that was prepared for thē in this miserable world We reade the like of the Indiens Cesiens Cautiens Gymnosophists Brokmans and Thracians who did praise that day of the death of those that haue liued vertuously and not the day of their natiuitie as the Greke Poet doth shewe vnto vs in his Boke of Epigrams as foloweth Aboue all lawes and orders of olde dayes Whereof the mynde to this day is not worne The Thracian worlde J most commende and prayse That bad men weepe when children there were borne As token true of woe in lyfe to come But on that childe whom once the graue had wonne They bad men ioy when suche a one was ded As witnesse iuste that all his wo was fled Plato the moste worthyest of all the Ethnike Philosophers vnderstanding the little affinitie that the body hathe with the soule doth call it the Sepulchre wherein the soule is buried and sayth that death is nothing else but the very porte of immortalitie who did so well dispute of the miseries of this transitorie life and of the felicities that are prepared for vs in the other that many reading his Bookes of the immortalitie of the soule did maruellous willingly séeke their owne destructions some casting them selues downe headlong from a highe rocke into the sea to the ende they might taste and enioy the celestiall riches which are promised for them in the seconde lyfe as it is confirmed by a Greeke Epigram of Cleombrotus Cleombrotus that from a highe Mountayne Threw him selfe downe to breake his necke thereby What was the cause but that he thought it playne Myserie to liue and happie life to dye Grounding him selfe on Platos minde and skill That sayes the soule abides immortall still Adding hereto that Socrates had taught How that this life is to be set at naught But these matters would not sée no vnto vs any thing straunge nor maruellous if wee would consider how that S. Paule béeing stirred vp with a Spirituall affection desired to bée dissolued from this terrestriall prison to triumph in heauen with Iesus Christe his Captayne and redeemer And that great prophet Ionas who prayed the Lord that he would separate his soule from the body bicause sayth he that death séemeth better to me than lyfe Marcus Aurelius Emperour of the Romanes no lesse to be accounted a Philosopher than he was a worthy Emperour hauing proued al the passions rigours and calamities wherevnto the whole life of man is subiect did confesse frankely of him selfe that in 50. yeres which he had liued he neuer found any thing in this world wherwith he was satisfied or cōtent saith thus I will confesse this one thing although it shal be some infamie vnto me but peraduenture hereafter profitable to some others that in 50. yeres of my life I haue tasted all the wickednesse and vice of this world to see if there had bene any thing that could satisfie the humane malice affection And after that I had proued al I found that the more I did eate the more I did hunger the more I slept the more desirous I was to sleepe the more I drunke the thirstier I was the more I rested the more I brake the more I had the more I desired the more I searched the lesse I found and in conclusion I neuer desired any thing but hauing it once in my possession I found my selfe maruelously anoyed withal and incontinently wished some other thing so that this our lyfe séemed vnto me so piteous and miserable that as I thinke if any old man that doth leaue this transitore life wold make vnto vs a whole discourse and rehersal of his life past from the time that he passed out of his mothers wombe vntil the houre of his death and the body should recount all the sorowes that it hathe suffered and the soule discouer all the assaultes of fortune that it did abide bothe the Gods and men would maruell at the body that had endured so muche and at the harte that did dissemble the same This doctrine vpon the miserie of mans life thus alleaged by vs is not vnprofitable for it may serue as a myrrour or example to beate downe the hautinesse and high minde of Princes and great Lords when they feele them selues stirred or prouoked to vayne glory for if they would consider the common beginning of all the firste matter whereof we are made and how we bee all continued of lyke Elements bought all with one bloud hauing one common enimie I meane Sathan nourished and fed all with like Sacraments al incorporated in one Churche fighting all vnder one Captayne which is Iesus Chryst trusting in one onely rewarde all subiect to vices and passions and all indifferent to death they would then thinke there is no difference betweene the most vilest creatures of the earth and them selues but only in a litle dignitie caducall transitorie which shall vanish away as the smoke And let vs now mark how the prophet Ozeas doth condemne the insolencie and pride of them that do magnifie and exalte themselues of their mightinesse and great birth Their glory sayth he is all vppon their mothers womb of their conception and birth And the prophet Malachie sayth haue we not al one father are we not created of one Lord and God wherfore is it then that eche one contemneth his brother willing to let vs vnderstande by this their doctrine that this name of noblenesse is a vayne title giuen to men the desert wherof is of none account in the sight of god The wise man writeth in the booke of wisdome in this sort Beeing borne into this world sayth he I receiued the lyke ayre that other men did I was cast vpon the earth hauing the same voyce cry that others had and I was nourished and brought vp in the like paynes and sorowes and there was neuer king or prince vpon the earth that had euer any other beginning in his natiuitie we haue then one beginning one ende S. Iohn Chrysostome one of the most renoumed Doctors among the Grekes vpon thexplication of these words Our father which art in heauen trauelling to pull vp by the rootes these smal sparkes of glory which reigne amongs these great lords princes by means of the glory that they haue in their noblenesse and birthe exhorteth them in this maner Hearken sayth he you ambitious men how the Lord doth name him selfe our Father not father in particular of this man or that mā but willing to introduce one common charitie amongs all men and to conioyne vs all in a celestiall noblenesse had no regarde herein either to riche or poore master or seruant iudge or minister king or man at armes Philosopher or vnlearned wise man or foole but called him selfe father of vs all And S. Augustine vppon the Sermon made of the Mountayne confirming this authoritie sayth that we are admonished by this our cōmon prayer that beginneth
drinke without al measure before they were ledde to the place of execution and after they had well drunke he would cause all the conduites of their bodies to be bounde and tied that they should not make their water and so would leaue them languishing vntil they shuld die with extréeme rage and paine And all Virgines that were condemned before they came to the place of execution to suffer he woulde alwayes cause them to be defloured with his varlets that with their liues they mighte also loose their virginitie I coulde likewise reherse the crueltie of Phalaris king of Cicilia and of many others that did murther an infinite numbre of innocentes causing them to be put into a Bull made of brasse with fire round about it to the intent that the pacients within being in their tormentes might make a noise like the roring of a Bull least that vsing their accustomed voices they shoulde moue the assistantes to pitie But it shall suffise amongst so great a numbre of suche kinde of tirannies that mighte be gathered out of the Histories to haue rehearsed only these fewe to the ende that Princes and all others that shall vnderstand these abhominations shuld take heede that they do not headlongs cast themselues into the ditch where others are falne before them The twelfthe Chapter A Treatise of Peace and VVarre and the difference of the one from the other things necessarie to be red by Princes and Magistrates that haue the gouernment of Realmes and Common vvealthes PEace is moste chiefly to be desired of all Princes for the good gouernemente of their realmes and dominions and there is no one thing that doth more continue the same and conserue the dignitie royall of the Prince than to keepe the subiectes in vnion amitie and concord and the prince to shew himselfe louing towardes them as he desireth to be béeloued and honoured of them againe For there is no defence force or pollicie that maketh the Prince more strong and more redoubted than the loue quietnesse and good will of his people and subiectes with the which being fortified and armed he shall be without all such suspition and feare as commonly Princes are subiecte vnto And nowe for as muche as many Historians bothe Greekes and Latines haue very aptly taughte the manner howe to make warres I wil not intreat thereof at this present but rather exhorte all Princes to flie from it as a thing moste daungerous and pernitious to all common welthes But to the end they may the better learne to abhorre the one to embrace the other I will manifest to them by sundrie Examples as well the damages and inconueniences of the warres as also the contrary howe requisite and necessary a thing peace is and the commodities thereof Being as it were the spring and fountaine of all humaine felicitie gouerner and nursse of all that the vniuersall worlde containeth Peace I say giueth being and strengthe to all things shée kéepeth and conserueth them in suche sorte as without hir aide and helpe in one instante they woulde be ouerthrowne destroyed and spoyled for by hir aide the lande is tilled the fieldes made flourishing and gréene the beastes féede quietly Cities be edified things ruinate be repaired antiquities be augmented lawes be in their force the common wealth flourisheth religion is maintained equitie is regarded humanitie is embraced handie craftes men be set a woorke the poore liue at ease the riche men prosper learning and sciences be taught with all libertie youthe learne vertue olde men take their rest virgines be happely married Cities and Townes be peopled the world is multiplied But I pray you O mortal men that haue any sparke of humaine nature enter into your selues iudge if it be not a moÌ„struous and prodigious thing that nature hath bred and brought forth a liuing creature only capable of reason hauing certaine similitude of the Godhead onely borne to loue and concorde and yet alwayes peace is better receiued amongs other brute beasts than with him and beasts although they be depriued of the vse of reason yet they liue quietly in peace and concord one with an other And that it shall be founde true marke the Elephant séeketh the companie of the other Elephantes The Cranes and Storkes haue a certaine confederacie and aliance togither by the which the one dothe aide and comforte the others The Antes and Bées haue one common wealth and pollicie amongs them yea and the most fierce and cruell beastes of the earthe what brutishnesse so euer they be of doe not so muche degenerate from kinde that they pursue one an other For one wilde Bore doth not by violence take an other One Lyon dothe not dismembre an other One Dragon doothe not exercise his rage against an other One Viper dooth not hurt an other And the concorde of the Wolues is such that it is receiued in a Common prouerbe And further if we will be indifferent iudges and wel consider the vniuersall order of nature we shall not finde in any parte therof but very Harmonie peace and mutual concorde Let vs marke well the sphéeres and celestial bodies that although their motions be sundrie and in like manner their properties and forces contrary yet it is so that they doe regarde mutuall vniformitie amongs them and doe performe and ende their courses and reuolutions by times appoynted and determined for them by nature and what are more contrary amongst them selues than the foure Elements yet alwayes they haue suche a Simpathia and accorde amongs them that they doe keepe themselues in one certaintie compasse and course withoute hurting or anoying the one the other The fire dothe not consume the aire but dothe nourishe and kéepe it in his bosome The aire enuironeth the water and by a mutuall embracing dothe enclose it and keepe it within certaine limites as likewise the water doothe the earthe And can there be founde in all the order of nature any thing more vnlike than the bodie and soule and yet alwayes they be so well conioyned and tied togithers that they caÌ„not be separated by any other meanes than by death And these things in like manner doe not only appeare in sensible and liuely things but also inuegitable things as Plantes and Trees in the which we must acknowledge certaine similitudes of great concord amitie For amongs many plantes and trees if ye take away the males and kéepe them from their females they wil corrupt and wither and so continue in perpetuall sterilitie as we see at the eye the Vine dothe embrace the Elme and dothe reioyce and delight of her presence Likewise the Iuie is so amorous of certaine trees that it keepeth them companie after they are deade and withered And what things are so farâ—e from feeling as the stones be And yet those that are the greate searchers of Nature haue acknowledged some sparke of secrete amitie in them for the Adamante loueth Iron and draweth
bishop destroid with thuÌ„der Julianus killed with an halbard The emperor Valerianus burnt in a house Theodore Attillus Totillus Frederik and other emperours euill handled and plaged Greate dignities and authoritie engendreth ambition pride vayne glory and loue of them selues The consideration of our owne natures is a good mediâ—m against ambition Wisdom ca. 9. An excellent description of the humaine calamities after the testimonie of sundry authors aswell sacred as prophane Weping and crying is mannes inheritance Man only is borne to be furious and proud Man only borne to ambitioÌ„ auarice and to maruellous desire to liue The opinion of Heraclitus of the life of man. A Philosopher that did continually bewayle the humaine miseries Democritus dâ—d laugh coÌ„tinually at the humaine miseries The miseriâ— of mans life described in the Ecclesiastes S. Ierome Origen Leuitic ca 12. It is not red in any history that euer Christians did reioysâ— at the day of the birth of any childe The Thracians lamented alwayes at the birth of any child and did reioyce at the houre of their death Herodotus Valerius Maximus Pomponius Mela. Solon The body is the sâ—pulchre of the soule by Plato his opinion S. Austine de ciuitate dei Lactantius Firmianus S. Paule desired death Man a beast insatiable An excellent description of humaine miserie The miseries and calamities wherunto we are subiect bâ— the very mâ—rrors of the proud Aswell kings as their subiects are all subiect to vice and wickednâ—sse and all equall to death Osâ—as Malachie ca. 2. Wisdom ca. 7. Salomon acknowlegeth his infirmities An exhortation of S. John Chrysostome to alâ— proud and ambitious princes in his homily vpon the 20 â—f Mathew An other eâ—hoâ—â—â—tioÌ„ of S Austine Loue of theÌ„selues amoÌ„gst â—â—bilitie is a greate â—â—â—e The commoÌ„ people aucthor and bâ—â—â—der of the â—â—ste of the greatest Cities vpon the earth Mathew ca 3 Ageinst such aâ—â—oâ— glorie in the nobleneâ—â—e of their aunceters Iohn ca. 9. They that be discended of noble bloud if they do degenerate they do lose the title of noblenes which cannot be without vertue The testimonie of aâ—â—raÌ„t that noblenesse is nothing els but vertue The aunswer of Diogenes wheÌ„ he was demanded who was â—ost nâ—ble The opâ—â—ion of Chryâ—ostome what noblenâ—sse is A mediciâ—e ageinst ambition Nobilitie in the time of sicknes and other persecutors do tast indifferently therof with the coÌ„mon sort The noble and riche meÌ„ first afflicted Alexander not content with the victorie of one world Xerxes Hanniball Paul. Emili. Iulius Cesar Pompeius An excelleÌ„t discourse of the vanity and glory of this world The true heyres of the glory of men The death of Hercules The death of AlexaÌ„der The death of Caius Cesaâ— The death of Ascelpius The death of Drusius The death of the x. valiant captens of Scipio An vnhappie end doth often times bringeth in doubte the â—ood life The Lorde dâ—th eâ—alt the huâ—rble and ouerthâ—â—we the â—â—â—ud Saule ouerthrowen for pride Kings ca. 5. Ozias becaÌ„e a leper for his pride The pride of Olophernes abated by a woman Parah 2. ca. 16 Amâ—n hanâ—â—◠〈◊〉 his pâ—ide â—â—â—siastes ca. 〈◊〉 Psalme 36. The discription of the inconstancy of fortune Two examples contrary where one is exalted the other put downe Kings 4 ca. 25. Many of a base bloud exalted to kingdomes and empires Seruus Tullius king of the RomaÌ„s sonne of a seruant wherby he beareth his name Antipater king of Macedonia the sonne of a Iugler CaÌ„byses king of the Persians was descended of poore parentage Darius the sonne of a Carter Midas of a laborer was made king Softenes king of Macedonia of a base stock Sibaris king of the Perseans was seruant to an Inne kepat Thelophanes king of Iâ—dia was a Carter Tamberlen the great emperour of our time was soÌ„ne of a Swyneberde Mahomet king of Araby was a dryuer of Camels Saule and Dauid were shepherds Abdolin king of Sydonic was a great gardner Agathecles the sonne of a potter Maximianus emperour king was the sonne of a locke Smith Martius emperour was a Smyth himselfe An oration of Martius in the commendacioÌ„ of yron Galerius Emperoure was a neatheard Elius Pertinax Emperor was a marchaunt of Wode Aureliê° Victor doth witnesse the same and Iulius Capitolinus Eutropiê° Dioclesianus Emperour was the sonne of a Boke binder Bonosus Emperor sonne of a Scholemâ—ster Aurelianus emperor of an vnknoweÌ„ stock Valentianus emperor sonne of a shomaker And many others of an vnknoweÌ„ bloud Popes issued out of obscure houses Pope Iohn 22. the sonne of a showmaker Sextus the iiij sonne of a mariner Pope Nicholas the iiij son of a Poulter Cressâ— king of Lidia burnt Darius king of the Persians was vaÌ„quished and hurt Perseus king of Macedonia died in prison Denis Syracusan banished out of his realme and driuen by pouerty to teache children The king Policarpus was crucified by his owne seruants Valerianus emperour ouerthrowne by Saport and made his footstoole Caligula emperour died hauing xxx wounds Dioclesian emperour poisoned Domitianus emperour dyed being banished out of Rome Falarius dyed vpon the Tortures Silia was eaten with lice Tiberius emperour stifled with a pillow Serche their deathes in Plinie Sueton and Pâ—u archus Nero did require the helpe of his frends to kill him A kingdome giueÌ„ was refused Quintus Curtius boke 4. Many perils do accompany a Crowne A commendable senteÌ„ce of Antiochus A flatterer punished How greatly clemency and gentlenesse is commended in â—â—inces Alexander wold haue killed him selfe for committing an offence rashly Princes in the olde time were wont to be familâ—ar with the poore The Parthians wold haue their princes familiar aswell to the poore as the riche The custome of the Persians reproued A maruellous gentlenes of the emperour Antonius towards the poore Prouerb ca. 15. Ecclesiast 6. 3 Kings ca â— 1 Kings ca. 25 Ezechiell ca. 3 4. 1. Peter ca 5. A maruellous stoutnes of a Philosopher of the Garamants A maruelloâ—s griefe of coâ—â—cience at the pointe of death to such as hauâ— set their â—â—nds vppon their goods in their life time Numbr â—2 A king and an emperour gaue audieÌ„ce to two poore women Gene 25. A greate constancie of a woman in pâ—ace of perill An incredible pacions of a Tirant Wyne is the aucthor of mischief The modestie of Pyrrhus king of the Epirots being abused by his owne Souldiers Examples of geÌ„tlenes and clemencye whiche haue passed in this our time A greate moske of an old man. A secret nippe by a gray Fryar to pope Sextus the iiij Richeâ— enimy to holinesse Two cardinalles taunted by Raphael the excellent painter The modesty of an erle of Jtaly being taunted by one that was whipped How princes ought to vse the vertue of modestie Nero plesant before the people The externe actioÌ„s of maÌ„ do giue sufficient testimony what he is inwardly A prophecie vpon Iulianus the Apostata by Gregory Naziazen The descriptioÌ„ of Justice according to the mind of S. Augustin P. 〈…〉 oug◠〈…〉 the
A most excellent Hystorie Of the Institution and firste beginning of Christian Princes and the Originall of Kingdomes Wherunto is annexed a treatise of Peace and Warre and another of the dignitie of Mariage Very necessarie to be red not only of all Nobilitie and Gentlemen but also of euery publike persone First written in Latin by Chelidonius Tigurinus after translated into French by Peter Bouaâ—steau of Naunts in Brittaine and now englished by Iames Chillester Londoner Séen and allowed according to the order appointed AT LONDON Printed by H. Bynneman dvvelling in Knightrider streat at the signe of the Marmayd ANNO. 1571. · HONI · SOIT · QVI · MAL · Y · PENCE E. R. Whome God defendes and keepes must flourishe stil and stand He saues the Queen maintains her cause these armes eke hir land His name be blist therfore that mightily hath don And in his mercy still so dooth as he hath well begon To the moste highe and most excellent Princesse Elizabeth by the grace of God Queene of England Fraunce and Irelande defender of the Faithe and in earth vnder God of the Church of England and Jreland chief gouernour THE aunciente Philosophers most excellent Princesse and soueraigne Lady haue ben of opinion that the natural bodie of Man vvith the offices and duties of the parts therof ioyned and vnited togythers to a coÌ„mon function do represent the lyuely image and very figure of a good and perfect coÌ„mon vvealth in the vvhiche their iudgement they seemed to be men of a maruelous vvisdome and of great vnderstanding and knovvledge in the contemplation of diuine and humain things For they did perceiue and see that in the body of man representing the parts members of the coÌ„mon vvealth as I haue said there be diuers partes of diuers and sundry actions and motions differing muche in forme and numbre vvhich being knit togethers and consenting in one vniformitie to the common benefite of the vvhole doo shevv a maruellous forme of a common vvealthe and there can not be imagined a greater concord than is proportioned by the freendly vnitie of these diuers and contrary members For there is suche a mutuall compassion in the sayd partes and members one vvith an other as it vvere by one common feeling and being in them all that no one part can tast of pleasure or pain if they be liuely members vvhich els are to be cut of for infecting the reste but the others must of necessitie be partakers of the same And as in the body of man also vvhiche Plato figureth to be the lesse vvorlde the immortal soule is the chief and most excellente parte vvhiche neuer ceasseth but is continually mouing and euer occupied in imaginatioÌ„ of great and high things prouidently forseeing and diligently deuising vvhat is to be eschued and vvhat is to be folovved and is alvvays prompt redy to moue and stirre vp the faculties and membres of the sayd body to execute those things vvhiche shal be moste metest for the same Euen so in the great vvorld by the vvisdom of god and the vniuersal consent of men is elected and chosen one principal maÌ„ in noblenesse and vertue surpassing the reste to beare the like rule and authoritie in the body of euery coÌ„mon vvelth as the intellectiue soule doth in the meÌ„bers of the natural body of maÌ„ to vvhoÌ„ is giuen the name of a king or prince and to him as to the vvorthiest part of the societie of men God and nature haue giuen the preemineÌ„ce and authoritie to rule and coÌ„maund al as by vvhose prouidence and vvisdom the coÌ„mon vvelth shold vniuersally prosper and florish and therfore as he is for his vertues and noblenesse set and coÌ„stituted in the chief place of rule gouernement so he ought to excel in the same and to be a folovver of that for the vvhich he is chiefly elected and chosen and that his vvel doing may be an exaÌ„ple to the meaner membres to follovv the same the true portraict very image of vvhiche princely estate and vvhat hath bin the cause of such choice electioÌ„ this present author intituled Chelidonius Tigurinus Of the institution of christian Princes c. amoÌ„gs other matters doth maruellous liuely set forth describe vvith al the ornaments attire of vertue mete for the same as any pen caÌ„ declare or any hart caÌ„ vvish or desire vvhich state being in al points in ful perfection he extolleth to be so noble so high a degree of being as none other in the terrestrial vvorld is or may be comparable to it In the discourse vvherof most noble Princesse is vouched a great nuÌ„bre of famous authors asvvel sacred as prophane beautified and enriched vvith many vvorthy sayings and notable lessons in the vvhich ouer besides the fitnesse and aptnesse of the phrases and the maiestie of the sentences therein conteyned is hidden vnder the barke of the vvords therof a diuine preeminence and authoritie mixed vvith a certaine quickenesse of speeche to reproue vice yea ready to applye the cauterie and to pull vp the same by the rootes vvhere the offences appeare to be inueterate and incurable alvvayes obseruing suche a modestie and reuerence tovvards Princes and Magistrates as it shoulde seeme rather to be much comfort to their harts thaÌ„ any vvays offensiue or greuous And bicause the vvel doings of the good and vertuous and the disorder of the euil vvicked might appeare to al posteritie that they may lerne therby to folovv the one to leue the other this author in this his said discourse most gracious princesse hath set forth as it vver to the eie hovv that many being descended of base vnknovvn bloud through their vertue great valiantnesse and vvorthie acts haue of a very smal beginning ben aduanced to this noble estate of kings and princes vvho after they had atchieued the place of rule and gouernement by continuing their noblenesse and vvorthinesse in ordering and vsing their authoritie vvel and prudently haue merited immortall fame and prayse and hovv that some others doing the contrary vvere by the iust iudgement of God shamefully ouerthrovvn and cast dovvn from high estate and degree to great vvretchednesse and miserie to their great reproche and ignomie for euer by vvhich exaÌ„ples the good may lerne to encrease in vertue and noblenesse and the vicious and insolent see the frutes of their vvickednesse and perceyue hovv that naughtie dooings haue alvvayes naughtie endes And in the treatise of Peace and Warre most noble Princesse added to this sayd Author by the translater therof out of the Latin into the french tong there is at large set foorth the benefits and commodities of the one and the discommodities and enormities of the other vvhereby all Kings and Princes may rather be moued to embrace and maynteyne peace and quietnesse as things moste necessarie for all common vvealths than any vvays be inclined to vvarre and crueltie moste pernicious and hurtfull vvhiche bringeth nothing else but
Lacedemoniās were beholding or bound to any man it was to Licurgus the Athenuns to Solon who although they were men of a moste commendable and vertuous life yet the one of them was with blowes of stones chased out of his Citie pulling out one of his eyes was banisht as a murtherer the other after he had so wel put in order the cōmonwelth by his good councel prouidence that it was made eternal was neuerthelesse by them in his olde dayes banished into the I le of Cipres And we might without borowing any testimonie of the prophane histories bring forth many exāples of our own as of Eustacius Pamphilius chéef Prelat of Antioch that was bannished bicause he woulde not consent to the heresie of the Arrians Pope Benedict the fifth was by the Emperor Anthonius bannished oute of Rome for the like matter Moyses did oftentimes escape the danger of stoning by his own people And to be shorte we haue many examples that giue vs sufficient witnesse and testimonie how perillous the furie of the people is when they be out of order by the which things it is most manifest vnto vs that the Commonwelth which is gouerned by such monsters be no more assured of themselues than the poore shéepe bée amongst the wolues Hauing nowe verie sufficiently declared that these first two kinds of administrations of a Common wealth are not méete nor conuenient to rule and well to gouerne any people in peace and tranquillitie It resteth nowe to conclude with Aristotle Apolonius S. Ierome S. Cyprian and many others that the Monarchia which is the gouernment that is absolute that is to say by one only King or Prince is the most excellent the best approued and most receyued of all for as Homere hath written in his Rapside nothing is wel done where many do commaund And likewise Aristotle in his Politikes hath iudged this forme of a common wealth where one ruleth only to bee more noble than the others which thing wée sée and perceiue by ordinarie experience in God our Lorde who is the cause and mouer of al things by whose only wil and pleasure all the worlde is ruled and gouerned And vnitie in all thinges hath suche a puissaunce and vertue that it doeth conioyne conserue and knit altogethers for all things in the worlde vniuersally haue taken their beginning and original of one be maintained and defended by one Al numbers infinite that we haue dayly in vse take their beginning of one All the number of Stars which passe the capacitie of mānes vnderstanding are ruled and gouerned by one Sun among beasts there is one that ruleth and gouerneth and for the gouernment and ordring of an Armie it is méete to haue one to commaund vpon whose authoritie the rest should depende And nowe to make an ende and conclude our purpose like as al the partes that are contayned in the frame of our humaine bodies be maintained quickened and made to liue and beare life by one soule euen so one Prince giueth life and gouerneth all the Citie wherof he is the soule Aristotle in the .xij. Boke of his Metaphisickes doth reprooue the pluralitie of gouernours in one Citie and willeth that it be gouerned ruled and ordered by the authoritie of one onely Prince And Nature the better to set forth the same to our eies hath ordained that there be one preheminence in all kinde of things as wée haue before sayde as amongst the Stars the Sun amongst the Elementes the Fire amongst Mettalles Golde amongst Graine Wheate amongst Liquide things Wine amongst foure footed Beastes the Lion amongst Birdes the Eagle and to be short if we will contemplate the whole order and course of Nature we shal find one excellencie of dignitie and preheminence in eche kinde and therefore of these things abouesayd wée may gather that the gouernment of any Common wealth that is exercised by one only King or Prince is more woorthy and more commendable than the other kindes of administrations which are ruled and gouerned by many but for a counterpoize of his mightinesse and dignitie he hath many thornes that do enuiron his Scepter and Crowne for the aboundance of honours the diuersitie of delightes and the number of pleasures that he doth daylie enioy bée vnto hym as Aristotle wisely writeth great enticements and baytes to leade him to all euill and ready meanes to cast him down hedlonges into the bottome of all vice and wickednesse if he set not God moste chéefely before his eyes and a King is like to a Lampe that shineth light to all the worlde therefore if he be blemished or blotted with any vice or crime it is more Notable and reproueable in him than in any other Priuate persone and therfore bicause he hath more occasion of temptation to slide and fall than others haue in that he is highest in place without Bridel set amonges so many pleasures and delightes which be Flames to stirre and prouoke wickednesse so much the rather he ought to trauaile labour to eschue the same for cōmonly things lifted vp exalted on high are subiecte to fall and ruine and these things may be to vs sufficiently knowne and manifest by the recounting of many Kings and Princes whose beginnings haue béene commendable but their ends haue béene most abhominable and wicked For the woorthinesse of Saule hath bene renoumed by the holy scriptures who was chosen King by the Lord our God but by a little and little he began to decline from the righte way and becam a wicked man The beginning of the reign◠of Kinge Salomon was meruellous but after that he gaue him selfe in pray to Women he was depriued of the grace of god Ioab King of Iuda was a good man for a time but in the ende being seduced by his men he fell to Idolatrie Caligula Nero and Methridates did in the beginning geue a meruellous hope of their wisedomes but the issue was suche that all the world was infected with theire tyrannie and crueltie and if thou wilt haue rehearsed by order all the whole administration of the Common wealth of the Romaines thou shalt finde that the numbre of the wicked Kings haue alwayes surmounted very much the good Kings But bicause we shall not néede muche testimonie of prophane Princes let vs nowe come to oure owne Of twentie and two Princes of Iuda there is not founde but only sixe that is to saye Asa Iosaphat Ioacan Ezechias and Iosias which haue continued in vertue and goodnesse As touching of Kings of Israell if thou wilt well searche out their lyues from Ieroboam the Sonne of Naboth vnto the last King which was the nynetéenthe in numbre thou shalte finde that all they in generall were euill Ministers of the Common wealth And the Romaine gouernmente likewyse which hath béene commended for one of the best and moste flourishing common wealthes vppon the Earth For
a fewe in numbre amongest them as Augustus Vespasianus Tytus Anthonius Pius Anthonius Verus and Alexander Seuerus whoo haue very well shewed them selues in their gouernementes thou shalte finde a number of others all imbrued with vices and tyrannies and that so many that the euell Princes haue muche surpassed the vertuous and good And if thou bée desirous to reade the gestes of the Assyrians the Persians Gréekes and Egyptians there will appeare more of such as were euil and wicked Princes than of those that were good and vertuous I hope nowe that no man is of the opinion that I doe pretende by these examples any thing to abase or diminishe the Royall dignitie of a Prince vnto whose obedience I doe wholly yéelde my body and life for the woorthinesse and excellencie therof but I desire most chéefely therby to admonishe Kings and Princes in God of their duetes and office and that principally in respecte of so many soules so dearely boughte of whome they bée protectoures and defenders And I truste no man will no more blame mée or thinke my good will straunger héerein than they will doe hys which doth admonishe any man who is to trauaile thorowe straunge Countreyes that he shoulde take héede of the perillous and daungerous places which be in hys way and of théeues that lie by the wayes to robbe and spoyle him or to warne those whiche doe committe them selues to hasarde of the Seas that they should eschue and shunne certaine Rockes vpon the whiche if by chaunce they should fall they might bée in daunger of shippe wracke And so I haue none other meaning héerein but onely to exhorte Kings and Princes and all others that be called to any dignitie and Gouernment to haue their saluation in remembrance and to be vigilant and carefull to order and directe all their actions and doings in the feare of God bicause their dysorders are more notable and more perillous than the common sort of people And that by these examples of the wicked sorte which wée haue rehersed here in this booke they should haue good regard not to followe euen as he that séeth another fall before him ought to take good héede with all diligence to eschue the lyke danger and peril And contrary the examples of the good and vertuous which wée haue also spoken of héere may so induce them to vertue that they may leaue an eternal memorie after them of their good and vertuous liues Which we ought to leaue to our heires rather than to leaue them great numbers of treasure and riches as the wise man sayeth the good renoume is more to be praysed than precious oyntment And likewise he sayth in the booke of wisdome that the memorie of the good is immortall before God and man But when hée maketh mention of the iudgement that the posteritie shall haue of the wicked sorte he sayth they shall be cut of from al good reporte and fame and shall be alwayes in opprobrie amongst the deade where they shall lamente and wayle and the memorie of them and their séede shal be forgotten as though they had neuer bene but the good and vertuous sayth he shall liue from generation to generation their glorie shall be for euermore and the same shall bée declared and manifest in their children ¶ The fourth Chapter Hovve that those vvhich shall commaund others ought first to master them selues and so suppresse and moderate their affections passions that by their good liues they may induce those that be subiect to them to vertue and godlinesse WE haue sufficiently proued by the reasons aforesayde that vertue was the chiefe and principall cause why Kings and Princes were in the beginning elected established and therfore seing it is so that they bée called to suche dignitie for the noblenesse and vertue whiche is founde in them more than in others they ought to labor and enforce themselues to excel in that which is the cause of their honour and dignitie for it is writen of Saule in the booke of the Kings that he was in the beginning of his reigne both noble and vertuous and there was not a better man to be founde among the children of Israel although in the ende by his insolencie and ambition hée loste the grace of the Lorde his god And Cyrus King of the Persians vpon a certaine time hauing conference with his wyse and learned Phylosophers touching the vertues meete and requisite for a King sayde vnto thē that hée was vnwoorthy to bée an Emperour or King whose vertues did not excel his subiectes Certain men being enuious of the honor that was giuen to Lyuie King of the Sparthians had him in disdayne and sayd he was made of the matter and substance that they were and was no better than others and that hée deserued not to haue any estimation in this worlde otherwise than in respect of his Royall dignitie To whom he answered with a maruellous discretion and comelie modestie If I had not bene better than any of you sayd hee I should not haue bene chosen vnto this dignitie Royall And Solon one of the most renoumed for wisedome in al Greece being demaūded what maner of person ought to haue the Gouernement of the people such a one sayde hée as knoweth howe to gouerne and subdue himself before he take vpon him to rule ouer others He that shall commaund others ought first to knowe howe to commaund and rule himselfe for as the wise man sayth howe can he be good to others that is euill to himselfe And Philip King of Macedon doth giue vs very well to vnderstande what a Prince ought to bée in the aunswere that hée made to his sonne Alexander when he found himselfe gréeued with his father for hauing the companie of so many women and that he had by euery of them issue fearing leaste by the number of so many children hée might be defrauded of the kingdome seing that thou knowest sayde hée that there bée so many that desire to succéede me in my Empire frame thy selfe to that good order in al thy doings and vse such wisdome and prudence therein that by thy vertue and good desertes and not by my fauoure and grace thou mayest bée founde méetest to bee Lorde and King which Alexander who afterwards not only succéeded his kingdome but also in his wisdome did kéepe well in remembrance this his fatherly doctrine for being demaunded euen at the very time when he felte in his bodie the most furious bitter anguish of death by one of those whome he best loued and fauoured whome he woulde after his lyfe to succéede hym and inherit his kingdome the same sayde hée that shall bée most woorthiest iudging by this answere that hée is vnworthy to rule and gouerne whose vertues are obscure and vnknown Al Princes therfore that desire to rule and commaunde others ought to haue this lesson specially in remembraunce which shall serue them as
And now let vs returne agein to his Alkaron whiche is the booke wherin is conteined al his false doctrin and let vs sée what inuentions and policies he deuised to aucthorise the same Firste to bring it into some estimation he sayde to his wife that he dyd ordynaryly common with the aungell Gabriell who did shew him that God had chosen him for his Prophet He was subiect to a sicknesse called Epilepsy in the common tung the falling sicknesse he was very subtil in deuising to couer his infirmitie for when he sell by the extremitie of his sicknesse he sayd that then the angel of God dyd cōmon with him that he coulde not abide so great a brightnesse therefore he was compelled to fall vppon the earthe He had by continuāce of time taught a Pigeon to come ordinaryly to féede in his eare and fayned that it was the angell of God that did communicate certen secrets with him And therfore at this day in the citye of Meque where they say he is buried it is an heinous offence to kill a pigeon for the auncient reuerence they beare to that pigeon that was fed in his eare and there is so great a number in the sayde citie of Meque that no prouince in the worlde hath so many bycause that those that kill them as we haue sayd or eate any of them are punished with the paines of death These dooings being in this state the Deuill did ayd him with a new meane the better to bring to passe his enterprise to his desired purpose For there came to him a certein Monke an Apostata called Sergius which was a christian being then fled from Constantinople for heresie who did greatly ayde him to frame the dreames contayned in his Alcaron which is composed of diuers peeces of heresies gathered togethers for all that whiche the Deuill himselfe could not bring to passe by the Arians Eunomyens Sabolliens Cardomēs Manichiens Donatistes Origenistes Anthropomorphites hée found an instrument of Mahomet apt and well disposed to serue hym as a trumpet to spread abrode most affectuosly their poyson throughoute the worlde For he denyeth the Trinitie with the Sabellians the holy Ghost to be God with the Macedomens he proueth the plurarity of wiues with the Nicholaits with the Cardoniens he sayeth that it was not possible for God to haue a son bycause he had no wife with the Manichees hée denieth that Iesus Christ was crucified with the Donatistes that the sacraments of the Church after the passion of Iesus Christ had any force with the Origenistes he sayth the Diuel shal be saued with the Anthropomorphites he putteth the chief felicitie in pleasure This word Alcaron signifieth none other thing but a collection of chapters or a number of Psalmes it is written in miter it is so streightly looked vnto that if any man do chaunge one sillable therof or alter one accent their law prouideth that he that doth it shall lose his life by stoning to death They haue it in so greate reuerence and honour that they kisse it imbrace it and sweare by it as wée doo by our god This Alkaron containeth four bookes and doth cōtain wholy all their ceremonies and all things that they must obserue and do And likewise what they shall hope of in the world to come and also those things that are lawfull for them to doe as well in eating as drinking He hath taken for the framing of this his booke certaine fragments as wel of the Olde as newe Testaments He reherseth the offence of Adam and Eue the bondage of the children of Israell he putteth in the sayde Alcaron thrée notable things of Iesus Christe The first is in the first Booke and second Chapter he sayth that Iesus Christ ascended into heauen both bodie and soule the seconde that he is the sonne of God the thirde that he is called the spirite of god He doeth also affirme that Iesus Christe knoweth the secretes of mennes hartes that he raised the deade gaue sighte to the blinde and made the dumme to speake he describeth a Paradise and a Hell. As touching his Hell he sayeth that those that be dampned be put vppon broches of iron and that those men that be there be alwayes drie and thirstie and they drinke boyled Leade and eate filthie and corrupt meates and Apples of a trée wherof the frute is the séede and beginning of Diuels And as touching his Heauen he maketh it to be full of all pleasures and delightes and sayth that there is nothing but precious stones and that a man shall drinke and eate there the moste delicate meates and drinkes that can be wished and shall be serued in nothing but in golde and siluer And shall not wishe for any thing but it shall be present by and by And those that be in their Paradise after they haue wel eaten and drunke there shal appéere certaine Pages which shall holde eache of them a dishe of Golde in his hand carying a greate Citron within it the which eache Turke shall take to smell vnto and sodenly as they smell vnto it there shall spring out of eache Citron a virgine well appoynted in apparel which shall embrace these Turkes that be in this Paradise and they shall continue so fiftie yeares neuer restrained to take their plesure togithers but euen as though they were man and wife and at the end of fiftie yeres God shall call them and taking away a cloth wherwith he couereth his face they shall fall downe incontinently through his great brightnesse Afterwardes he shall say vnto them rise you my frends enioy this brightnesse you shal neuer heereafter die nor take any care or thoughte And hauing thus séene their God face to face they shall begin to banket againe And he sayth that those Virgins be strongly inclosed within a wall and kepte close for they be of suche a rare and excellent beautie that if one of them shall euen at midnight issue out of this Paradise she will by hir brightnesse lighten the whole world as if it were the sunne and he ioyneth further therunto that if any of them shall spit into the sea the water would be made as swéete as Honie And to be short he faineth in his Alkaron that Paradise is all of gold decked with Pearles watered with the most beautifull and clearest waters in the worlde and he sayth that they haue there Horsses garnished and trimmed as they be vppon the earth and dothe describe also to be there a magnificall and noble pallace He wryteth that women goe not to Paradise neither do they goe to the Church bicause they are not circumcised Now after hauing thus described this fantasticall Paradise and this Hell of Mahomet which is so ridiculous that in reading of it thou shalt finde lesse to approche the truthe than one of the said Esopes Fables It now resteth for vs to shewe by what meanes he could bewitche so many
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
mo◠〈…〉 A notable sentence iâ— Plato in his bokes of a comon wealth The emperour Seuerus a great louer of Justice Domitianus empeâ—our eâ—â—nte to the poore and a greate fauorer of the rich Such as buy their offices in greate sell afterward by retaile The emperour Seuerus a great enimy to corrupt iudges Alexander Seuerus dyd punish his secretory for abusing Justice Cambises king of the Persians caused a Iudge to bo fleyne bycause he dyd peruert iutice An exhortacion of SalomoÌ„ to Judges Wisdom ca. 6. Tiranny chief enimy to Justice Wherin the good prince differeth froÌ„ the Tyrant Aristotle in his pollitikes Qualities required of good princes The monsterous life of Heliogabalus according to the testimonie of many aucthorâ— An abominable desire of an emperour An incredible expensâ—â— of Heliogabalâ—s The child that is here mentioned was so muche fauored of fortune afterward that he was surnamed the great Cirus king of the Persians as it is amply declared in Herodotus The cruelty of Astiages king of the Medes The cruelty of Maximianus Emperour of the Romaines The cruelty of Phalaris king of Cicilia The force of the prince coÌ„sisteth in the vnioÌ„ and coÌ„cord of the subiects The aucthor perswadeth princes to flie from warrâ—s Peace the spring and fountaine of all humaine felicity Man only borne to loue and concord Brute beasts do liue more quietly togethers than men The descriptioÌ„ of the concord of beasts Peace amoÌ„gs wolues and other furious beasts of the earth Peace amoÌ„gs Elements The description of the coniunctioÌ„ of the body and soule The Vine amorous of the Hâ—â—e Take the males from the females â—â—o a many plants and they will be come barren The Adamâ—nt loâ—eth yron The amity betwene gold and Mercuâ—â— The wicked 〈◊〉 haue 〈◊〉 acâ—â—â—◠〈…〉 A marueilous effiâ—acy of the eyes to concylâ—at amysse among men Only man doth kiâ—se laugh and weepe Man is giuen to felowship and enimy to carefulnesse and solitarinesse The amity coniugall is more excellent than any other loue is Man is so fible of himselfe at his birth that without the helpe of others he should be deuoured of brute beasts A description of the incredibâ—e amity of fathers towards their childreÌ„ The aucthor doth shewe by order the coÌ„tentions and debates that is at this day in the estates of this our life Discord in mariage Dissention and discord euen amongs them that professe learning The author doth condemne the contentions and strifes that one schole hath ageinst an other and specially those that write apologies inuectiues or Satyres The inward and domesticall enimy of men Esay 5. psal 17. Psal. 75. Corin. 1. ca. 13. At the birth of Jesus Christ the Aâ—gells did pronounce peace Math ca. 10. Iohn ca. 13. Iohn ca. 20. Iohn ca. 14. In the frame of mans body composed of contrary things there is peace harmony and coÌ„cord Math. 5. An exclamatioÌ„ gathered vpon the gentlenesse amongs brute beasts the better to bring men to loue and coÌ„cord Beasts do defend themselues none other way but by the armor that nature hath giuen them when they fight Beasts do-not combate for light causâ—s as men do but when hunger doth inforce them or if any maÌ„ goe about to hurt their yong ones An allusion of the prayer of our Lord. An exhortacioÌ„ to princes to flye froÌ„ warre with a description of infinite euels and mischiefes that growe neâ—â—â— A comparison of the warres of beasts and men The calamities and miseries that followe warre are here described These last be the reasons of S. Augustine in his booke de ciuitate dei where they be amply described Gentle reader haue good regard to this that doth followe for thou shalt finde a maruellous doctrine therin touching the miseries of our humaine life The victories that christians haue one of an other are most lamentable A maruellous worthy and noble saying of an Ethnicke Emperour A maruellous pâ—â—ssance of sinne which doth cause them that haue neither God nor law faile the scourges the of 2. Kings 24. Of warres come pestilence and famine Math. 24. 1. Cor. 1. Notable senteÌ„ces wherin is declared that which ought to make christians to liue in loue and coÌ„cord togethers Esay 5. Psalme 80. Iudic. 3. 4. Kings 17. 4 Kings 24. Ozee 4. Esay 5. Ioel. 2. â—acharie 3. Ieremy 3. Esdras 1. 2. Kings 15. Prouerb 21. He perswadeth the ministers of the Church to preach peace to princes Esay 52. 1. Timoth. 2 Baruch 1. Ieremie 29. 2. Kings 17 3. Kings 52. Ecclesiast 3 5 Vice must be resisted in the beginning Gene. 6. Num. 25 Iudges 20. 3. King. 11. An olde maÌ„ to be lecherous is detestable before God. Ephesians 4. 1. Cor. 6. The obedyenâ—e that women owe to their husbands 1. Peter 3. 1. Peter 3. Caesar in his commeÌ„taries Women fauored of God. Cato seuere in all things doth defend that any maÌ„ should hurt a woman Women did neuer bring any error in to the church as men haue done The first miracle that euer Christ dyd was at a mariage The priuilege of maried folks This ought only to be vnderstood of the husbaÌ„ds A certaine similitude of mariage in insensible things without life The brute beasts that are without reason haue a maruellous affection to their fawnes The loue in mariage surpasseth all the loue in the world The vertuous husbaÌ„ds giue occasion to their wiues to be discrete and wise A louing drink to cause a man to be beloued of his wife An answere to them that do coÌ„plaine of mariage The patieÌ„ce of Jesus Christ towards his creatures Ethnickes patieÌ„t in iniuries don to them