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
with charge to foresee that shee might come alive into his power meaning to preserve her for his triumph But after he had talked with Cleopatra and perceived that shee would not let him into her sepulchre hee caused ladders to bee set to to the window where Antonius came in to her and whilest another held her in talke he with two of his servants conveyed themselves secretly into the sepulchre Then one of the women crying out oh unhappy Cleopatra thou arttaken alive she turned about espying 〈◊〉 took a sword which she had ready and offering to kill her selfe he steppeth hastily to her and layd hold upon the sword told her that shee did wrong to her selfe to Casar that went about to take away the occasion from that milde and mercifull Prince to shew her favour When they had gotten her out of the sepulchre after a few daies Caesar came to see her of whom she obtained leave to celebrate the funerals of Antonius after her owne minde And when shee had prepared things ready to bury him with such pomp as the time then served she with some other of her favorites came to the sepulchre bowing down toward the ground O my friend Antonie quoth shee I buried thee not long sithence with free hands but now I do sacrifice to thee a captive under safe custodie lest this slaves body should perish by weeping and lamenting which is preserved to none other purpose but to triumph over thee Thou must look for none other sacrifice nor honours for these be the last thou must have of Cleopatra whilst wee lived no force was able to separate us but now that wee are dead it is to bee doubted lest wee shall change places that thou a Romane shalt lye in Egypt and I an Egyptian in Italie But if the Goddesse there be of any power or vertue suffer me not to be led away alive nor to triumph over thee but receive me to thee into this tombe For of an infinite number of miseries wherewith I wretched woman am oppressed there is none so great or grievous to me as this little time that I have lived without thee After she had thus bemoned her selfe with him and embraced the tombe with many teates shee went to her dinner that was provided for her very sumptuously After shee had dined and sent letters to Caesar shee avoyded all other from her and went into the sepulchre with the two women onely and shut fast the doore As Caesar was reading her letters wherein shee bewayling her estate made lamentable petition to him that she might be buried with Antonius he mistrusting as the truth was that shee had determined to destroy her selfe sent presently to stay it if it were possible The messengers hastening them to the sepulchre found the watchmen there mistrusting no such matter But when they had broken up the door they found Cleopatra dead laid in a bed of gold attired like a Queen one of the women lying dead at her feet the other halfe dead was putting the Crowne upon the Queenes head and being asked whether this were well done Yea said she very well done and as best becommeth the progenie of so many Kings and therwith fell downe dead The fame went diversly of the manner of her death Some said it was by a venemous worme called Aspis which was brought unto her among the leaves of a fig-tree The desire of the like fleshly pleasure was the destruction of Spain which the Paynims recovered from the Christians For in the Reigne of King Roderick there was a Prince in Spain called Iulian Earle of Cepta who had a daughter of excellent beautie wisedome called Caba this damsell being sent to the Court to attend upon the Queen the King fell so extremely in love with her that perceiving shee would not be enticed to agree to satisfie his inordinate desire he took her away by force and defloured her in his Palace The which when Count Iulian understood hee received thereof such griefe that hee determined to revenge so great an injurie upon the Kings owne person But dissembling the matter that hee might have the better opportunity when the King sent him with an armie to make warre upon the Moores who then invaded the borders of Spaine hee practised with the King of the Moores to send over an Armie promising to bring all Spaine under his obedience which being done the Moores with the Counts ayd joyned in battell with King Roderick and after great spoyle done to the country overthrew him with all his nobilitie and armie so as the King could never after bee found quicke or dead and the Moores not long after became masters of all Spaine CHAP. IIII. Lust the occasion of many mischiefes and unnaturall acts Instanced by Hyppolitus Cardinall of Este And Galeace a Gentleman of Mantua Of Pyramus and Thysbe Histories of men made ridiculous by dotage The miserable end of Abusahid King of Fez and others Stories of lascivious Friers and a Parish Priest Of the Tyrant Aristotimus The 〈◊〉 love of Antiochus sonne to King Seleucus Of Charles the sixth King of France Of the Emperour Commodus And that in voluptuousnesse no felicitie can consist WHen men let loose the reines of their affections and suffer themselves to bee overcome with amorous passions neither feare of God nor respect of men nor regard to their own safetie for the most part restraineth them from attempting all manner of impieties to effectuate their dissolute desires Such passions excited Hyppolitus Cardinall of Este to commit a most cruell and unnaturall act against his owne brother This Cardinall or rather carnall and his brother were both extremely in love with one woman and perceiving that shee affected his brother more than him hee asked her the cause she confessed that the beauty of his eyes allured her liking more than all the rest The Cardinall departing in a great fury watching for opportunitie found his brother on a time a hunting and compassing him about with his followers made him alight from his horse and caused his footmen to pluck his brothers eyes out of his head hee beholding the matter whilst it was doing contrary to all humanitie Nonbenecum sociis regna Venusque manent Kingdomes and Concubines brook no competitors That act was no more wicked than this was foolish Galeace a Gentleman of Mantua courting a damself with whom he was in love as they stood upon a bridge said that he would suffer a thousand deaths for her service if it were possible She in jest commanded him to cast himselfe into the River which hee presently did and was drowned The like fond love brought Pyramus and Thisbe a young man and maid to the like end These two young folkes were exceedingly in love together and perceiving that by the suspicion of their parents they could not satisfie their desires they agreed upon a certaine day to meete in a place afer off where Thisbe chancing first to come
finding there a Lion shee hid her selfe for feare leaving behinde her for haste the things which shee did weare upon her head which being taken away by the Lyon and found by Pyramus supposing his love was devoured by the Lyon he slew himselfe Thisbe not long after returning to the place appointed and finding her lover dead slew her selfe with his sword But this love that followeth wrought not so evill an effect A French Gentleman lying with his love a Courtisan in Rome as hee was in the morning about to put on his chaine of gold which was wont to come foure times about his necke it would then go but three times about And as hee was musing with himselfe how this matter should come to passe the Courtisan who had untyed secretly the lincks and stolen part of the chaine away made shew as though shee marvelled why hee looked so sad and asked the Gentleman whether hee felt any griefe It seemeth quoth shee you have taken some cold because your head is waxed great and your face swollen and therewith she put a glasse in his hand of that sort that maketh things shew greater and larger than they are indeed The Frenchman looking in the glasse beleeving that his head was swolne and that hee was fallen into some strange disease left musing upon his chain bewailed himselfe afterward to his friends as though he had been dangerously diseased There was a young man in Friburge so desirous of the companie of a young maiden with whom he was in love that being promised by a Necromancer hee should enjoy her companie and for that purpose withdrawing themselves into a secret place of the house he caused the divell to shew himselfe to them in likenesse of this Virgin and when the young man offered to take her by the hand the spirit casteth him against the walls and slue him and cast his carkasse with such violence at the conjurer that hee lay halfe dead a great while Abusahid King of Fez by the report of Leo of Africa was slaine and his sixe children by his Secretarie for abusing his wife In the time of Philip the Fayre King of France two Knights were flayed alive for whoredome with the Queen of Navarre the Countesse of March and they condemned to perpetuall prison Iulius Casar that great Monarch after hee had made conquest of Germanie Spaine France England Italic Greece and of Pompey his enemy had like to have suffered a shamefull death through the pleasure he tooke in the fond love of Cleopatra whose company to enjoy he went to Alexandria in disguised apparell where an Eunuch and a childe were like to have slaine him if hee had not cast himselfe from an high tower into the sea and saved his life by swimming to his campe under the galleyes of his enemies These passions of love doe worke wonderfull and strange effects in many that yeeld themselves to bee overcome by them Historiographers report of a yong man in Athens of very good parentage and rich that was so enamoured upon an Image of Marble very artificially made and set up in a publicke place that he would embrace it and make love to it as though it were a living Creature and could not endure it to be out of his sight but alwaies remained by it And if it chanced him to be from the Image he would weep and lament so grievously that it would pitty any hard heart to behold him This Passion grew so strong in him that hee made sute to the Senate to sell the Image to him for such price as themselves would demand that he might remove it from thence to his own dwelling place But the Senate denying his request because it was a publicke thing he caused to be made a rich Crowne of gold with other jewels and sumptuons attire and put it upon the Image which hee beheld and adored in such extremitie that the people being moved at his folly forbad him to come any more neare it whereat he conceived such griefe and displeasure that he killed himselfe Durius in terris nihil est quod vivat amante Nec modo si saplas quod minus esse velis None suffers more than they that love professe Which the more wise we are we practise lesse And though this bee very strange yet that which credible Authors write of the King Xerxes is more strange or rather monstrous They report that he was so farre enamoured upon a Plane tree that hee would make love to it as if it had been a very faire woman The desire of this fleshly pleasure brought forth a most vile and wicked sect among the Friers and religious men at Naples in the time of Pope Egidius As there happened a dissention among the Popes these Friers in contempt of Christian Religion would assemble themselves together in the night both men and women in caves and secret places fit for their purpose where to cover their villanie with some shew of honesty the Priests that were among them would sing Psalmes after the manner of Christians Which being finished the Priests as it were beginning a Sermon would say something to confirme their wicked errour the effect of whose speech should bee That above all things Charitie ought to bee embraced which by the testimonie of holy Scripture was the head of all vertues and that the principall exercise of this Charitie among men God himselfe being Author thereof consisted in the coupling together by the holy Ghost of male and female in the worke of Venus And when every man had defiled that woman the lights being put out whom before hee had set his eyes upon then the divine service was finished These men taught publikely that this was not the Testimonie of Christ My peace I give unto you my peace I leave unto you But this Increase and multiply and replenish the earth And if any of these women happened to be with child the Priests commanded the childe to be brought to them who assembling together in a place appointed for their sacrifices after a solemne sort would burne the infant to ashes which they would gather up and keep in a pot as a holy thing And when any new Priest was to receive Orders by them he must drinke of those ashes in wine And when their chiefe Bishop happened to dye to avoyd envie and that a new might seeme to bee chosen to supply his roome rather by some divine power than by themselves they would command the mother of some childe borne in that wicked sort to bring it to some of their secret places appointed for that purpose and the Priests as they sate the people standing by would take the childe and deliver it from one to another every one brusing it with his hands continuing this order still untill the poor wretch were killed then in whose hands it dyed that was the man that must bee the chiefe Bishop These be the effects that the desire of fleshly
under the water a long time And as soone as he was under the water the sea began to worke in the place where he leapt in of a great height as though there had bin a tempest After he had staied under the water longer than he used to do the people cryed out Thou Cynops art the onely man of the world thinking he would shew himselfe to them againe as he did before But Saint Iohn prayed to God that hee might be no more seene among men which prayer tooke such effect that Cynops could be no more seene Which when the people perceived they turned their admiration to Saint Iohn who then sayd to the three spirits I command you in the name of Iesus Christ that was crucified that ye depart and be seene no more in this Island Which words were no sooner spoken but they forthwith vanished away The fame of this art being blown abroad was the cause that a great many bookes of Necromancie in divers places were burnt This desire of vaineglory through singularity of knowledge was not wrought in the minds only of Cynops and other Infidels by the instigation of the divel whose helpe they used in aâ—…ayning the same but in our Christian Prelates also who used the like means being overcome with the same desâ—…es to what perill of their soules I leave to the judgement of others Tâ—…itemius the Abbot an excellent learned man and worthy of fame if by adding Necromancy to the rest of his learning he had not made himselfe infamous by his owne confession burned with an execâ—…ive desire of vaineglorie For saith he as I went up and downe musing devising with my selfe how I might finde some thing that never any man knew before and that all men might wonder at and layd my selfe downe to sleepe in an evening with the same cogitations there came one to me in the night that I knew noâ—… and excited me to persever in my intended purpose promising me his helpe which he performed What kind of learning hee taught him he sayd was not meete for the common sort but to be knowne onely of Princes whereof hee sheweth some examples denying the same to be done by the divels helpe but by naturall meanes to which hee will hardly perswade any man of judgment And though he would cover some of his strange feates under the pretext of nature yet his familiaritie with the Divel in many things was apparent The Emperour Maximilian the first married with Marie the daughter of Charles Duke of Burgundy whose death loving her dearely he took gâ—…evously This Abbot perceiving his great love towards her told him that he would shew him his wife againe The Emperour desirous to see her went with the Abbot and one more into a chamber The Abbot forbad them for their lives to speake one word whilest the spirit was there Mary the Emperours wife commeth in and walketh up and downe by them very soberly so much resembling her when shee was alive in all points that there was no difference to be found The Emperour marvelling to see so lively a resemblance called to mind that his wife had a little blacke spot a Mole some call it behind in her necke which he determined to observe the next time shee passed by him and beholding her very earnestly hee found the Mole in the very same place of her necke Maximilian being much troubled in minde with this strange sight winked upon the Abbot that hee should avoyd the spirit Which being done hee commanded him to shew him no more of those pastimes protesting that hee was hardly able to forbeare speaking which if hee had done the spirit had killed them all The Divell was so ready at the Abbots commandement that as hee travelled on a time in the company of a man of account who reported this story they came into a house where was neither good meate nor drinke the Abbot knocked at the window sayd adfer fetch Not long after there was brought in at the window a sodden pickerell in a dish and a bottle of wine The Abbot fell to his meate but his companions stomacke would not serve him to eate of such a Caterers provision Albertus Magnus being a notable Necromancer besides his other learning that had beene Bishop of Regenspurg and after became a Monke at Collen at such time as William Grave of Holland was chosen Emperour and returned from his Coronation at Aquisgraven to Collen with many Princes and great estates where in the night was made him a sumptuous banquet Albertus being there also to shew the Emperour and the Princes some pastime after their journey by his skill caused the chamber where they were in their sight to be like a forest the floore seemed to be ground covered with greene grasse and beâ—…bes and flowers planted with trees of divers sorts the Larke singing in the ayre the Nightingale and the Cuckow singing in the trees and haw-thorne bushes as though it had been in the middest of May. In the which pastime the Emperour tooke such delight that hee rewarded the house whereof Albertus was Monke with land priviledges thinking that no sinnefull act which was done by so famous and holy a Monke in the presence also of so many Prelats But what their reward shall be at the day of judgement the Lord onely knoweth But to excell in these prohibited sciences is not sufficient glory to these kind of men except they also leave their knowledge in writing to the prejudice of posterity which argueth their desire of glory to bee agreeable with that of the Poet that sayth Vade â—…tur felix liber long ssâ—…ma vive Tempora quumque meos tellus obduxerit artus Tu varios populos diversaq regna superstes Quaere studeque meum late diffundere nomen Goe happy booke live long and when i' th dust My bones are layd as sure I am they must Be thou still safe and wander the world round With all thy care my name abroad to sound Among the rest Pope Gregorie the seventh an excellent Necromancer by the report of the Cardinall Benno would by shaking his sleeves make sparks of fire leape out of them to the judgement of men by which strangething he sought to win an opinion of great holinesse By these examples of Popes and Prelates with the rest it appeareth how ready the Divell is to stirre up mens mindes where he seeth any inclination to the desire of vaineglory whose helpe and service they never lacke untill he hath brought them to destruction of bodie or soule These kind of men be they it should seeme to whom Beelzebub is supposed to write an Epistle reported by an old author thus Beelzebub the prince of Divels and Duke of darknesse with his guard and all the potentates of hell To Archbishops Bishops Abbots and other Prelates rulers of Churches his welbeloved friends now and for ever Infernall salutations and a league of inviolable society which can never
of vice or images of vertue The old Romanes desirous to excite their yong men to vertuous acts and considering how men are inclined to the love of honour they built two temples the one of which they dedicated to vertue the other to honour joyned them so artificially together that no man could come into that of honor but he must first come through vertue By which apt device they would have it knowne to all nations that the right way to honour is by vertue But in these latter ages the temple of vertue is so little frequented that the path which was wont to leade to it and be well troden is growne greene and another way found to that of honour by some backe doore not so well knowne in the elder time And if any chance to seeke to come the right and old accustomed way to honour through vertue the doore is kept so fast shut by a porter called envy and his servant detraction that hardly one among thousands can come to honour that way which is a great discouragement to those that would come to honour through vertue and maketh their devotion cold and slow to freqâ—…ent that temple One saith Virtute ambire opoâ—… non â—…bus but if hee have no other helpe in these dayes to prefer him but his vertue he is like to have but a cold sute Wee may wish it were in use that Plaâ—…us sayth Sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the case is much altered For in stead of favourers he shall have deracters secret enemies alwayes to vertue Which made Plato commend the law of the Lydians that punished detracters with the like punishment as they did murderers For as one taketh away the life of a man so the other taketh away his reputation and good fame which after Saloman is more worth than worldly goods The Poets saying could to no age be more aptly applied than to these latter dayes Virtus 〈◊〉 alget Vertue is praised but not cherisht Which confirmeth Seneca his saying That men allow better of honesty than follow it Medea sayth video 〈◊〉 〈◊〉 〈◊〉 I see allow of the things that be better but I follow the worse Vertue is a medicine to the minde and healeth the diseases thereof as drugs are medicinable to the body restore it to health For the minde hath his diseases as the body hath For when the body is distempâ—…d and not in his perfect estate he is sayd to be sicke of this or that disease as of an ague of a pleuâ—…sie or such like and needeth Physicke So the mind that is distempered with this or that passion or perturbation as with pride covetousnesse vaineglory voluptuousnesse or such like is not in his perfect estate but needeth vertue as a medicine to restore him to health or his perfect estate againe Which was well signified by Agesilâ—… king of Sparta to Menelaâ—… a vaineglorious Physitian who being puffed up with pride through a reputation he had gotten by his skill in physicke called himselfe Iupiter and having occasion to write to the king his superscription was in Latin and English signification thus Menelâ—… Iupiter Agesilao Regi salute 〈◊〉 Iupiter wisheth to king Agesilaus health He answereth him with this superscription Agesilaus rex Menelao 〈◊〉 king Agesilaus wisheth to Menelaus health of minde reprehending his vanitie with one word by which he signified that want of health and perfection in his mind which hee wished to his body Moral vertue therfore is to be embraced of all men as a necessary and excellent thing and a speciall gift in our carnall nature by which mens mindes are purged and purified of all vehement passions and perturbations with which whosoever is oppressed can not enjoy the happinesse of this life and by which they are continued or restored to their perfect estate and health The good are by this vertue excited and maintained in honest conversation and civillity the bad are reformed and reduced to good life Yet for all that it is not eternall Iustice by which wee are justified before God for that Iustice free-will or reason cannot bring forth But morall vertue maketh men live civilly and honestly which God looketh for even of the heathens or infidels themselves It is better sayth one to live so as thine enemies may bee amazed at thy vertues than that thy friends should have cause to excuse thy vices The Poets faine that as Hercules in his youth sate musing alone what course of life were best for him to take there appeared to him two virgins the one representing vertue the other vice She that represented vertue told him that if hee would follow her hee must climbe over mountaines and craggie rockes and take great paines and labours But the other to allure him to follow her promised him a plaine and pleasant way downe the hill all at his case without any paine or labour Hercules after hee had considered of the matter refused the faire ossers and promises of the virgin that represented vice made choice with labour and paines to follow vertue by which he became the most famous man of the world The heathens were diligent observers of morall vertues through which many of them in all ages became excellent men By them they learned to know their duties to their countrey in generall and to private men in particular to moderate their affections to estimate things as they are and not as they are commonly reputed to contemne the vanities of this world to preferre an honest death before a shamefull life Regâ—…s a man endued with great vertue was sent by the Romanes into Affrica with an army to make warre upon the people of Carthage who after divers victories and overthrowes given to them of Carthage was himselfe at last taken prisoner and sent by them to Rome to treat of peace upon his oath that if that could not be obtained not the exchange of prisoners for himselfe hee should returne to them againe When he came to Rome and had delivered his embassage hee disswaded the Senate from peace and told them that either Carthage must be subject to Rome or Rome to Carthage and advised theÌ„ to make no change of lusty yong Gentlemen that were able to doe their country great service against the Romans for him that was but one man and old and unable to doe his countrey any great good and though the Romans were loth that the old man who had done them such service should returne againe to them that would put him to some unworthy death yet he was so affected to the love of his countrey and to the keeping his promise with his enemies that hee refusing to be stayd by the Romanes told them he would rather chuse to dye any cruell death than that it should be said he had broken his faith And so returning to Carthage with the other Ambassadours for the hatred they conceived against him for disswading the Romanes from their petition they cut off his
eye-lyddes and put him into an engine that was sticked round about full of verie sharpe nailes and suffered him there with continuall watch and paine to dye a most grievous death Decius another noble Romane and one of the Consols being in the field with the Romanes forces against the Latins and perceiving his men to shrinke and give place to their enemies hee by the advice of their Priests made his prayers to their false gods for their helpe and offering himselfe to a voluntary death for his countrey put the spurres to his horse and thrust himselfe into the middest of his enemies by whom after hee had slaine many of them he was himselfe at last overthrowne and slaine But the courage of Decius so daunted them and emboldened his owne men that they carried away the victorie with the destruction of the greater part of their enemies The like love to his countrey to which men owe the greatest dutie next unto God wrought the like effect in Codsus king of Athens For as the Docrians came with their forces to besiege Athens Codsus having intelligence that his enemies had sent to Delphos to aske counsel of Apollo what would be the event of their warres and that answer was made them by the Oracle that the Docrians should have the victory except they killed the king of the Athenians Codsus apparelled himselfe like a common souldier left if he should bee like a noble man hee might be taken prisoner and liveâ—… and went out of the City with a burden of wood upon his shoulders into his enemies campe and quarselling of purpose with a common souldier wounded him and was slain himselfe The Docrians hearing that the King of the Athenians was slaine raised their siege and returned home againe As Tubero was sitting in judgement in Rome a Pye alighted upon his head and iâ—…te so still that hee tooke her with his hand And when the Soothsayers answered that if the Pye were let go it bâ—…tokened destruction to the Empue if she were killed then the same would fallupon himselfe hee pretening the good of his countrey before his own life killed the Pye and not long after fulfilled the propheci with his death There want not some such like examples 〈◊〉 Christians of later yeares When Callâ—… had been besieged eleven months by King I dwâ—…d he third and the inhabitants driven to that extrmine that they must yeeld to the Kings mercie or peâ—… hee refusir 〈◊〉 offers would accept no other conditions out that 〈◊〉 the best of the towne should suffer death the 〈◊〉 depart When the matter was had in consolation in the Councell house among the pune pall men at the towne who considering that â—…yther sixe of 〈◊〉 must dye or else the whole must beedest reved hee that sate in the first seat â—…ole up and said that he would offer himselfe to the wrath of the enemy and give his life to his country which example wrought such emulation of piety to their countrey in the rest that the second riseth likewise and then the third and so the rest one after another untill they had made up the number of six required by the King who all willingly suffered death for their Countrey There happened at Rome in the middest of the market place by meanes of an earthquake and other causes the earth to open and a very deepe hole to bee made which would not bee filled with all the earth that could bee throwne into it the Romanes caused their Priests to use their accustomed ceremonies to their Gods to understand their pleasure about this matter when they had finished their sacrifices answer was made them that if they would have their Common-wealth perpetuall they must sacrifice into this hole something wherein the Romanes power did most consist And as this matter was published and consultations daily had what manner of thing this should bee Marcus Curtius a Noble young Gentleman and a valiant souldier meditating upon the interpretation of this answer told them that the thing wherein the power of the Romanes most rested was the vertue and valour and armes of the Gentlemen and offered himselfe willingly for the benefit and prosperitie of his Countrey to cast himselfe alive into that hole And when he had armed himselfe and attired his horse very richly hee putteth his spurres to him and kapeth into the midst of the hole which immediately closed together Xerxes King of Sparta having intelligence that Xerxes King of Persia who brought into Greece an army of a 1000000. men after some writers besides his navie had found out a way to assaile him and the rest of the Grecians armie at their backs that were desending his passage through a straight hee perswaded the Grecians to retire and preserve themselves for a better time and when they were departed to their owne Cities he with five hundred men who were all resolute to dye with him for the honour of their Countrey in the night assayled Xerxes campe such an enterprise as never before nor since hath beene heard of The enemies being dismayed with their bold and furious charge an accident unlooked for and terrified by the darkenesse of the night suspecting that all the force of Greece had beene assembled together flâ—…d to save themselves and gave Lconidas and his company leave to kill them at their pleasure without any great resistance And as Lconidas having promised before to kill the king with his owne hand if fortune favoured him pressed into the Kings pavillion killing all that guarded the place and made search for him in every corner hee understood that Xerxes had convayed himselfe away in the beginning of the tumult who otherwise was like to have drunke of the same cup as the other did And when they had wearied themselves with killing their enemies and the day beganne to shew the Persians that were fled up to the toppe of an hill looking backe and perceiving the small number that pursued them turned againe and put them all to the sword Thus Leonidas and his company for the love of their Countrey sacrificed themselves to a voluntary death without any hope or meaning to escape whose courage and valiant enterprise made such an impression of feare in the hearts of the Persians that Xerxes left his Lieutenant to prosecute the warres and returned backe againe into his countrey an enterprise worthy of perp suâ—…ll memory five hundred men to put to slighean 〈◊〉 that dranke the rivers drie as they passed CHAP. II. Of Law-maker the Law-maker And of Charondas A remarkeable Iustice in Solyman Strange Iustice amongst the Sw ZZers I he Iustice of the Emperors Frajan Antoninus Plus and Alexander Severus Of Antonius Valentinian Theodosius Augustus Marcus Aurelius c. Of Sâ—…s Lewis the French king Of Favourites to Princes Constantine the Great Of Alexander Severus his commendable Iustice upon Vetorius Turinus Belon c. Of their great vices observed by Historians Impietie Injustice and Luxurie c.
to the contrary side that at last he may come to the meane be made streight and brought to his right place This fruit men may reape by this discourse that are not wholly drowned in worldly desires When they have compared the counsels sayings of wise and learned men with those of the vulgar sort they shall perceive themselves as it were awaked out of a long slumber and plainely see that by corrupt judgment following the trace and course of the world yeelding to their owne motions and desires and suffering themselves to bee overcome with their affections and cupidities they fall from happinesse they seek after into felicity and misrie But in so great diversities of mens inelmations it is not possible that any one thing can please or profit all men As some are given altogether to serious matters so others delight in pleasant fables and Poeticall figments every man according to his humour as the Poet saith Digna suo quaris â—…ond things please fools men for such junquets call As taste them best one pleasure likes not all I tooke the matter in hand for my owne exercise and pasttime and have handled the same according to my talent but not with that diligence I must confesse as I ought intending to have it seene only of my selfe and some of mine And if I have written any thing overmuch philosophically that dissenteth from the true professed Religion as in so spacious a field and such insufficiencie of my selfe I may easily wander out of the right path I submit my selfe and that I have written as becommeth a Christian to the censure of the Church of England which I acknowledge and assure my selfe to be a member of the true Church of Christ. FINIS ¶ The Contents of the first booke of the Treatise called Summum bonum OR The Felicitie of Man CHAP. IIII. THe assertions of sundry heâ—… Philosophers concerning the 〈◊〉 〈◊〉 pag. 1. Since 〈◊〉 fall all things made to obey us rebell against us 3. No 〈◊〉 felicity is in mans power to 〈◊〉 unto ibid. The 〈◊〉 〈◊〉 Angles 〈◊〉 men 4. The fall of Lucifer and his Angels 5. The 6. 〈◊〉 Catena or the golden chaine ibid. The great mercy of the sohne of God ibid. Christ 〈◊〉 the Father concerning man 7. The malice of the Divell ibid. No felicity but in the Sonne of God 8. How good men differ from the wicked 9. Three things wherin morall men imagin true felicity to 〈◊〉 10. No felicity in pleasure 〈◊〉 A 〈◊〉 observed 〈◊〉 the 〈◊〉 〈◊〉 The Storie of 〈◊〉 the 〈◊〉 〈◊〉 Monarch of the 〈◊〉 〈◊〉 Of 13. raine of the first 〈◊〉 15. The 〈◊〉 of 〈◊〉 〈◊〉 of Rome ibid. pride 〈◊〉 17. His prodigality vanity folly 〈◊〉 18. His 〈◊〉 〈◊〉 19. Of the Tyrant 〈◊〉 ibid. His wonderfull Palace 20. His ridiculous prodigality ibid. His Luxury and too late Repenâ—… 〈◊〉 〈◊〉 The power of fate according to 〈◊〉 22. His 〈◊〉 〈◊〉 24. The Riots of 〈◊〉 Emperour of Rome Cap. 2. pag. 24. The excesse of Peter Raure first a Friar and after Cardinall 25. Of Muleasses King of Tunis ibid. Against voracitie and immoderate drinking ibid. King Edgars limitation for drinking 26. Of three quaffers in Germany ib. Of a drunkard in the City of Gâ—…unt 27. The Iearffe a beast of â—…utela an embleme of gluttony 28. Of 〈◊〉 29. A 〈◊〉 amongst the â—…gyptians 30. A 〈◊〉 spirit repeated of by 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 to Alexander 31. ibid. His murder 32. Of King 〈◊〉 and Proxaspaâ—… his Secretary ibid The miserable death of K. 〈◊〉 who dyed in wine 33. Drunkennesseâ—…xed ibid. Mischiefes 〈◊〉 from drunkenesse 34. The Temperance of Cyrus 34. 〈◊〉 〈◊〉 of the former times 35. The delicacie of Romane 〈◊〉 The Bishop of Magdeburg dyed dancing ibid. Rape the subversion of Kingdoms ibid. The death of Lucretia the Roman Lady 42. Appius Claudius and Virginius 43. The end of the 〈◊〉 〈◊〉 45. Of Aâ—…hony and Cleopatra 46. The death of 〈◊〉 〈◊〉 The death of Cleopatra 50. Of 〈◊〉 King of Spaine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. The lust of 〈◊〉 Cardinall of Este Cap. 4 pag. 51. 〈◊〉 of 〈◊〉 foolish 〈◊〉 52. Of Pyramus and Thisbe ibid. The folly of a French Gentleman 〈◊〉 The strange death of a young man in 〈◊〉 〈◊〉 Of 〈◊〉 King of 〈◊〉 ibid. Of two Gentlemen 〈◊〉 alive ib. 〈◊〉 〈◊〉 love to 〈◊〉 54. King 〈◊〉 love unto a Plane tree 55. Of lecherous 〈◊〉 their holes and 〈◊〉 ibid. A strange thing of Sir 〈◊〉 Priest and one Lysetta pag. 57. The shamefull lust of 〈◊〉 favorite to the Tyrant 〈◊〉 59. Incestuous love in 〈◊〉 sonne to King 〈◊〉 61. A cunning Physitian 62. A godly meditation of St. Bernard ibid. A strange accident hapning to the French King Charles the sixth 63. Vâ—…ine curiosity in the Emperor 〈◊〉 64. Three things that change 〈◊〉 and conditions 65. A prudent law amongst the Romanes ibid. Three things that hasten a 〈◊〉 end ibid. A dehortatory from taking delight in pleasure ibid. That in pleasure can be no felicity 66. The Contents of the second Booke CHAPTER I. MAns felicity cannot consist in Riches pag. 68. Lycurgus banisht coyne out of his Kingdome ibid. Iron more usefull than gold 69. Sufficiency preffered before excesse ibid. The Temperance of King 〈◊〉 70. Of ptolomy King of Egypt ibid. Health preferred before wealth ibid. Riches an hinderance to felicitie 71. Content not to be purchased with coyne ibid. Socrates Diogenes and 〈◊〉 opinion of riches rich men 72. Of rich Gygâ—…s King of Lydia and poore 〈◊〉 ibid. The situation of Delphos and who first dedicated the Temple to Apollo 73. Their death 74. The oracle told many things truly 〈◊〉 The Divell defends his Temple against 〈◊〉 and 〈◊〉 〈◊〉 of Persia 75. The sacriledge of King 〈◊〉 76. The rich Church of Tholosa with the defeat of Cepio's Army ibid. Of a Temple in Morocco 77. The inhumanity of 〈◊〉 to purchase gold ibid. Queene Dido casts her gold into the sea 75. The building of Cartiage and the death of Queene Dido 79. The death of 〈◊〉 Q of 〈◊〉 ib. A strange stratagem of Helena Queene of Russia pag. 79. Of the Emperour Trojan and King Decebal 80. The death of Henry the seventh Emperour ibid. A rich Citizen of Venice and 〈◊〉 King of Gothland slaineby their sons to possesse their gold ibid. Strange Tyranny of Vespitians Souldiers practised upon the Iewes 81. A strange plot to kill the great Turke in his Tent to gaine his treasure Cap. 2. pag. 82. The death of 〈◊〉 Captaine of the enterprise ibid. Of Casar Borgias who poysoned the Pope his father with wine prepared for others 83. King Croesus of Lydia deluded by the Oracle 84. No man happy till after his death 85. The honour which Gyrus did to Croesus 86. Of King 〈◊〉 of Lydia and 〈◊〉 87. Gyges murthereth the King and marrieth the Queene 88. The death of Crassus the rich Romane ibid. St. Bernards invective against the pride of the Clergie ibid.
strange attyres please best The Emperour Alexander Severus would not suffer any of his servants to wear any silke cloth of gold or silver used often to say that open excesse of apparell secret vice were the destruction of Courtiers It is hapned well that Diogenes is dead who surely would give bitter taunts make some men to blush if hee lived in these daies For meeting an effeminate yong man on a time that had attir'd himself finely but undecently for a man as he thought Art not ashamed quoth Diogenes when nature hath made thee a man to make thy self a woman Nec mulâ—…ebri comptu lotuque poâ—…ta Vir quisquam No man with such effeminate dreâ—…ing and polisht washing would disgrace himselfe King Philip of Macedon deprived a Magistrate from his office which hee had given him whom hee loved well only because he heard hee was more occupied in combing his head and trimming his person than in studying his bookes Quintus Hortensius a Roman Confull is infamed by Historians because he looked into a glasse when he made him ready and was too curious in trimming up himselfe But to leave Magistrates and speak of inferiour callings what would they have said what will hereafter be said to the infamy of this age if vertue ever come againe to be in estimation that men should be so effeminate and nice to bestow a good part of the day in trimming up themselves by a glasse like women as though they would transforme themselves out of one sexe into another and had rather resemble women than men If Aristotle spake thus of women then what would he have spoken now not only of women but of men also Neither the gorgeousnesse of apparell nor the abundance of riches maketh so much to the praise of women as doth modesty with honest and sober behaviour But this metamorphosis being now more common and usuall than in those daies is not so much perceived nor taken for so great a fault and peradventure may be justifiable by authoritie and prescription from Sardanapalus and Heliogabalus two of the greatest Monarks of the world He that will looke into the abuses of these dayes shall finde cause sufficient to cry out with the Orator O tempora O mores And it is to be feared lest that happen unto us that the Prophet wrote against the women of Ierusalem who after hee had reproved their stately gate their wanton lookes their rowling eyes the immodest trimming of their heads their chaines rings bracelets girdles jewels hanging at their eares and other proud attires It will happen to you saith the Lord that in place of your sweet savour yee shall become a great stincke instead of your girdles you shall have an halter in place of your frizled haire a shaven head and the â—…rest men in the company shall passe by the edge of the sword and the valiant and hardie shall dye in the warres But let us leave this Veritas odium parit and conclude with the Prophet who saith Wee passe over our dayes in vanitie and doe not perceive our owne extreme folly And what a madnesse and fleshly minde hath possesled them that not onely wallow in filthy pleasures like swine in the durt but thinke there wanteth that fulnesse they looke for of them except they glory also in their wickednes make that knowne to others which should be unknowne to themselves Such there be that rejoyce not onely in the sweetnesse of pleasures but in the infamie it selfe Proculuâ—… a Romane Emperour was unmeasurably addicted to the lust of the flesh and yet he thought there wanted something of the fulnesse except he also bragged thereof And therefore when hee made warres upon the Sarmatians hee vaunted that in fifteene dayes he had gotten with child an hundred virgins of that countrey which he had there taken prisoners Sardanapalus king of the Assyrians gloried so much in the pleasures hee had taken of the flesh that he commanded to be written after his death in his sepulchre These things I have which I have eaten which with love and pleasure I have taken It is strange to see what joy and pleasure men take in banquetting and quaffing and lasclvious talke as though they would make podicemexore and what contention there is for the victorie in such an unseemely and unchristianlike pastime which is so common that there need no rehearsall of examples The wise-man sayth It is better to goe into the house of sorrow than into the house of feasting And Iob saith of such men That they solace themselves with all kinde of musicke and passe over their dayes in pleasure and in a very moment they goe downe into hell Which is affirmed with a grievous threatning in the Apocalyps Quantum in delitiis fuit tantum date illi â—…rmentum Looke how much hee hath taken of delights let so much torments be laid upon him The felicity therefore we seeke for must bee sought in some other thing than in pleasures in riches or in honour and glory For in them as appeareth by that hath been said felicity is not to be found But it happeneth many times to them that seeke felicity in any of those things as it did to the boyes and the asse in the fable A man had laden an asse with a sacke full of birch and drave him homeward staying behind about some other businesse As the asse came by a schoole-house which was in his way he cryed apples apples who will buy any apples The boyes that were within at schoole hearing of merchandise so fit for their purpose ranne forth to the asse took down the sack thinking to have found it full of apples But when they perceived there was nothing but birch they fell all upon the asse that had deceived them and beat him cruelly with his owne rods The like happeneth to them whom the faire shewes and flattering promises of pleasures riches or honour and glory allureth to the inordinate desire of them But when they make tryall and looke into them with the eyes of the mind clensed from the corruption of impure affections they see how much they are deceived of that they looke for And where they sought felicitie they find matter of infelicity And they that possesse pleasures riches or honour and glory and make shew to be laden with felicitie or happinesse are many times punished with the burden they bear and worthily beaten with their own roddes that deceive not onely themselves but others also by their example with the false shew of feâ—…rie or happinesse For how can ambition or honour be taken for mans felicity 〈◊〉 〈◊〉 or his greatest good when so few attaine to it in respect of the great number that be excluded from it And wherin are they happier that have honour than they that lacke it They are many waies tormented either by envying others or being envied themselves eyther they suffer hard things themselves or they offer such measure to others
things maketh wearinesse The last day he said was good because by the wiues death the husband was made free and deliuered from seruitude In consideration whereof they that hold this opinion produced an historie of a noble Roman who the next day after his marriage being very sad was asked of his friends the cause of his pensiuenes hauing matched with a wife that was faire rich and of noble parentage he shewed them his foot Why friends quoth he ye see that my shoo is new handsome and well made but ye know not in what part of my foote it pincheth me Is there any thing saith Plutarke more light then the tongue of an vnbridled woman more byting then her outrages more rash then her boldnesse more execrable then her spitefull disposition more perillous then her fury If thou haue children by her thou hast much trouble and charge by the care of their education if they proue vntowardly and giuen to lewdnesse what greater griefe can happen to a man It cannot be denied but the fathers felicitie is diminished by the childrens vntowardlinesse and how many are occasioned by the vntowardlinesse or vndutifulnesse of their children with deepe sighes to pronounce often within themselues this verse of Homer Coniuge non ductâ natis vtinam carâ—…ssem Not being married I would I had had no children If they be towardly and given to vertue the losse of them is as grieuous which affection is of such force that the wisest men many times are not able to bridle as appeareth by this example of Sâ—…lon one of the seuen Sages or wise men of Greece There was a disputation on a time betweene this Solon who was married and had one onely sonne a towardly young man and Thales another of the Sages that was vnmarried which estate was better Marriage or a single life Solon commended matrimony Thales preferred the other and when he perceiued that he could not perswade Solon by reason and argument to be of his opinion he practised this deuice When their talke was ended being both at Thales his house Thales went forth and caused one to faine an errand to him and say as he had instructed him as though hee came from Athens where Solons dwelling was this man like a stranger as these two wise men were talking together within the house knocketh at the doore Thales letteth him in the man faineth a message to him from a friend of his at Athens Solon hearing him say that hee came from Athens went foorth of the next roome to him and asked what newes at Athens Little newes quoth he but as I came forth of the city I saw the Senatours and principall men of Athens going to the buriall of a young man Solon going into the other roome againe and musing who this should bee being in some doubt lest peraduenture it should bee his sonne commeth forth to him againe and asked him whether he knew who it should be that was dead He answered that he had forgotten his name but it was the onely sonne of a notable man in Athens and that for the reverence and loue that they did beare to his father all the Nobilitie principal men of the city went to his buriall Then Solon greatly confused and troubled in minde goeth from him againe fearing his owne sonne and being farre 〈◊〉 of quiet returneth to aske him whether he could not call to remembrance the name of this young mans father if he heard it reckoned He answered that he thought he could remember his name if he might heare it againe And after Solon had reckoned vp the names of a great many of the principall men of the City and the other denying them to be the man he came at last to his owne name and asked whether he were not called Solon And when the other affirmed that to be the name of the father of this young man that was dead Solon cryeth out vpon his onely sonne and maketh great lamentation he teareth his haire and beateth his head against the wal and doth all things that men vse to do in calamitie When Thales had beheld him a while in this passion Be of good comfort Solon saith he thy sonne liueth but now yee see by your owne example what cuill things are incident to marriage A Philosopher being demanded why he married not Because quoth he if the woman whom I take to wife be good I shall spill her if she be euill I must support her if she be poore I must maintaine her if she be rich I must suffer her if she be foule I shall abhorre her if she be faire then I must watch her and that which is worst of all I giue my liberty for euer to her that will neuer shew her selfe gratefull Riches breeds care pouerty sorrow sayling feare eating heauinesse going wearinesse all which trauels we see deuided amongst many except amongst them that bee married where they ioyne all together for seldome we see the married man goe without care sorrow wearied heauy and comfortlesse as though he were alwaies in feare of some thing that may happen If thou shut thy wife within doore she neuer ceaseth to complaine if thou giue her leaue to walke at liberty she ministreth occasion for thy neighbour to talke and thy selfe to suspect if thou chide she will looke sowrely and if so be that thou say nothing then will she be more angry if thou stay much at home she will thinke thee suspitious if thou goe much abroad she will doubt all is not well when her feete be cold at home if thou shew thy selfe louing she will haue thee in contempt and if thou shew no signes of loue she will suspect thee to be in loue with some other if thou deny what she craueth she will lay to thy charge thou louest her not This Thales being asked in his youth why he married not answered that it was too rathe and afterward being asked the same question againe when he was old he said that it was too late With the like passion of Solâ—…n Euphrates a Philosopher seemed to be touched for wheâ—… his wife was dead whom he loued dearely O tyrannous Philosophie quoth he thou commandest to loue and if we lose the things beloued thou forbiddest vs to be sorry for them what should I then doe in this miserable estate When there chanced a tempest to arise on the sea and the Master of the ship commanded all men to cast the heauiest things into the sea a married man took his wife presently in his armes and cast her ouer the ship saying that he had nothing more heauy then she A man of Perugia wept bitterly because his wife had hanged her selfe vpon a fig-tree and being reprehended of one of his neighbours that wondered how in so great prosperity hee could finde teares to shead Giue me I pray thee quoth he a graffe of that fig-tree to plant in my garden that I may see whether it will bring foorth
the Angelicall and brutish nature 631 Of friendship and divers tenents held by 〈◊〉 634 The Commodities of poverty 635 True friendship doubleth prosperity 636 〈◊〉 fable of the Larke 637 No friendship to be made with covetous men 640 Corruption of these times 641 Of learned Emperours and of Q. Emperours 642 These times compared with the former 643 Prophane Schismaticks 644 A fearefull eclipse 645 Equivocation of the Divell 646 The wickednes of these times 647 Of Hypocrisie 649 Chasticement necessary 650 The way to injoy happinesse 651 The counsell of 〈◊〉 653 Gods service brings felicity 654 The Contents of the sixth Booke 〈◊〉 MAn the 〈◊〉 〈◊〉 of Gods Creation pag. 656 Mans estate before his fall 657 〈◊〉 alteration after his fall 658 The soule opposite to the flesh 661 Man only declineth from his originall nature 665 Why God suffereth evill 666 God the only 〈◊〉 〈◊〉 668 Mans 〈◊〉 to escape the 〈◊〉 into which he is fallen 669 God the end of his own work 670 Two Simitirudes 671 672 Of the vegetive sensible faculty of the understanding 674 675 Of the dangerous effects which the world breedeth 676 CHAP. II. Mans greatest knowledge meere ignorance 678 Opinions of beatitude 679 Christian considerations 680 Of invocation c. 682 All nations acknowledg a Ged 683 3. marks of true Religion 684. c One true God and one true Religion 687 Religion 〈◊〉 all men to the reading of the Scriptures 690 The necessity of a 〈◊〉 691 Who that Mediator is 692 All Oracles struck dumb 〈◊〉 the comming of Christ 693 Tâ—…erins would have erected a Temple unto Christ 694 Strange prodigies hapning at the birth of Christ 695 The means to get pardon 696 Custome of sinne taketh away the sense of sinne 697 Crosses the way to Heaven 704 Examples to confirme our Resurrection 706 The conclusion of the worke worke The Authours Apologie 714 FINIS The Creation of Angels and Men. The fall of the Angels The sell of 〈◊〉 The Mercy of Christ. The maâ—…ce of the Dâ—…well No feheâ—… but in Christ. How good distict slow wicked Three things in which men imagine selicitie to consist Of Pleasure A 〈◊〉 〈◊〉 〈◊〉 The Application 〈◊〉 Mistery of Sardanapalus The end of the first Monarchie The history of Heliogabalus His 〈◊〉 His Ryot Curiosity Gurmundise Pride Excesse Disorder Prodigality Vanity â—…eliy Defpaire His infamous end Of Nero. His Palace Ridiculous prodigality His luxury Repeatance 〈◊〉 〈◊〉 Despaire His cowardize His wretched end A costly 〈◊〉 Frâ—… tastings Ruine followeâ—… 〈◊〉 Against immoderace drinking A limitation of drinking A remarkeable example A pretty experiment The Ierffe an Embleme of gluttony A memento mori A counterfeit spirit Drunkennesse the roote of other viccs Of luxury Of 〈◊〉 Of Murder Herodocus A uniferable end Old Drunkards The Romanes imitated the Grecians 〈◊〉 5.11 Drunkennes the lelle of 〈◊〉 Examples of tempetance But one mcale a day used of old Vanitie and excesse cannot bee hid Alexander Medices A politick 〈◊〉 Against immoderate dauncing Rape the subversion of kingdomes A looking glatle for Ladies A masculine Spirit His name was 〈◊〉 Called Claudius An unjust iudge A cruell pitty The end of the 〈◊〉 Octivian 〈◊〉 and Lepidus 〈◊〉 the 〈◊〉 Pride in in death A 〈◊〉 Cardinall An 〈◊〉 brother A foolish lover 〈◊〉 〈◊〉 A ridiculous lover No 〈◊〉 with the 〈◊〉 Love captives conquerours The like we reade of Rygnialion Prop. Lecherous Friers Horrible blasphemy A wicked imposture Silly men soone fool'd Lust turnes to Tyranny Tyranny rewarded Incestuoâ—… love An indulgent father An holy medication Carriage not becoming a King A miraculous accident Vaine curlositie Excellent observations In voluptuousnesse there can be no felt That age was called the golden The Commodities of temperance Hunger the best lauce Nature contented with little Cicero Soneca Modest poverty preferr'd before superfluous plenty The Divell carefull to maintaine his owne Tyrants mocke at sacriledge A commendable cunning Whicâ—… now 〈◊〉 Tunis A cruell cunning â—…phus Heaven Iustice. The 〈◊〉 of the Dâ—…vell The blessednesse of peace Salust Wilfull 〈◊〉 The Luciâ—… pride of Church-men A 〈◊〉 resort Reverence cannot bee 〈◊〉 in ragâ—… Installable prooâ—…es Which was in those dayes not now This may â—…ly be 〈◊〉 upon these times salust A wonderfull modesty in the 〈◊〉 of Greâ—… Aâ—… excellent reproofs of 〈◊〉 A 〈◊〉 Cardinall A necessary Law Money beslowed as i ought to be An ominou dreame A Tâ—…ant murderer first gave Rome the Supâ—… macie over other â—…shope 〈◊〉 No Guie Guev Great â—…perance A resolute answer Magicians punished Mercur. The boly Text against Coâ—… Examples of avaricious men Examples of men continent Few such Popes Charitie rewarded Answers worthy observation Imitable examples Wise men not free from avarice Killing 〈◊〉 Adâ—…rable Continency Honâ—… change mâ—… Saâ—… Lâ—… â—…r A disoâ—… worth observâ—… Plaine but to purpose An excellent answer of a Hethen No felicity can be in richer Vertue to be preferred before honour The end of â—…bition Ambition hath no limit Of 〈◊〉 A 〈◊〉 beggar Aâ—… Queâ—… The effects of lust and 〈◊〉 No predictions can prevent â—…ate But three out of 〈◊〉 three 〈◊〉 〈◊〉 in their beâ—…s A charitable wish of an Ethnick The Empire â—…et to sale Gold that bought the 〈◊〉 would not save his life Clances and chanâ—…es 〈◊〉 war Nothing in this life 〈◊〉 No crown to a 〈◊〉 〈◊〉 Many miserable that seeâ—… happy Danger 〈◊〉 not 〈◊〉 〈◊〉 A cunning 〈◊〉 The speech of a worthy friend The modesty of 〈◊〉 The troubles of pitâ—… A Kingdom and a wife two hard things to governe The greatest 〈◊〉 iâ—… in a mean 〈◊〉 The cares that attends on 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 of Richard 〈◊〉 of 〈◊〉 in the time of Henry the sixth A remarkeable modefâ—…ie â—…ange ambition in 〈◊〉 Tyranny A disputable 〈◊〉 A kingly conâ—…ction 〈◊〉 〈◊〉 Gâ—…ude in death Curtefie 〈◊〉 a 〈◊〉 A 〈◊〉 reward The death of the 〈◊〉 〈◊〉 the death of the Pâ—…e A kings â—…diculous solly 〈◊〉 〈◊〉 Some 〈◊〉 〈◊〉 The 〈◊〉 of a Prâ—…eft A prety jugâ—…g Their 〈◊〉 found out by the beaâ—…ten A witty saying of Erasmus A â—…est of some Papists These 〈◊〉 〈◊〉 his governoâ—…ent A â—…refull â—…lling off Gods great mercy Simplicity in buâ—…ility Vaine cutioâ—… 〈◊〉 〈◊〉 An in 〈◊〉 of that Taâ—…e did to 〈◊〉 A pâ—…y construction A peremptory letter A prince like answere A 〈◊〉 answere A woman 〈◊〉 That 〈◊〉 is called the 〈◊〉 Pride 〈◊〉 〈◊〉 The craft of the Divell to those that speake to him Ambition in men of base condition The Conjurer conjured Needlesse cuâ—… Quick cookeâ—…y A 〈◊〉 and a 〈◊〉 The 〈◊〉 〈◊〉 on the best wits Strange superstition Cnustin His parents His countrey His bringing up Mahomet an horse driver A prophecy of Mahomet Prodigies Fearefull blasphemy His marriage Mahomet becomes a monarch The ground of his religion lust liberty Meere imposture Mahomet poysoned The meaning good though the course indirect Thevet 〈◊〉 the 〈◊〉 for murder Brave 〈◊〉 in 〈◊〉 Turkes Diabolicall