupie my minde on other matters and you doe so muche the more disburthen me of the cares which did ordinarily enuiron my soule and held it besieged Valerius Maximus in his histories dothe rehearse that the firste time the Crowne was presented to the same king Antiochus before he wold put it vpon his head he did for a good space fal into contemplation afterwardes he cried oute with a loude voice and saide O Diademe more happie than noble If the moste parte of the Princes of the earthe woulde consider diligently the miseries and cares that doe accompanie them they woulde not be greatly willing to couet them but woulde rather disdaine to lift them from the earthe We haue as it were the like Example in the Histories of a Tirannous king who being on a time more pensiue and sadde than he was accustomed one of his Courtiers woulde gladly haue made him merrie and saide vnto him Wherfore arte thou so sorie and pensiue O king and séest thy Realme prosper and flourishe in all things But this Tirante feeling the anguishe of his sinnes in his heart answered nothing to him But afterwards caused a feast to be prepared of all sortes of delicate and delitious meates wiih such ornaments as were requisite for the celebration of such a great feast This done he caused a naked sweard to be hāged and tied with a thred ouer the place where he should sit and called for this Courtier and commaunded him very straightly to sit him self in that place which was prepared for him This miserable mā being thus set had no will either to eate or drinke but was alwayes afraid of death and that the sweard should fall and kil him This tirant deliting to sée him put in such feare said vnto him Behold loe the very true purtraict of my royal dignitie behold the prosperities and plesures that my estate is subiect vnto behold also the iuste occasion of my continuall heauinesse and sorowe In all which examples before rehersed we say for a full resolution that althoughe all things be subiect to mutation after the common law and course of nature yet there is not one thing more mutable and subiect to change thā Princes and kings are bicause that fortune doth most willingly take hold of such as be of an high estate and touch to triumph ouer their spoiles Wherfore those that be called to such honor and dignitie ought so to direct their actes and dooings that they may be alwayes found readie when the Lord and God shall call for them The ninthe Chapter Hovv that clemencie and gentelnesse are vertues moste meete and conuenable for Kings and Princes vvith many examples alleaged confirming the same FOr the better garnishing the Prince with suche things as are moste méetest for his Maiestie and dignitie we desire as is said in the Chapter before he should be indued with modestie and temperācie to serue him as meanes to season all hys actions and doings Least that being at any time ouercome with extremitie of choler he shoulde be ouer rashe and quicke in his iudgements in the execution wherof it is to be wished he should rather be more prompt to remit the cryme that without discretion before the matter be well considered and wayed to punish the offender for commonly sodayne determinations do bring with them suche boyling and sorowfull repentance that it maketh vs to desire that same death to our selues that we oftentimes procure to others As we reade of Alexander the great being on a time in a maruelous furie caused Cletus one of his beste beloued to be slayne the death of whom did heape such gréefe and anguish in his heart that after reason had ouercome his furie he would haue murthered him selfe with his owne hands for a satisfaction of his offence But for as muche as we will referre these matters to the Chapter where shall be intreated how muche crueltie is enimie to Princes we will cease to procéede any further therein and intreate of clemencie gentlenesse and mildenesse which are requisite for Princes and be things of so maruellous an efficacie to winne the harts of their subiects that there is nothing that doth more prouoke the people to loue them and honour them than meekenesse and gentlenesse nor by which meanes they may more frankly make requeste to them of any thing without repulse or deniall to be made therein Cicero in his Academicall questions doth persuade all Princes rather to communicate with the poore than the riche for sayth he they can not learne any thing of the riche but to be couetous to augment their estates and dignities and to maynteyne them selues in all pleasure and delicatenesse but with the poore sayth he they shal learne to be pityfull and mercyfull For pouertie is none other thing but a Schole of clemencie and pitie The Emperour Traianus is greatly
men Further they adde to it that if wée woulde tame and make familiar any brute beaste as Beares and Lyons and suche like they will soner yéelde them selues to bée handled and tamed by women than men Cato béeing of Nature very seuere in all things did so muche honour and beare reuerence towards women that he made a law that if any man should lay hands violently on any woman he should bée punished with the like punishment as if he had violated the Images of the Gods. And is there any man so barbarous or so farre estraunged from humanitie that knoweth not that this our lyfe can not taste any contentation without the company and felowshyppe of a woman who dothe putte away through hir comfortablenesse the troubles and vexations that come onely to vexe our heats and that in suche sorte as it séemeth she was sente vnto vs from heauen for the comforting of our infirmities And Salomon in his Cantike as it were acknowledging a thing I can not tell what of the blessednesse in the woman willing to describe thereby a mysterie of Diuine and hautie things would haue couered the same vnder the pleasaunt vayle of loue fayning a maruellous loue of a young marryed man towards his Espouse I would alleage here many other in the aduauncement and prayse of woman as how Iesus Chryste after he was rysen from deathe hys will was that women should haue this preheminence before men in that he would bée firste séene to them and that they shoulde bée the firste trumpet of hys Resurrection and that also they shoulde neuer be the occasion that any errour should be brought to the Church of God as many men haue ben and man also betrayed solde bought condemned and crucified Chryst and women cleane contrary to them did what they could to saue and preserue his life as it is manyfest to vs by the wyfe of Pilate But I am determined now in this Treatise héere not to speake any more of their worthynesse and dignities whereof if thou be desirous to vnderstande further thou mayst rede Plutarche in his particular treatise that he hath made in their commendations and Boccas S. Iohn Chrysostome vpon the homilie of the headding of S. Iohn Baptist S. Hierome vpon the explication of the .xviij. Psalme in the Bookes of the Nuptiall lawes of Mounsier Tiraquean counseller in the Court of Parliament and in many other Latin authors which I do omit at this present for prolixitie and also in the booke of Cristian de Pise a yong gentlewoman one that was very well learned both in the Greke and Latin who hath most liuely searched out those things that tend to the commendation of the feminine sexe and answered to all such obiections as any man coulde say agaynst them as any other author that I haue red that entreated of the lyke matter as thou mayest sée in one great tome that she hathe written of the same And as for my parte the reasons that hath moued me to rehearse these few things of their cōmendations mentioned before doth not tende to any other ende but to induce men which haue giuen them selues vp to their wanton lustes to marry séeing that it is the chiefe remedie that our Lorde God hath giuen to man for a consolation and ease of his infirmitie and besides mariage is a thing so necessarie for man that it is the onely conseruator and preseruer of our beginning which Iesus Chryst in token that he would haue it highly honored being bidden to a mariage did enriche it and beautifie it with the first miracle that euer he did vpon the earth Therfore what thing is more holy than mariage whych the soueraygne Author of all things hath ordayned sanctified and hallowed What is more iuste and reasonable than to render to our posteritie that we haue receiued of our anceters This Lord is not a Solon or a Licurgus but he is the onely Monarche of heauen and earth by whose mouth the same hath ben sanctified and who after that he had created man of the slyme of the earth foreséeing hys myserie if he shoulde dwell alone wylling to comforte him in some thyng gaue vnto him an ayder and companion which he drew out of his owne proper flesh and side giuing him to vnderstande thereby that there was nothing vpon the earth that ought to be more deare to him nor that he should be more bound vnto than to the woman not leauing him with this his first benefite and grace but also when he had washed the earth that was defiled with the wickednesse of man with that great abundaunce of water the firste law that he established was he should encrease and multiply to replenish the earth a thing which coulde not be well accomplished but by the benefite of marriage which afterwards he did confirme more firmly when he sayd that a man shall leaue both father and mother and cleaue to his wyfe and companion But what maketh the dignitie and excellencie of mariage more commendable than the coniunction of the diuine Nature with the humanitie a thing dreadfull not onely to the Angels but also to the wycked spirites which surely is to vs a testimonie most certayne and true of the loue that the Lord God doth beare towards his church of the whiche he calleth him selfe husbande and hir the spouse wherefore S. Paule sayth it is a great Sacrament the mariage of Iesus Chryst and his Church and if in all the order of Nature there had ben any coniunction more holy or if there had ben any amitie more religious than mariage truely the Apostle would haue produced the fame therof in the behalfe of Iesus Chryst and his church The auncient Hebrues had mariage in suche honor and reuerence that the new married men were alwayes the first yere exempted from the warres although the Citie and common wealth wherein they dwelte were in great danger The Romane lawes had in suche hatred the contemners of Mariage that they did exempt those that would not marry from all publike honour and gouernements as to the contrary they dyd honour and gratifie with some liberalitie those that with any children dyd encrease the common wealth Licurgus the law giuer to the Athenians and a great frende to humanitie dyd make lawes wherein it was ordeyned that all those that did disdayne to marry in the sommer time should be banished frō all publike playes and pastimes and for a perpetuall infamy should bee constrayned in the wynter to go all naked through the market Will you know in what reuerence antiquitie hath had mariage the Grekes dyd always banish for ten yeres the violators of the Matrimoniall honour the Hebrues and the Barbarians dyd punish it with the paynes of death the auncient law of Moyses dyd stone the offendors therin to death The Romanes great preferrers of chastitie by their first lawes did permitte the husbande without any kinde of processe to kill him that should be apprehended in
so that for one which yée shall finde condempned in the Histories yée shall finde a Million of others commendable and vertuous But if we will trie all estates that doe liue or be dead with suche a touche stone and wey all our actions in so iuste a ballance where hath there bene any founde so holy in this mortal life that hath not haulted or offended in some thing And that the same shall not be founde vntrue note the first estate of this world was made of two persones that is the man woman who both two did offend The second estate which was their two children the one was a murtherer of the other his brother The third estate which was Noe was derided of his children wherewith the Lorde our God was offended Let vs goe further to the kings ye shall finde that Dauid was a good man and Saule an euil man amongs the Prophets Daniel a good man and Balaam wicked amongs the estate of widowhead Iudith a good woman and Iesabell an euill woman amongs rich men Iob was good and Nabal curssed in the estate of Apostles S. Peter was a godly man and Iudas a Traytor so that euen amongs those that folowed Christe there were some founde wicked Beholde nowe then howe to be either good or badde it commeth not of the estate of marriage but of oure naughtinesse and corrupt inclination As yée see of the swéete floure the Bee gathereth Honie and the Spider poyson There is yet one thirde kinde of people which be the moste fondest and most scrupulous of all others for they be suche that what so euer thing is offered to them if it be not confirmable to their owne sensuall appetite they can not disgest it And if they feele the least annoyance in the worlde in marriage it is to them a hot iron which burneth and tormenteth them so that they disdaine and refuse it and wishe that the memorie thereof were vtterly extincte and forgotten Such manner of people complaine of marriage bicause say they it is an heauie burden a very sea of mischéefe and an extréeme seruitude specially for the vnquietnesse of the women who are alwayes complaining if they lacke any thing at any time they neuer cease to torment and vexe their husbands I would demaund of suche Nicets how they can endure any greeuous iniurie of their enimies when they can not abide any light offence of their wiues their companiōs and continuall friendes or the exclamation of their children which they haue bred and brought vp into this world For as much as suche troubles be common and as it were annexed to marriage and that many there be for that respecte do contemne marriage I wil studie to satisfie their delicate desires and appetites at more leisure But for this present it shall suffise me to aduertise them when they féele them selues tempted with impacience and that they can not endure any small offence of their wiues and children let them remembre what offences they do daily commit to our Lord God and they shall alwayes beare things paciently and in a moment God will turne it to dust And he will not onely doe this for them but further he will aide them with the clearenesse of the Sunne the lightnesse of the Moone with the vertue of the elements with the frutes of the earth and with other infinite necessaries of his goodnesse and mercie And not withall the pacience of Iesus Christ and what he suffered for vs he was made naked to clothe vs he was prysonner and bound to deliuer vs from the bandes of the Deuill he made Sacrifise to purifie vs from all inwarde spottes he had his side opened to shut vs out of hell he had his handes which made heauen and earthe for the loue of vs to be pierced with many nailes of iron he had his heade crouned with sharpe thornes to crowne vs with a crowne of glory Let vs marke withall impaciente and ingrateful men that we are that of his sorow came our ioy of his infirmitie grew our health and that of his death was deriued our life and we shall be ashamed and blushe that we do not beare the infirmities and weaknesse of our housholde or any small offence of our wiues who sometimes forced euen vppon iust cause or choler is constrained for the infirmitie that is in hir to say vnto vs with anger that which shée can not with pacience well beare And I am sure there is none of vs more greater than Cesar either in Councel hardinesse or power yet he neuer reuenged him selfe vppon Catullus which wrote so ignomious verses againste him And who was euer more greater than Cato whose roabe Lentulus did rent and scratched him by the face in defending one that was accused And alwayes he bore it paciently A disciple of Zeno the Philosopher being demaunded of his Father what profite he gotte by the studie of Philosophie answered he learned to suffer and beare iniuries If therefore the superstitious Philosophers haue taught those things what ought they to doe that make their whole and faithfull profession of Christianitie Learne then you Christians that doe so burne with choler and impacience in your houses learne I say of the Ethnickes to moderate your anger and refraine your passions heereafter by their examples But nowe to returne againe to our firste matter seeing that marriage is so noble so excellent and holy and that it is the only conseruer of our humanitie let vs commende it esteeme it and honoure it as a heauenly and special gifte of God which he hath sent out of his throne aboue to vs beneath for the comforte of our liues For if it be banished and estraunged from vs it shall happen to vs as Xerxes that great king of Persia sayde of an infinite numbre of people that he did beholde vppon the toppe of a hill when he sayde weeping bitterly Oh miserable and infortunate creature man that thou arte behold that of so many Millions that doe nowe at this present day liue vppon the earth an hundreth yeares from hence there shall not be one liuing Who can not then frame himselfe to marriage and learne to liue in the pleasant bondes therof as a thing most necessarie and holsome for mankinde which being taken away from vs al flourishing common wealthes and triumphante Cities shall remaine desolate and be onely peopled with trees rotten stockes rockes and sauage beastes But contrarie by the aide and benefite therof they shal be quickned cōserued and maintained in their essence and eternitie Séeing then that the Lord our God will haue marriage the lawes commaunde it honestie calles vs to it reason exhorteth vs nature leades vs necessitie constraineth vs and the very bones and ashes of oure auncestors and parentes that repose in their sepulchres do craue and require it let vs receiue it honor it and maintaine it with suche innocencie puritie and sinceritie of minde as that it be not brought in condemnation at the last