often times the ignorant and vnconstant do turne the scriptures to their owne ruyne as our Sauiour and S. Peter witnesse so is it very requisite that in the reading thereof men carry a sounde iudgement and certaine bookes to be forbidden to be reade of euery one and not to giue stronge meate vnto such as haue neede of milke and in this poynt is it very conuenient to followe the decree of the Councell of Trent in those places where it is receiued and the instruction of their Curate and Pastor Gregorie Nazianzene in his apologie maketh mention of the custome of the Hebrewes who neuer accustomed all ages to euery kinde of doctrine nor reuealed their secretes but to suche as were of a sounde iudgement The which S. Ierome marketh well in the beginning of Ezechiel and S. Ambrose vpon the 35. Psalme and S. Augustine li. de spir lit alleage for example the Cantickes which some for their owne pleasure haue very disorderly applyed I leaue to the iudgement of euery man whether we haue nowe lesse occasion then had the Prophetes to complaine of some pastors which they termed by the name of theeues wolues dumbe dogges seducers idoles couetous voluptuous hypocrits and by sundry other most detestable names The dreame or vision of S. Anthonie where hee imagined he sawe certaine swyne and moyles defiling the aultar is verified in this time Our dutie is to beseeche at Gods handes that it well please him to sende vs such as be good that they may search nought else then his glorie and nourish their flocke with good holsome food For from thence as Plinie doth witnesse commeth the good wooll that is to say good life S. Augustine commended the saying of Socrates that both God and man will be serued as he commaundeth The which he applyeth to the seruice of the trewe God who commaundeth that nothing be eyther added or diminished vnto his worde And sayth that for this cause the Romanes allowed the seruice of all gods hauing for that ende builded a Temple to all gods called Pantheon and yet would neuer receaue the trewe to wit the God of the Hebrewes Because if they had serued him otherwise then he commaunded they had not serued him at all but their owne fictions if they had done as he had ordeined then had they cleane reiected and set aside all other Gods For the principall seruice of God consisteth in obedience as Samuel sayde vnto Saul The Prophets called it a spirituall chastitie not to swarue therefrom nor to thinke that whatsoeuer wee finde good in our owne eyes pleaseth him And as Nahas the Ammonite woulde by no meanes receiue them of Iabes a citie in Iudea which he had beseaged to his mercie vntill he had put out their right eye And when the Philistins had subdued the children of Israell they disarmed them euen to their kniues So did that Apostata Emperour Iulian Dioclesian and other who studied in what they coulde to make the Christians continue in ignoraunce and blindnesse neuer enquiring of the will of GOD or order of the primatiue Churche and vnder a great payne made them to be disarmed of that worde which the scripture calleth the knife of the spirite Iosephus lib. 2. contra Apionem setteth downe the custome which the Iewes obserued euerie weeke in reading of the holie scripture so as eache man vnderstoode it and knewe it by heart The which Socrates lib. 5. cap. 22. sheweth was also obserued in Alexandria and it maye bee seene by that which is written of our Sauiour Luke 4. Actes 5. 1. Tim. 4 When in the time of Iosias 2. Kinges 21 the booke of the lawe after it had long lyne hydde was founde againe he made great estimation thereof and sayde vnto the Priestes Goe yee and enquire of the Lorde for me and for the people and for all Iudah concerning the wordes of this booke that is founde for great is the wrath of the Lorde that is kindled agaynst vs because our fathers haue not obeyed the wordes of this booke to doe according to all that which is written therein for vs. We must likewise imagine that such as haue taken vppon them to teach the way to that happinesse which all men couet to attayne vnto haue beene but counterfayte except they haue layde the foundation out of the holy and Canonicall scriptures and the lyes wherein their fathers liued ledde them into erroure according as Amos wrote We ought therefore often to praye vnto God with Dauid Salomon and Saint Paule that he will giue vs wisedome and vnderstandinge and open our eyes that we may followe that which may be most agreeable vnto him without deceiuing of our selues Saint Ierome in his Epistle to Laeta sayeth excellently well that reading ought to followe prayer and prayer reading A man might verye well impute the cause that so manie prouinces haue beene made subiecte vnto the tyrannie of the Turke so many disorders corruptions warres seditions maladies murthers and other calamities haue happened to the contempt of this worde according to which a man will not reforme his life nor his strange opinions nor supporte one an other knowing that this worde teacheth nought else then peace concord and amitie and that we may be wise as serpentes which to saue their heade laye open their bodie and with their tayle stop their eare against the enchanter So let vs spare nothing for the mayntenance of this doctrine so long a goe left vnto vs without dissolutenesse sectes or discentions for there is nothing so well established which discorde can not ransacke and as Saint Augustine sayth very well the knowledge of the trewe doctrine humilitie and patience entertayneth concorde And Quintius Capitolius in Titus Liuius sayth that partialitie poysoneth and infecteth common-wealthes making such as would gayne saye not to consider what is most expedient as we finde by experience in France and haue too many examples both at home and abroade The Emperour Maximilian the seconde had often in his mouth that it was a greenous sinne and errour to raygne ouer mens consciences as the lawes carryed it I can here affirme that if men did knowe the truth and the happinesse which followeth the knowledge of trewe religion the voluptuous man would there searche his pleasures the couetous his wealth the ambitious his glorye the onely meane which can fill their heart and satisfie their desire and it serueth vs for a guyde to leade vs vnto God whereas the false doeth cleane withholde vs from him CHAP. XXXI That those which deferre their amendment doe wrappe them selues in a daungerous lie WE haue alreadie shewed that if they which name themselues Christians would but follow their profession vice should not raigne so plentifully For who so would beleeue the promises of God and setle therein a full assurance and consider what a great blessing is prepared for such as feare him and what euerlasting punishment
in his actions then couragious It were very expedient that were practised which happened in our time in the yeare of our Lord one thousand fiue hundred fiftie and one betweene Gonstaue King of Sweden and the Moscouite where all those that were occasioners of the warre they had so lightly vndertaken were executed and put to death And not without cause did Pausanias call all the Captaines in the warre both Peloponesians and Greekes murtherers and destroyers of their countrey It is to be desired that the nobilitie of France would accustome themselues to modestie rule order constancie and to mortifie this their great heate to armes and warre vnnecessarie And as the Phisition preuenteth sickenesse thorough small preparatiues and apostumes so beginning with their lesser inclinations choler and passions they may the easilyer attaine to the ende of the more strong and consider that which is written in the life of Saint Augustine that hee would neuer pray for such as of their owne voluntarie motion had beene at a strange warre and greatly reproued as saint Cyprian did Donatus and others that killing of a priuate man was in perticuler punished but he who had slaine manie in warre was greatly praysed In Titus Liuius Scipio sheweth to King Masinissa that a man ought not so muche to doubt his enemies armed as those pleasures which render a man effeminate and vnconstant It was wisely sayde of an auntient man that the foundations of all counsels and actions ought to leane to pietie iustice and honestie without vsing of anie headinesse I woulde willingly giue that counsell to French men which Archidamus gaue vnto the Aeoliens meaning to ayde the Argians in their warre within a letter contayning onely these woordes Quietnesse is good And sayde vnto suche as praysed him for the victorye hee had obtayned agaynst the Argiens it had beene more worthe to haue ouercome them by wisedome then by force Xenophon writing of the actes of the Greekes sheweth that all wise men abstayne the moste they are able from warre albeit they haue thereunto iust occasion And that sayinge of sundrye Emperours was verye famous that warre ought not to bee taken in hande without great neede And the Emperour Augustus was woont to say that a warre which were good must be commaunded by the Goddes and iustified by Philosophers and wise olde men For the time seruing for lawes for armes is diuerse as Caesar sayd to Metelius And we haue had too good experience howe much God the weale publicke order and iustice hath beene offended herewith And warre hath beene called a gulfe of expence and a cruell tyrant ransacking the people and peace ordred with good pollicie as a good king moderating charge and excesse And as Horace feygneth that the place into which Eolus shut his windes being open the sea is troubled in euerie part so by the opening of warre partialitie insolencie and all vices manifest themselues And warres are nought else then a horrible punishment of a whole people a ruine of a whole countrey state and discipline And wisely did Spartian write howe Traian was neuer vanquished because he neuer vndertooke warre without iust cause The very which Titus Liuius declareth of the Romaines in the ende of the first Decade Otho the Emperour chose rather to die than to rayse a ciuill warre For which men likewise prayse Zeno the Emperour and Cicero in his Philippiques calleth him which is desirous thereof a detestable citizen I am also of opinion that the conuersation with the Muses and studie of good letters would render the nobilitie more aduised and constant as we haue well marked else where And am not of the Swissers minde which thinketh too much studie marreth the braine nor of the Almaynes who in the time of Galienus the Emperour after that the citie of Athenes was taken kept them from setting a fire a great heape of bookes they had there made saying let vs leaue them to the Greekes to the ende that applying themselues to them they may be lesse proper for the warre For the reading of good bookes as Alexander the great and diuerse other of the most valiant captaines sayde maketh the nobilitie more hardie and wise and contayneth them within the boundes of their dutie And what good nature soeuer a captaine be of he falleth into an infinite number of faults for want of reading of good books And that being true which diuerse haue written of Xenocrates that he did so pearce the heart of his auditors that of dissolute persons they became temperate and modest what ought wee to iudge of the instructions taken out of the holy letters And as some haue counselled before they sleepe they are to demaund of themselues a reason and account of that which they shall haue gayned of modestie grauitie constancie and facilitie of complexions It is written of Socrates that when he was drye he would neuer drinke but first he wold cast out the first bucket ful of water that he drew out of the well to the ende sayde he that he might accustome his sensuall appetite to attende the fit time and oportunitie of reason Theophrastus sayd that the soule payd well for her hyer to the bodie considering what shee there suffred But Plutarke writeth that the body hath good cause to cōplaine of the noyses which so greuous and troublesome a guest maketh him which notwithstanding is within the body as in a sepulcher or den which she ought to guide being before lightned by the truth and ruling her selfe according to it both in respect of her owne safetie and of her hostes I would also counsell them to shunne all dissolutenes be it in bitter or vilanous wordes vncomely garmentes and vnshamefast countenance For it is all one in what part soeuer of the bodie a man shew his vnshamefastnes vanitie pride and lightnesse And the Lacedemonians were highly commended because they banished a Milesian out of their citie for going too sumptuously appareled We ought also rather to desire to be vertuous then to seeme to vse wisedome and descretion in all assayes auoyding debates and selfewill without witnessing whether it be true or false not hurtfull following the precept of Epictetus in yeelding vnto the greater sort perswading the inferiours with sweetenesse and modestie consenting to the equall to the end to auoyde quarelles Aboue all thinges wee ought to enforce our selues to tame our couetous desires and concupiscences especially where libertie to take and enioye them is offred vnto vs and to accustome our selues to patience meekenesse in keeping vnder the desire of reuenge knowing as the great Monarch Alexander was woont to saye that it is a signe of a more heroycall heart and prayse worthye for a man that hath receaued an iniurie to pardon his enemie then to kill him or reuenge himselfe vpon him And that reuenge proceeded of a basenesse of minde and vertue consisted in matters hardly reached vnto And it
before that to the Earle of S. Pol was vanquished and all yl hap accompanied him euer after Hildebran otherwise named Gregorie the seuenth sware an accorde with the Emperour Henrie the fourth from whome as soone as he was departed he created Rodolph Emperour who afterwards was ouercome by the said Henrie and seeing his hand cut off said vnto the Bishops Beholde the hande which I did lift vp when I made the othe of fidelitie to the Emperour And anon after he dyed the said Pope was deposed put to flight Which ought to serue for an example to great personages to hold their promises I will not here forget what we haue seene of our time happen to Christierne king of Danemarke who for hauing broken his faith giuen to his subiectes was depriued his realme and afterwardes liued miserably for al the succours which he receiued from Charles the fift Emperour As also the histories recite of one Richard who caused his nephewes to be murthered and his neaces to be declared bastardes to make him selfe king of England but he was afterwarde vanquished and put to flight by one as then scarce knowen I omit sundrie examples set foorth by Boccace in nine bookes which hee wrote touching the misaduentures of notable personages which euerie one may reade And could here touch that which Plutarch writeth of Catoes opposing him selfe to the sacrifices which they would make for the victorie obtained by Caesar against the Almaines meaning that they ought to had deliuered it for them whome he had outragiouslie wronged and contrarie to the peace they had made with the people of Rome to the ende to cast vppon him alone the fault they had committed in violating their faith And without searching of any further examples thorough the folliciting of Cardinall Caraffe sent from Pope Paul the thirde thorough other mens ambition was there broken a most honorable truce and thereby a great warre vndertaken which had verie yll successe I passe ouer in scilence the great calamities ruynes dissipations disorders excesse losses dissolutions subuersions of states rauishments mischiefes happened in Christendome since thirtie yeres past thorough a dispensation which men take to vyolate their faith promise and Edictes And wee haue verie great occasion to beseeche God that hee will giue remedie thereto and hinder these defiances euill fortunes diuisions and stormes which as yet are like to happen And albeit that according to Bias opinion no excuse is to be receiued to make one able to breake his promise neuerthelesse he ought not to bee accused for a lyar who maye not lawfully keepe it for some iust occasion afterwardes happened vnto him As if a mad man shoulde demaunde the sworde which hee had giuen another to keepe or if a more mightie man shoulde oppose him selfe or if by that means another would attempt against his person or estate which did promise or if thee keeping of his promise should turne him to any great dishonor mischiefe errour fraude or any other preiudice not to be recouered For matters not alreadie in practise strange and newe require a newe counsell according to the saying of the lawers who euen dispense with a promise after an oth taken And often times men promise with an intent to accōplish that which lyeth not in their power through an indispositiō or matter fallen out of more great importance As the vowe and promise which Iephthe made ought to be otherwise interpreted And as Alexander did hauing promised he woulde slaye the first that should come out of the town killed an asse in lieu of him that led her as by equitie the rigour of a lawe is often times moderated And auncient men haue saide that Necessitie is the mother of dispensation It is likewise excusable if any preiudice or interest happen not thorough the not accomplishing of a promise CHAP. XI Effects of the truth with exhortation not to change the statutes or lawes and not to daunce vpon holydayes praise of French men a solution of that for which they are blamed IF the light of the truth take frō vs the vaile which blemisheth our iudgement wee shall modestly behaue our selues without any colour or disguising in our wordes habites or anie other our actions We shal knowe how we ought to render vnto God al reuerence obedience trust prayers actions of thankesgiuing and praise with peace in our spirits and how we ought to honour loue serue and succour all kind of persons We shal be readie to obey our King his lawes and Magistrates and wisely to commaund ouer subiectes wee shall haue sufficient of little magnanimitie easie accesse humanitie a nature not dissembling nor fained constancie in our counsels and enterprises with a resolution alwayes to do that which our duetie commaundeth we shall not be dissolute in pleasures nor insolent in prosperitie nor too much carried away with our passions wee shal contemne death and the dangers thereof in respect of a better life we shal lose no hart in aduersitie we shall rightfully followe what either is to be chosen or left treading vpon the thornes of this life without pricking vs and vpon Scorpions without feeling their venome as it is written in Ezekiel And would to God that al French men might so know the beautie of this trueth that they might become amorous thereof altogither cast off their lying vnconstancie to the end they might no more be cast in the teeth with not performing their promises that the citie of Paris might of euerie one be called the citie of truth as the Prophet Zecariah called the citie of Ierusalem and according to his vision God placed a woman in the middest of the Ephah named Iniquitie vpon the mouth whereof he cast a weight of lead because she should not escape Or as Philip king of Macedon assembled togither the most wicked persons and furthest from correction of al his subiects and put them into a town which he builded of purpose and named it Poneropolis that is the citie of wicked persons So that there mought be sent inclosed in some one place in France al such as do delight in inconstancie lightnes falshod against promise and trueth seditions lyings pilling extortion knauerie cousinage pernitious inuentions murthers reproches and periuries to the ende that the rest might liue in greater honor peace reputation credit Nowe standing not at all vpon the praise which proceedeth from the beginning auncestors of Frenchmen not being pertinent hereunto may easily be seen in the hystoriographers I wil thus much say for Frenchmē that if we consider their antiquitie pietie valour manhod courage humanitie mercie gentlenes dexteritie quicknesse of spirit and al other their vertues and perfections they giue place to no nation vnder the Sunne whatsoeuer but rather excelleth it as a Frenche man said to the Embassadours of Rome in Titus Liuius And there be diuers graue writers
and of good credit which attribute vnto them a gentle heart fauourable courteous religious vpright vertuous louing one eche other and keeping their faith more constantly then any other people and they haue beene called the inuincible and most noble And if they haue any imperfections at al as no man is without yet are they couered with an infinite number of vertues for as much as reason causeth them to tame and subdue this liuelinesse promptnes and heate which they haue naturally And histories are full of the prowesse of our auncestours who with their victorious hande haue runne ouer wel-neare the whole worlde setting downe orders and lawes to all prouinces there plantinge the memorie of their name and markes of their Empire Italie which speaketh of enuie hath beene well coursed and tamed and sundrie other countries as well in Europe as Asia haue hence beene peopled and receiued their gouernours And an infinite number of Emperours Princes and prouinces haue had recourse vnto them for their owne assurance and haue lefte behinde them moste notable monumentes of their gouernement and iustice to the profite of manie prouinces This woulde gladsomly encourage mee particularly to declare and make recytall of the most famous in all disciplines and knowledge of tongues sciences of a great number of Martyrs which haue suffered for the testimonie of the faith of excellent Emperours Captains and souldiars that wee might well compare to the moste valiant that euer was during the verie flower of the Romanes and Greekes I will not forget what Iulius Caesar in the sixth of his Comentaries and Tacitus hath written that the French men haue farre surpassed the Almaines in prowesse valor and courtesie and haue euer had the first starte of them Salust in the ende of the warre of Iugurth writeth that the auncient Romanes and such as haue beene since haue euer had this opinion that by their owne valour they easily attained to the ende of all other nations but that with the Frenche men they stroue for their owne safetie and not for honour And it is not to be red in al histories of any people that hath attained to their valour and dexteritie nor whose conquestes were more wonderfull expeditions more remarqueable and successe of their battailes more happie and pollicie or lawes better ordayned or pietie bountie and religion better nor their vnitie greater And there is no nation whose brightnesse is not darkened and obscured thorough the high shyning of the glorie of the French men But to satisfie what the sayde Caesar hath written that Frenchemen are soudeine headie desirous of nouelties and deliberatinge vppon vncertaine purposes and coyners of affaires of importance whereupon they must needes quickely repent themselues Other historiographers strangers condemne them of lightnesse And the Emperour Charles the fifth saide to the Kinges Ambassador the which before that hee had proposed to the Consistorie of Rome that he was nowise able to assure himselfe of the French because they began manie things but brought nothing to ende and did no otherwise by their wordes then by their garmentes which they disguised into so manie fashions as one day they were of one minde and tomorrow of another And that a bodie could not beleeue ought except he sawe it done and that if they did anie good at all it was by bountie for the great desire they had to drawe others to their owne aduantage And that they had euer their foote and their wit in the aire their purposes more changeable then the winde And further discharging his choler at that time as the Embassadour him selfe tolde me he greatly blamed the diuersitie and changing of Edicts and ordinances which wee handle so yll and publish so lightly that anon after wee are constrained to change them being a cause that they were so little made account of And then in his passion hee repeated certaine places wherein he thought some words wanted which speach of his notwithstanding he afterwardes excused And in trueth Plato did not amisse compare how manie more tauernes so manie more drinkers The number of Phisitions the encrease of diseases The more accompt the iustice is made of the more sutes So the more lawes the more corruption as daily experience doth teach vs profiting vs no more then great varietie of Medicines doth to a verie weake stomach And in the time of the Emperours Caligula Claudus were manie lawes made and yet tyrannie and corruption tooke neuer more place If youth were well taught in Princes courtes vniuersities scholes but constancie grauitie the trueth they should be a great deale better receiued and strangers woulde more assure themselues of our promises and then mought we wel say of France as S. Ierom attributed vnto it that it were a countrie refyned and purged of monsters I will not here sylently passe ouer to this purpose that counsel which the Princes of Persia Media gaue to King Darius as the Prophet Daniel witnesseth that he should be founde true and neuer change a lawe which was once made according to the custome of the Medes and Persians which altereth not It is also written in the booke of Hester that the writings written in the K. name and sealed with the Kings ring may no man reuoke Diodorus and Demosthenes tel of certaine people that no man mought so much as speak of the change of a lawe except he wore a halter with which he was hanged if his opinion tooke not place So greatly in auncient time did they detest all changes and nouelties The citizens of Marseilles were much renowned by Cicero and Titus Liuius for that they remained constant in their lawes customes and fashions without changing ought yea and as a great treasor they kept their olde sworde of iustice in the smallest matters to shewe howe much they honoured antiquitie And for the like constancie haue the Romanes receiued great glorie And Paulus Aemilius writeth that the Frenche men euer tooke great heede that nought in their lawes and customes shoulde be changed And greatly was Lycurgus praised for that after he had brought the Lacedemonians to receiue his lawes he made them all sweare that they shoulde alter no one iotte of them during his absence and after that neuer retourned into his countrie againe which caused it to fare much the better with them For as Plato hath written in the seuenth of his lawes and Xenophon likewise Change in all matters except they be mischieuous is most daungerous beit in the dyet of the bodie or in manners And according to the olde prouerbe A man shoulde not awake a sleeping Dogge And euerie knowen euill to which a man is vsed is tollerable as Titus Liuius writeth And Aristotle in his Politickes sheweth it is much better to beare with some imperfections faultes in lawes Magistrates if they be not too notorious then in thinking to change them to ruyne a whole estate which
daunger hauing taken away all those whome either we ought to reuerence or mought iustly feare A Lacedemonian captain answered to the complaint of a Athenian If the Athenians tooke good heede to what they did they should neuer be troubled nor neede to care what the Spartiates reported of them Contrariwise friendes I meane without flatterie or disguising declare freely what they thinke amisse and il beseeming Which mooued Euripides to exhort men to get such friendes as would not spare them As Diogenes saide that other dogges vsed to bite their enemies but he his friendes for their owne good And such an amitie which is a beneuolence a conformitie of wils and pleasures and a desire of the good of an other ioyned with vertue is as som haue said a beast of the company but not of the troupe because there be very few true friends And Menander sayde not without cause that he was happye that could meet but with the shadow of his friend who is called by Ecclesiasticus a tresure and the medicine of life A man must not shake euery man by the hand as Pithagoras sayd Plato wisely discoursed how the greatest of all euilles doth spring vp with vs and that we desire not to be deliuered of it to wit that euery man loueth him selfe delighteth in his owne opinions because loue is blinde and one easely deceaueth him selfe in what he loueth being preuented and abused thorough fansies before conceaued Therefore he sayde it was very requisite to shunne this foolish loue which taketh from vs our iudgement And the similitude which Demosthenes made is very true that as the payne in the eyes hindreth one from seeinge what lieth before his feete so the first conceates and fansies obfu scate the vnderstanding Wherefore to the ende we may see the naked truth we must be voyde of all passions louing to heare of our faultes and to bee corrected which the wise man esteemeth as a chayne of gold about ones necke and ought rather to desire it might proceede from our friendes then from our enemies because wee must eschew vice led therevnto thorough vertue and shame and not by the contrarie way or by feare And it is a great deale better to abstaine from doing ill following the counsel of our frends then to repent our selues for hauing done ill when we see our selues accused and blamed by our enemies and such warninges as goe before disorders are a great deale more fit and render better fruite then such as follow after CHAP. 17. That it is needfull to read histories there to see the truth which one is afraid to speake with aduise vpon the reading of all bookes and of the conquestes of French men of the meanes to keepe them and to assure a victorie of the dutie of a captaine and of that which is to be considered in examples and alterations DEmetrius gaue counsell to Kinge Ptolome that hee shoulde diligently reade such bookes as intreated of the gouernmentes of kingdomes and segnuries to the end he might be instructed in those thinges which men dare not so freelie deliuer them selues to princes for the penne is of a more free condition then the tongue We reade likewise how the Catoes Aemiles Scipios Caesars and sundry other Emperours haue beene so studious in readinge of them that they haue copied out with their owne hande whole histories and euen them selues composed suche as were in their owne time And haue bene more curious to haue of them in their handes then their swoordes by their sides to the ende to ioyne the written discipline of war with the practise of the wars For this cause Alphonsus sayd of Qu. Cursius that he was soner healed by his history then his Phisitions and that he tooke counsell of the dead Which Ferdinand king of Spaine likewise said by Titus Liuius And the reading of Xenophon moued Scipio to vndertake those prowesses which he performed And the great Selim hauing caused Iulius Caesars commentaries to be translated into his owne tong and heard them by imitating of him he knew the greatest parte of Asia and Africa And the sayd Iulius endeuoured altogeather to imitate Alexander who likewise set Achilles before him selfe as an example And the Emperour Charles the fift had in hand the historie of Philip of Commines Laurence of Medices surnamed the father of learning recouered his health in reading the historye of Conradus the Emperour who resolued to make Guelphe the Duke of Bauire to dye and to ruine both the place and the inhabitantes of the citie which hee had longe time besieged in the ende ouercome with the intercessions of the weomen of the citie suffered them to depart their liues and baggage saued with all that they could carrye vpon their owne sholders but leauing all their goods they carried their Duke their husbandes fathers children and friendes as many as they were able of which the said Conrade conceaued such contentment that hee gaue pardon both vnto his enemie and all the rest And if the Fabians and Scipioes as Polibus and Salustus haue witnessed haue beene greatly enflamed to vertue when they haue beheld the statuas and monumentes of their auncestours and by the remembraunce of the high feates of armes which they moste prosperously haue atchieued this flame encreased in the heartes of generous personnes and was not quenched vntill such time as their vertue had equalled their glorye and high renowne and if Themistocles sayde that the victories and trophees of the Miltiades kept him that he could not sleepe how much more ought it to pricke vs forwarde when we reade in histories of the prowesses and magnanimous feates that haue beene consecrated to immortalitie and more liuely representing such manners counsels occasions and meanes as haue beene helde in enterprises and executions of braue attemptes togeather with the euentes the better to resolue in all affayres and to iudge what we ought to follow or flye in like occurrence of humaine accidentes And there maye Princes learne without hasarde expense or daunger how deeply they are charged and the better impresse within their memorye the preceptes eyther of politicke lawes or of the art of warre then they shoulde doe in Philosophers bookes seeing what praises are gyuen to the well doers and what blame and punishment to the wicked as in the middle of a Theatre And they are awakened to take the way of vertue as out of a trompet of honour and the seedes thereof are taken out of the valour and gentlenesse of oure auncestours And albeit there be great difference betweene the actions of our auncestours and ours yet we ought to follow and practise according to the reason by which they haue guyded their inuentions carrying the like spirite iudgement and hardinesse that they did And since that as Seneca hath written in the firste booke of his Epistles if one haue a minde to doe ill and espieth one present by him that
will be a witnesse thereof he sinneth the lesse so is there no doubt but manye tyrauntes haue refrayned the executing of a number of mischiefes they haue determined for feare of the spotte which a historie woulde staine them with As Democritus likewyse rehearseth how manye kinges of Aegipt haue heene brideled from committing of euill fearing a custome which the people had to oppose them selues to the pompes and magnificences that were wont to be celebrated at the obsequies of their good kinges Without histories we are neuer able to know the benefites which GOD hath bestowed vppon men nor the chastisementes with which he correcteth the wicked nor the beginning progresse and successe of all thinges nor the mischeefe which both the publique and particular weale suffer nor what doctrine is more auncient and to bee followed For this cause Cicero calleth it the light of trueth the witnesse of tymes the Mistresse of lyfe the Messenger of antiquitie and the life of memorye preseruinge from obliuion deedes worthye of memorye atchieued thorough longe processe of tymes And this same seede of vertues whiche Plato sayeth is in oure spirites lyfteth it selfe vppe thorough the emulation of them whiche haue beene suche as wee nowe are And wee doe gayne more by reading thereof in our youth then by whatsoeuer is either attributed to sence or experience of old men or to suche as haue beene in farre voyages It is written tht Charlemagne woulde euer haue a history read vnto him during his meales and that perceauing the small regarde the auncient Gaulois had of setting downe the monumentes of their auncestors in writing he caused certaine songes to bee made commaunding they shoulde teach their children to singe them by hart to the ende the remembraunce therof might endure from race to race and that by this meanes other might be stirred vp to doe well and to write the gestes of valiaunt men Which they say was likewise obserued by the Indians and Homer writeth the same of Achilles And the like is mencioned in the 78. psalme And Caesar in his Commentaries Lucane and Tacitus maketh mention of certaine philosophers that were french men called Bardes which song the praises of valiaunt men and the blame and reproch of lewde persons tyrauntes and base minded and Polibus sheweth that a historie doth teache and prepare the way to the affaires of Policie and to carrie well the chaunges of Fortune and to know what we are And if that which Plinie writeth be true that all that time which is not imployed to the study or exercise of good things is lost and that which Seneca hath written that they are all fooles that in this greate scarcetie of time which is bestowed of them learne but matters superfluous Wee ought much to lament that the desire which the common sort haue to histories is an occasiō that they giue themselues to fables and old wiues tales where is nought els but a vaine delight without anie profite where as in histories besides pleasure there is great learning to teach vs not to vndertake vppon the fiske and flying either any warre that is not necessary or any quarrels suites in law or other affaires of importaunce And we see how manie mischiefes losses and faultes ignoraunce hath beene the cause of But Prudence is greatly required especially in holy histories For there must we confrant the examples to the commaundementes of God because the very saints them selues haue had their faultes which we ought not to follow and the holye scripture is a good looking glasse which representeth as Saint Augustine saide thinges as they in deede are setting before vs vertues to follow them and vices and imperfections to shunne them and to praise the mercie and bountie of God in that he couereth them And as touching the prophane we must carry the like iudgement and therein consider the particularities the causes the conduct and Prudence which men haue vsed and the fortune and successe that hath proceeded from aboue It shall not here be amisse for the readers if I admonish them not to take for good monye not to account all that which prophane aucthours haue writen as articles of their faith nor indifferently to trust therevnto without examining them further I comprehend herein all such where they which can see clearely may discouer lies and vntruthes amidst good things and some beastes come from a pensell and not by nature Therefore we must apply thereto a good sife to sifte and seperate the one from the other And me thinketh what knowledge soeuer those bookes teach vs is verye small if one bee not acquainted with the vse and practise of the world and be likewise accompanied with a iudgement and quicknes of spirit And it was verye wisely written by Aristotle that in reading of histories a man muste not be of too quicke a beliefe nor too incredulous for feare he take not false for true or els profite no whit at all And what color or disguising so euer men set on to flatter great ones they which prie narrowly into their behauiours take their counsels and actions in time of peace and war are not deceaued and discerne toyes and cauillinges amidst deepe counsels and do discouer pretexts cloaking and occasions with the true causes neuer hauing their iudgement there by deceaued referring and examining all things to the rule of the holy scripture Besids we ought to esteme most of such histiographers which haue had least passions and partialitie and the best meanes to discouer the truth either beeing there them selues in personne or hauinge certaine intelligence from them that were present men of faith and sincere iudgement speaking without affection to the ende they set not out fables and lies as many of our time haue done and that which they steale from other is as a precious stone ill set in worke It were also requisite they should be conuersaunt and nourished in affaire of state and acquainted with the proceedinges of the worlde and not giue them selues so much to pleasure as to speake the truth not beeing inough not to write false but to declare the very truth without anye partialitie at all For if in anye one place a writer be founde a lier the rest of his historie is cleane reiected as Alexander the great was wont to saye It is also needefull to obserue what sundrye Italians Spaniardes Fleminges as Almames of an enuious malice and want of right iudgement haue euen enforced them selues to praise their countrie and couer their faultes and diminish the greatnesse and excellencie of matters done by the french men to the aduancement of whole christendome and profite of sundry nations And it is no straunge thing to see how much the passions and affections of men doe staine the truth which is the very eye of histories Polibus him selfe reherseth the exāples of sundrie historiographers before his time and discouer contrarieties betweene them selues and by
when they followed any euill counsell albeit it succeeded wel the which was long time obserued in the kingdome of Persia For as Brutus wrote vnto Cicero a man once placed in great dignitie hath more to do to mainetaine the grace and reputation which he hath alreadie gotten then he which doth but beginne to get Euen as King Philip aunswered Arpalus who greatly did importunate him to reuerse a suite that a kinsman of his had in the law it were better that thy Cosen in the estate which he is in be defamed through his owne outragiousnesse then that I who am a King commaunding ouer so great a countrey should giue cause to my subiects to speake euill of me for hauing done so great iniustice eyther in fauour of him or thee As also the great Kinge Artaxerxes gaue a great summe of money to a gentleman of his chamber in steede of a suyte he besought at his handes which well hee mought not graunt saying that for giuing that he should not be the lesse rich but if he had yeelded to what he vniustly craued hee should haue beene lesse esteemed and not haue performed the dutie of a good King which aboue all thinges ought to haue in price iustice and equitie For as Pliny declared vnto Traian his Master The life of a Prince is a censure that is to saye the rule the square the frame and forme of an honeste life according to which their subiectes frame the manner of their life and order their families and rather from the life of Princes doe subiectes take their paterne and examples then from their lawes This was it which moued Isocrates to write vnto Nicocles it serueth to proue that thou hast wel gouerned if thou see thy subiectes become more modest and riche vnder thy Empire For the subiectes followe the example of their Princes as certaine flowers turne according to the Sunne And Theodoric the K. of the Goths wrote vnto the Senate of Rome that the course of nature would fayle before the people would bee other then their Prince And Claudian was of opinion that the edictes and lawes were not so well able to amende and temper the maners and hearts of the people as did the good life of their gouerners And in Hosea it is written that there shalbe like people like Priest Xenophon in the eight of his Pedion writeth that subiectes are as it were enforced to doe well when they see their Princes temperate not giuen to vniustice and for the most parte fashion themselues according to their moulde For this cause great personages haue the more neede to haue good counsellours about them whose vnderstanding mouthes eyes and eares maye serue them to make them better able to acquite themselues of their charge as Aristotle saith And it were to be wished that they were not corrupt but wel remember what Plinie the yonger wrote vnto Traian that a Prince ought onely to wil that which he may Quintus Cursius writeth that a Prince rather ought to imploy his time and to spende in getting and maintaining a wise counseler about him then in conquests Anthonie the Emperour onely amended his manners by the report of those as he had sent about the citie to vnderstande what was saide of him And the Emperour Theodosius the second copyed out with his owne hande al the new testament and red euery day one Chapter and made his prayers and soung Psalmes togither with his wife and sisters And many haue commended the custome of diuers of our Kinges and especially saint Lewes who when they rose out of their bed kneeled downe thanking God that he had preserued them that night beseeching him to pardon them their sinnes for his mercies sake and to continue them in his holie custodie and fauour to the ende that without offending of him they might employ all the daye to his honour and acquite themselues of the charge which he had bestowed on them And they caused a Chapter of the Bible or some other good booke to be red while they apparelled them selues the better to teache them to gouerne For to rule is as much to saye as to amende what is amisse or awrie And in Deutronomie it is commaunded the King to haue the booke of the lawe and to read therin al the dayes of his life as aboue wee haue noted was enioyned to Iosua And it is written in Iob that wee shoulde enquire of the former age and search of our fathers because of our ignorance And in the Prouerbes Where no Councell is the people fall but where manye Councellors are there is health And that health commeth from manie Councellors but good councel proceedeth from God And wee see by sundrie histories that such Emperours as haue contemned the Senate haue had a verie euil ende And that some of our Kinges though they were but of meane capacitie yet so guyded themselues thorough Counsell that they atchieued great matters And Thucidides called them bondmen slaues and of verie base mindes that were led by lewde Councell Edward King of Englande saide of King Charles the fifth surnamed the wise that hee feared more the learning and remembrances of that wise King then he did the puissant armies of his predecessour And K. Lewys the eleuenth sayde it was as much as to fish with a hook of golde to sende an armie beyonde the mountaines where the losse is assuredly greater then can be the profit Agamemnon said in Homer that hee had rather choose two like vnto his old counsellor Nestor then so manye Achilles or Aiax Darius King of the Persians and Medes made great account of Daniel Pericles had about him Anaxagoras Cato Anthenodorus Scipio hauing in charge and beeing appointed to goe looke and sounde out what iustice raigned through the worlde presently sent to fetch Panetius and oftentimes serued his turne through the councel of Lelius Iulius Caesar tooke aduise of Aristo Augustus of Mecenas Pompeye of Cratippus Nero al the fiue first yeres of his Empire wisely conducted him selfe through the counsell of Seneca Marcus Antonius had Apollodorus Demetrius Crates of whome he was wont to say that hee conned small thankes to his businesse and affaires which so much hindered him from sooner hauinge attained to knowledge Pyrrhus sayde likewise of Cineas his councellor that hee more esteemed his eloquence then the valour of all his Captaines Alexander the great had in high estimation Anaxarques and Aristotle to whome he confessed that hee owed no lesse vnto them then to his owne father hauing of the one receiued life but of the other to be able to liue well and that the best munition weapons and maintainance of warre that he had were the discourses hee had learned of Philosophie and the preceptes touching the assurance of fearing nought and the diligence in differring nothing that was to be done Cyrus vsed the counsell of Xenophon Craesus King of Lydia
and lawes to runne in contempt And both the one and the other is to be founde fault with if it be not tempered Saul was reprehended of God because hee slewe not Amelec And the Prophet sayd to Achab that he should die because hee had pardoned Benadad the King of Siria who had deserued death as also because he caused Naboth to be murthered The holie scripture doth also teache vs that the wrath of God is appeased by the punishment of the wicked and that his vengeance extendeth ouer all people for their iniquitie and contrariewise his blessing doeth spreade it selfe vppon whome soeuer hee chasteneth The wicked shalbe afraide and kept backe but the righteous shal bee preserued from the contagion of them that worke iniquitie For this cause the booke of the lawe founde againe in the time of Iosias is called the booke of the alliance of the Lorde the which hee commaunded the Priestes to deliuer to the King Samuel followinge this rule put it into the handes of Saul and according vnto the tenure thereof Iosias yeelded himselfe the feodarie and vassal of the Lorde Likewise the lawe which was giuen in the Arke was called the couenant of the Lorde And Salomon saide vnto God Lord thou hast chosen mee to raigne ouer thy people and to iudge ouer thy sonnes and daughters For this cause our Kings were euer willing that none should regarde the pardones they yeelded if they were grounded vppon so yll a foundation As also Micheas the Prophet detesteth and curseth in the name of God all such as obey the wicked ordinances of Kinges who for this cause haue had especiall care and commaundement to administer iustice esteeming themselues rather armed with the sworde to chastise the wicked then to repulse their enimies and are the ministers of God for the peoples benefite as the Apostle sayeth And to this ende they establish good and learned Iudges in all places that are voyde of passions if they followe the lawes otherwise they shoulde bringe into the flocke the Wolfe which they ought to chase away and render themselues culpable of the death of those innocentes that such pardoned men shoulde kill and so grace should neuer be without crueltie CHAP. XXVI The definition of Lying THE Philosophers were neuer wont to content themselues in declaring the propertie of vertues except they opposed vnto them their contrarie vice to the ende that the lothsomnes thereof being wel regarded the other mought be found more agreable So haue we of purpose discoursed of the trueth before we com to shew the vice of lying the which we may define by a contrary significatiō vnto the truth whē one speaketh of things vncertain contrarie to that which one knoweth making thē seeme other then they are S. Augustin writeth to Cōsentius that it is a false significatiō of spech with a wil to deceiue And when one speaketh more or lesse then is in deede it is a member of iniustice turning topsie turuie all humane societie and the amitie due vnto our neighbour for since that speach is giuen vnto vs to make manifest what we thinke and to instruct his vnderstanding of whome wee speake It is a foule fault to abuse it and to behaue our selues in other sort towardes our neighbour then we willingly woulde he shoulde towardes vs for as much as hee which desireth and expecteth from vs the trueth is deceiued and led into an errour and hauing afterwardes in time discouered the lye he will no more beleeue vs and wee shal lose the meanes to be able to instruct for euer For lyars only gaine this that albeit they say and speake the trueth yet shal they neuer be beleeued And in the holy scripture idolatrie hipocrisie superstition false weights false measures and al cosinages are called lying to the end that by so disformed a name we should the rather eschewe them The lyar is detested of God and called double of heart and toung because he speaketh one thing and doeth an other And for verie good respect sundrie of the auncient doctors haue written that the trueth being depraued there are ingendred an infinite number of absurdities heresies scismes and contentions And Socrates was wont to saye that it proceeded from a good will to enforce it selfe to remoue the foolish opinions of men and that it was not possible for him to approue a lye nor to dissemble the trueth And Homer writeth of the great and valiant Captaine Achilles that he did more hate and abhorre lying then hell or death And it is written in the olde and newe testament that God doeth abhorre all lying and that the true are gratious in his sight yea that a theefe is better than a man that is accustomed to lye And lying is contrarie to nature ayded by reason and seruaunt or handmayd to the trueth It is writen in Leuiticus Yee shall not steale neither deale falsly neither lye one to another CHAP. XXVII The effectes of Lying PHilo in his first booke of the contemplatiue life setteth downe all kind of wickednes to proceede from lying as all good doth from the trueth And if wee wel consider the causes of the seditions troubles heresies and quarels which alter whole estates publike quiet and mans conuersation we shall finde all to proceede from the infected fountaine of lying And that Achab and the most part of the Kings of Israel the Emperours Nero Commodus Maximinus Iulius Valencius and sundrie other as well of olde time as of ours haue thereby beene ruyned Gehazi the seruant of Elisha was stroken with a leprosie Ananias Saphira fell downe dead Haman was hanged on the tree he had prepared for Mardocheus The hande of Ieroboam was dryed vp Craesus King of Lidia draue awaye Solon reiecting the trueth he had tolde him which for all that afterwardes saued his life and Dionisius the tyrant of Sicil not being able to make his profite of that which Plato had declared vnto him nor to wash away the stayne of tyrannie was constrained in his banishment to confesse that that which he had hearde of Plato made him the better able to carrie so great a change Thorough a lye Ioseph was cast in prison and S. Chrisostome sent into banishment and an infinite number of other holy and great personages haue beene maruelously afflicted and manie realmes and common wealthes haue euen had the verie beginning of their ruine from thence The saide Chrisostome in the 28. Homelie vppon Iohn sayeth that nothing is so vnfirme or vnconstant as lying for what ayde or piller so euer it can come by it weakeneth so as it causeth it to fall of it selfe CHAP. 28. The punishments of Lying IT is written in the Prouerbs He that speaketh lyes shal not escape and in the booke of wisedome The mouth that speaketh lies slayeth the soule and in Ecclesiasticus The condition of liars are vnhonest and their shame is euer with them
to be present at al shewes And by some counsels haue they beene flatly forbidden For the subiect therof is filthie vnhonest the action of the players leaueth an impression of wantonnes whoredome vilanie in the soule of the assistants that which they see so dissolute vile when it is ioyned with words deedes whereby the Comedians enrich their filthie vnhonest subiect infecteth more the spirits wrappeth them in passions then drunkennes it selfe would do And in Cassiodorus k. Theodorick writeth a long letter to his Prouost that he should hinder all such spectacles as corrupted maners honestie raised nothing but quarels and contention the which moued Aristotle in his Politiques to exhort all magistrates to forbid such playes and banish al vile wordes out of their Citie And Sainct Paul exhorteth the Ephesians that no corrupt communication proceede out of our mouth and addeth Greeue not the holie spirite of God by whome you are sealed vnto the daye of redemption I woulde wishe that Theaters might bee defaced and no occasion giuen for such plagues to enter within cities and houses accordinge to the opinion of Saluian Bishoppe of Marseilles esteeming all such spectacles to bee a verie apostasie and leauing of the faith of Sacramentes and Christian religion and therefore as the occasion of so great mischiefe they ought to bee shunned Plato his opinion was that gouernors of common weales should in sort not suffer tragedies to bee rehearsed except they had beene first considered of by censors and iudges and founde good and full of mortalitie without any one the least woorde that mought be offensiue to chast eares And Aristotle in the ende of the eyght booke of his Politiques forbiddeth all youth to bee assistaunt thereat CHAP. XXXVII That accusers talebearers false pleaders and curious persons are of the same brotherhood of lying SInce that all the vertues of the soule ought to be applyed vnto charitie then are slanders and false reports to be greatly eschewed proceeding out of the same shoppe of lying The slanderer doth euer vniustly accuse ought to be punished with the same manner of punishment as the partie accused should haue beene if it had beene founde trewe as the Emperours Theodosius and Honorius ordeyned in the latter lawe and Tranquillus in Augusto And in auncient time they marked them in the forehead with a hote yron as Plinie reporteth in Panegyr and Cicero in his oration pro Roscio The Emperours Tiberius Nero Vitellius and sundry other taking pleasure therein haue beene the occasion of much mischeif When Agesilaus king of the Lacedemonians at any time had heard any prayse or discōmende one he was wont to say that he was as well to cōsider the behauiour of him that spoke as his of whom he spoke And after that a Romaine Knight had shewed vnto Augustus the Emperour that that was most false which had beene reported of him he humbly besought him that for euer after he would haue great regarde of what was laide to the charge of any person of qualitie that it mought be doone by good men and of an approued truth God forbiddeth vs to iudge lightly or to giue credite to a sole witnesse and if our sight our hearing and our tast oft times deceiue vs no doubt so may our iudgment The Emperours Titus Vespasian Nerua and Traian made talebearers to be whipped and banished Domitian Anthonie and Macrinus thrust them out of the Empire saying that who so did not punish them encouraged them And Leontius the Emperour after that he had put Iustinian to flight caused two of his tale bearers to be trayled by the feete and burned And after the death of Apollodorus and Phalaris the Tyrantes they caused such hell houndes to be fleede and burned and put them in the rank of the accursed The which was likewise done in the time of the Emperor Pertinax after the decease of Maximinus and his sonne Salomon wrote that the wordes of a tale-bearer are as flatterings and they goe downe into the bowels of the bellie And Pliny the younger calleth them robbers and theeues And Ecclesiasticus abhorreth them and all such as are of a double tongue and thanketh God as also did Dauid in sundry Psalmes that he had deliuered him from the snare of the false tongue and talebearers And Darius made the accusers of Daniel to bee deuoured by the Lyons the word of Diuell is as much to say as an accuser Doeg by the tale he carried to K. Saul caused the Priestes to be murthered Aristobulus the K. of the Iewes thorough a false report put to death his own brother and afterwards died for sorrowe Herod in like sort caused his wife sonne to be murthered had like for griefe to haue died after that he was better informed of the truth as also it befell to Constantine the Emperour who was the cause of the death of his owne sonne mother in law and to Francis Duke of Bretaigne that caused Gilles his own brother to be slaine We reade of the ende of Seian Tiberius Plautian and Seuerus Many Emperours haue put men to death with hearing of them and there is no person whatsoeuer be he neuer so vpright and innocent but through such helhoundes may very well be brought into trouble As Socrates in Xenophon and our owne experience may teache vs. And to be able to auoyde all slanders reproch we must obserue that instruction which S. Paul giueth to the Ephesians so holily wisely to behaue our selues as no occasion or place be giuen to the accuser He giueth the like aduise in his 2. Epistle to the Cor. and S. Peter in his first epistle willeth vs to haue our conuersation honest that they which speake euill of vs as of euill doers may by our good workes which they shall see glorifie God For good men by their vertue and innocencie do quench reprooch as fire is quenched by water False pleaders are such as betray their clyents and dissemble the truth l. praeuaricatores de verb. sig titulo ad senatusc Turpil which setteth downe a punishment for slanderers false pleaders and wranglers Such plagues did Plato banish his common-wealth A man likewise may name them false pleaders which doe not acquite themselues of the charge committed vnto them and passe it ouer as it were only for a fashion to be dispatched of it The which is also to be vnderstood of souldiors suspected of treason or failing in seruice of importance And for as much as the condition of accusers and talebearers is much supported by curiositie and babling and thereby hath great alliance with enuie and malice and is engendred through idlenes and folly I haue placed those curious men in the same rank which desire so earnestly to knowe the imperfections of an other And such should doe very much for thēselues if they would bestow
Iouius Seigneur de Lautrec Pope Alexander 6. Xerxes Decad. 5. Prudence required to discerne opinions Princes ought to take in good part vvhat their counsellers say vnto theÌ„ Eccle. 37.15 Pro. 29.18 Of the comfort of the subiects ensueth amitie Backbiters not to be listened vnto Symonides Homer Syrenes Thucidides Comment li. 7 Aristotle Eccles 11.7 Libertie of speache S. Ambrose Pyndarus Pro. 10.17 12.1 13.1 15.5 31 The custome of Alexandria Trueth engeÌ„dreth hatred 1. King 16. Obseruation in reprehension Reprehensions yl beseeming at the bord Socrates Damaratus K. Philip. The force of trueth 1. Esd 4.38 Augustinus de ciuit dei l. 2. c. 19 Apelles table Plato Pro. 25.12 29.1 Psal Augustine Speusippus Choler darkneth iudgement and peruerteth reasoÌ„ Alexander Augustus concelled by Anthenodorus and Theodosius by S. Ambrose Eph. 4 26. The maner of the Pythagoriens Plato Seneca A remedy against choler The fagots of the licturs Socrates Architas Many mischeifes haue ensued choler The death of Valentinian Sertorius Caesar Hovv a good vnderstanding is discouered Eccl. 1.27 Rashenes in wrath whence it proceedeth To pardon is a testimony of a valiaunt minde Col. 3.12 VVisedome is seene in teÌ„perating of choler To forebeare one another Dion Anger allowed Anger the sinevve of the soule Lactan. de ira Dei cap. 17. Iactant his error Definition of anger Eph. 2.3 Rom. 6.23 Psal 103.10 Psal 86 15. Psal 143.9 Exod. 34 6. Nomb. 14.18 Nehe. 5.17 Ier. 15.13 Ioâ—l 2.13 Ionas 4.2 Nahum 1.3 Deut. 9.14 32.39 Exod. 17.2 Psal 78.41 Numb 12.9 14.9 Exod. 22 22. Valerius Cicero Demosthenes The auncient on some of the french 4. povvers in the soule It doth not become princes to vse deceate Lizander Dyonisius Policrates K. Pirrhus An Alleman prouerbe Caligula Thrasimachus Anaxarchus God and the lawes gouern kingdomes In all actions vvhat is to be considered Povver obtayned by mischeafe of smal durance D. of Valentinois Machiauel a pernitious auctor Ier. 2. Psal 27.15 Ier. 34.5 Isaiah Habacue Haggaeus Pro. 1.32 Chrisostome Dan. 11.45 Pro. 11.4 20.17 21 7. Ierem 17.11 An admonition to the nobility to keepe their promises faithfully To negotiate with princes Crueltie Pro. 20.28 Exod. 34.5 Princes murdered for their cruelty The enemies of the church punished Theodosius Pericles Phocion A braue ansvvere of K. Francis 1. Tales Eccles 10.10 Esther 13.2 Pittacus Philip. Pou. 14.28 Rodolphe Martian Discretion required in reading 1. Thes 5.21 Aug. l. de doct christ c. 3. A fault not to punishe malefactors K S. Louis Exod. 21.34 â— Sam. 15.12 1. King 20 42 21 16. 2. King 22.10 2. Chron. 6.11 Rom 13 4 Definition of a lye Lyars lose al credit Socrates Achilles Eccles 20.24 Leuit. 16.11 Al vvickednes proceadeth of lying 2. King 5.27 Acts 5.5 Esther 7.10 1. King 13.4 Craesus Dionisius Gen. 39.20 Chrysostome Pro. 19.5 Wâ—â— 1.11 Eccles 20.25 Aegiptians Scithians Garamantes Persians Indians Nestorius Popiel K. of Pologne Artexerxes Solon Iosua 9.21 Traian Cebalus Cyrus Alexander Deut. 23.2 Eccles 23.11 Chrisostome Plato 2. de legibus 1. Sam. 14.39 Titus Liuisu zecha 5.2.4 Agesilaus Si duo de iu. l. vlt. de crâ—stel ad leg lul rep Gel. li 7. c 18 Punishment of periured persons Pro. 10.31 Lib. 2. cap. 17 Iohn 12. Iustinian Pericles Hercules Oth of magistrats and officers Iosua 7.19 Man treated for the seruice of god Godlines the scope of other vertues Basil Iudg. 17.6 Error in religion most daungerous 2. Cor. 11.2 Mat. 22.29 Marc. 12.24 Ier. 15.4 Iohn 21.3 Isaiah 45.19 Esaiah 49.11 2. Cor. 4.3 2. Tim. 3.16 The holie ghost the spirit of prudence The scripture called a testament and alliaunce The Scripture called a square and ballaunce 2. Pet. 1.19 Rom. 15.4 L. cunctos pop Cont. cresc L. 2 c 22. de ba cont don l. 5. c. 17. cont max l. 3. c. 13 Markes to discerne true religion Superstition The gospell is the sustenance of our soules Deut. 6.6 1. Tim. 4.13 Epictetus Simplicius VVhat religion requireth The bible translated into frenche by the commandement of S. Louis Some kinde of bookes not fit euery man should reade Heb. 5.12 Gregorie Nazianzene Ierome Ambrose Augustine Zozom lib. 6. cap. 5. L. 1. de consensu euan c. 18. 1. Sam. 11 13. Euseb lib. â—… 33. Iosephus 2. King 22.13 S. Ierome The effects vvhich ensue the contempt of gods vvord Augustine Q. Capitolius The disorderly lyfe of a Christian proceedeth from infidelitye The hovver of death vncertaine Demonax K. Philip. Maximilian VVe must not abuse the pacience of God 1. Cor. 6.9 Gal. 5.20 Eccles 5.7 Rom. 8.16 Luk. 12.20 Amendement of â—â—â—e and repentance Mat. 25.10 Isaiah 55.6 Isaiah 66.2 Ierem. 5.3 Heb. 3.7 Ieremy 13 16 Nothing hard to a good vvill 2. Cor. 5.20 Euill company to be shunned The heathen of singuler vertues Luke 12.35 Luke 9.62 Iohn 12.35 Mat 22.4 Mat. 24.8 Pro. 5.6 Ierem 8..7 Mat. 16.6 Fabius Maximus zepha 1.12 Heb. 12.1 â— Ignorance Eccles 4.25 Ciril Augustine Falshood doubt the daughters of ignorance Eccl. 2.14 K. Philip. Theodosius Vespasian Epaminundas The life of man vvithout learning a very death Zeuzis Hos 4.6 Col. 1. Eph. 4. 1. Cor. 14. 15. Ier. 8.4 Pope Pius 2. Alexander Alphonce Sigismond Petrarque Leonce Paul 2 Celestine 5. Colleges founded by good Kings The scope of Learning From conteÌ„plation must proceede practise Exod. 10.22 Inconueniences ensuing by ignorance Ier 5 21 The Persians Alexander Sophie Solon Nehem. 5.11 Deut. 15 2. Phocion Seneca Aulus Gellius Banquerouts fastened to a coller Tit. de legat The lavve of 12 tables rigorous L. 20. cap. 1. Indians 1. Kings 4.1 Pro. 22.7 Sedition at Rome for debts Abissius Calicut Pro. 6.1 11 15. 22.26 Ecclis 29.29 The vnthankfull man a more daungerous lyar then the debtor Pythagoras Simbole The temple of Graces Hesiodus The vngratefull of vvorse condition then serpents K. Pirrhus Pub. Mimus Thankes rendred vnto god for his benefits Isaiah 14. Hosâ—a 2.8 Deut. 32.25 Michah 6. â— Pro. 17.13 Senec. l. 2. de benes c. 6 The vngratefull by lawes condemned to dye K. Philip. Socrates Liberties francâ—ises vpon vnthaÌ„kfâ—lnes to be reuoked Aduersity a blessing and testimony of the good will of god tovvards vs. Thankfulnes the mother of other vertues 2. Tim. 3.2 Pro. 17.13 Pliuie Liberallitie of princes De bello Ing. Sylla Poets banished Platoes common vveale Archilochus chased out of Sparta Socrates not brought vp to Poetrye Tirteus Hieron Ouid. Archilochus Pithagoras Iuuenall Eusebius Painters Simonides Habac Isaiah 3. Deut. 27.15 Augustine Plato Aristotle Eph. 5.3 Tertullian Epictetus Plutarque Leuit. 19.11 Exod. 20.16 Pro. 6.1 Lib. 3. Ester 3.1 1. Sam 22.18 1. Sam. 24.10 2. Cor. 6.9 Eph. 4.31 Pro. 18.21 Sup. psal 57. Isaiah 14. 1. Cor. 5.11 Mockery Raylers and mockers punished 1. King 2.23 Gregory 1. Pet. 2.1 Comedies Playes Comedians and stage-players Marseilles Chrisostome Theatres Seneca Caelius Rodiginus Augustine Lacedemonians 1. Cor. 15.33
Psalmes 25.36.45.117 and 138. S. Augustine in his booke of confessions writeth that accursed is all our righteousnes if it should be examined and iudged without Gods mercie And saint Ambrose faith that a man should not glorifie himselfe as iust but in that he hath beene redeemed not in that he was without sinne but in that he hath pardon for it not that I shoulde aduaunce my selfe ouer other but in that Iesus Christ is my aduocate towardes his father hauing shed his precious bloud for me for he came into the worlde to destroye the workes of the Diuell to regenerate and iustifie vs not to the end we should be vnprofitable and without fruite but to exercise our selues in all good workes First to the ende that thorough them and the shyning of our light as our sauiour sayde Matth. 5. God might be glorified we stande more assured of our vocation and election and our fayth the more strengthned exercised and embrased as Paul wrote to Timothe 1. Cap. 1. that likewise our neighbours by our good example may bee mooued and prouoked to liue well 2. Cor. 9. and that we minister to the necessities of poore Orphanes Widowes and such as haue neede of our succour as members of one bodie Mat. 10. 25. and since that faith purifieth the heartes as S. Peter sayth Acts. 10. what faith I praye you can they pretende that are full of filthinesse enmitie and corruption and which are puffed vp with passions and disordinate affections This faith ought to regenerate vs and make vs newe creatures exempting vs from condemnation and clothing vs with the righteousnesse and spirit of Iesus Christ The which spirite can not abide in our heartes but it must worke that is to saye that it lighteth vs quickneth and guideth all our counselles thoughtes wordes and actions What is faith except we shewe it by our holy conuersation mortifying our concupiscences eschewing all vice and applying our selues to all vertue not onely abstayning from that which is euill but from whatsoeuer carieth any shew thereof Perseuering in this exercise euen vntill the ende of our life Nowe if we haue the feare of God and a good conscience how commeth it to passe that wee doe not abhorre any more to defile our selues hauing beene once clensed I haue washed my feete sayth the faithfull soule how shall I againe defile them For God hauing made an alliance with vs mutually requireth of all his children seruants and creatures an integritie of life And we must discouer a melodie and accord betweene the righteousnesse of God and our obedience And by this meanes we ratifie the adoption through which God hath receiued vs for his children And holinesse is the chaine of our coniunction which tyeth vs to God to whome wee ought to dedicate all our life as to the aucthor thereof And to say the trueth wee abandon our creator wantonly and disloyally and renownce him for our sauiour when wee deforme our selues in sinne where wee ought alwayes to aspire to a heauenly life and laye aside all earthly affections being raysed vppe with Christ Iesus as Saint Paule writeth and euen wee denye with Ieremie that hee hath receaued the trewe knowledge of God except we put of the olde man which is corrupt in his disordinate desires to put vppon vs the newe And to the Philippians hee requireth that our patient minde be knowen vnto all men The Lorde is at hande let not vs take care for ought but that in all thinges our requestes may be made knowen to God by prayers and supplications with giuing of thankes And the peace of God which passeth all vnderstanding shall keepe our heartes and senses in Christ Iesus Moreouer whatsoeuer thinges are true whatsoeuer thinges are honest whatsoeuer thinges are pure whatsoeuer thinges pertaine to loue whatsoeuer thinges are of good reporte if there be anye vertue or if there bee any prayse let vs thinke of these thinges And hee wrote to the Corinthians in his seconde Epistle Since wee haue receaued the promisses let vs clense our selues from all fylthinesse of the fleshe and spirite and growe vppe vnto full holinesse in the feare of God And to the Ephesians yee haue not so learned if you haue beene taught by him as the trueth is in Iesus And hee complayned greatly to Titus howe they professed to knowe God but by their abhominable workes denie him And our Sauiour sayeth in S. Matthewe that by their worke ye shall knowe them For such as followe not the good which they speake resemble monsters which haue but one mouth and one tongue but no feete nor handes at all He doth therefore falsly boast to knowe the truth if his life be not good and correspondent For the doctrine of trueth is not a doctrine of the tongue but of life And if for good cause the Philosophers were woont to be angrye with such as made profession of their art which they called the mystresse of life and in the meane time turned it but to a sophisticall babling and did euer esteeme wicked liuers and such as were couetous not worthye to speake as the Emperours Dioclesian and Maximian wrote that their profession and inwarde desire belide themselues howe muche greater reason haue wee to detest these bablers which onely content them selues to haue the Gospell at their fingers endes and in their life rebellious and seditious cleane despise the same Considering that the power and efficacie thereof ought to pearce the verie bottome of our heart and from thence to bee shewed in all our behauiours grace garmentes and all other our actions and comportmentes as Tertullian did wright We haue heretofore declared howe we ought to haue this ende before our eyes to tende to that perfection which God hath commaunded vs to wit an integritie which signifieth a pure simplicitie of the heart voyde of all faynednesse and contrarie to a double heart Euerie one ought thus farre to walke according to his might And it shall auayle much if to daye surmount yesterdaye And beeing entered into the listes we should enforce our selues to goe out to the verie ende assured to obtaine a verie greate prise To declare perticularlie euerie vertue would be too tedious in this Chapter but I will adde that which doeth most entertaine and delight some men in lying that is that they be too much louers of themselues and are verie forwarde for their particular profitte which doeth altogether blemishe their sight and hindereth them so as they can not consider the will of GOD nor his promisses For whatsoeuer wee deliberate couet and poursue ought to be ioyned with the good and profitte of our neighbour And wee must not be stirred vppe nor mooued with anie picke against the lawe of Charitie Saint Augustine in his first booke of Christian doctrine writeth that hee liueth excellently well which the least hee is able liueth to himselfe because the obseruaunce of
the lawe consisteth in the loue towardes God and our neighbour And wee reade in manie places of Cicero and others that the better a man is the lesse he tendeth al his actions to his owne profit and the more he doth studie to serue God and his commonwealth Plato himselfe wrote to Architas that man was borne for his parents friends and countrey in sort that the least part of him remaineth to himselfe and for this cause man is named a ciuill and communicatiue creature And as S. Paule wrote Iesus Christ was borne for vs to the ende that they which liue should not liue anie more vnto themselues but to him which dyed for them And exhorteth vs no more to purchase after our owne profitte but that which may concerne our neighbour and that we be made rich in good workes which he calleth a treasure and foundation to come In which doing we shall followe the pathes of truth and shalbe counted most happie especially if wee retire our affections from vncleannesse from whence Nilus an auncient byshop sayde a smooke proceeded which blacked the soule with sowte There be then two sorts of Christians the one in name and profession only the other in effect The first care not but for their bodie honours riches and pleasure without ought regarding the feare of God The other with all their affection dedicate themselues to God at whose hand they take all in good parte and despise the worlde louing God and his woorde and commaundementes and of these Isayah writeth that they which shall see them shall knowe they are the blessed seede of the Lord and in another place he calleth a naughtie conscience a narrowe bed in which a man cannot well stretch out his bodie nor lie at ease for he which hath a wounded conscience can neuer finde out anye condition place or state that is not too little for him and which may anye wayes content him This is the cause why Dauid requireth at Gods hande to set at large his imprisoned heart that is to say that he will do him the grace to cause him to haue a sound and neate conscience I will not here forget that as God is honoured by the good life of the faithfull according as the holy scripture witnesseth so is he blasphemed and dishonoured thorough wickednesse And there is no doubt but the behauiour of Christians haue caused the Turkes and Infidels euen to detest the true religion Lopes a Spaniard and Beuzo a Millannese and other that haue written of the historie of America and the West Indies haue beene constrayned to confesse that the crueltie couetousnesse blasphemies and wickednesse of the Spaniardes hath altogether alienated the poore Indians from the religion which the said Spaniards gaue out they held for true who did not long enioye those goods which by detestable meanes they had there gathered And all men write that they were lesse worthe then the Idolatrous Indians The cruell handling of those Indians and that which the Turke did to them of Asia Africa and part of Europe who liued as we doe the Turke notwithstanding being the farther are set before our eyes as an example to the end that we should change our selues and seeing the behauiour of Christians and their obstinacie to vice wee shoulde looke but euen for such cursednesse and miseries as we reade they haue beene enwrapped and fallen into And wee may well say that we touch euen neare the end of the worlde alreadie quaking and doting thorough old age and full of the wrincles of lying which notwithstanding can not obscure the sonne of trueth nor take away the light of them which feare God which see and loue the way which we ought to follow to attaine to life eternal And that we neede not further wander wee must exercise our selues in reading of good bookes in prayer fasting and workes of godlinesse And as Xenophon writing of the dewtie and office of an esquire warneth him aboue all thinges to beseeche at Gods hande to make his thought speech and deedes such as shall be agreeable vnto him and contentment to all his friendes and honourable and profitable to his commonwealth without molesting of anie man by farre greater reason the Christians ought to praye vnto God without intermission that he will teach them his will and dresse their pathes to loue and feare his name When a man speaketh of good woorkes it is thereby meant such as are furthest from all superstition and hypocrisie and proceede from a fayth woorking thorough charitie and a pure heart witnessing the great bountie and excellencie thereof and profiting our neighbours referring all to the glorie goodnesse and grace of God which bringeth foorth in vs good fruites and giueth vnto vs both to will and to performe as saint Paul sayth and crowneth in vs his owne workes CHAP. 8. How much true men haue beene esteemed and that all magistrates ought to be so and of the riches of princes IN Exodus Iethro counselled Moses to appoint rulers ouer the people men of courage fearing God men dealing truely hating couetousnesse and in Egypt the chiefe magistrate euer carried a picture of truth hanging at his necke The which Amian writeth also of the Druydes shewing that a Iudge ought to carie it in his heart his Iudgements and all other his actions And the tablet hanging with two chaines vpon the heart of the high priest whereof mention is made in Exod. 28. and Numbers 3. was called VRIM which signifieth light For the kings in all their actions of importance demaunded counsell of God by his high priest or prophets Pythagoras and Demosthenes esteemed to be trewe and to doe good to another the two most excellent thinges that were giuen from heauen to mankinde And the same Pythagoras being demaunded wherein men were likest vnto God aunswered in trueth And it was a sufficient reason for any thing he said to say He saide it And the great Thebane captaine Epaminondas was most especially praysed because he loued the truth and neuer made lie And Pyndarus praysed him as he did before one Pyttacus a Tarentine for that knowing much he spake little And albeit Pyrrhus was an enimie to the Romaines yet neuerthelesse did he giue this prayse vnto Fabritius that a man might assoone turne him from the truth and honestie as the sunne out of his course And the chiefest prayse which hystoriographers giue to Byshops in time past is that they neuer lyed and in the Psalmes and Apocalyps the saintes were euer honored with this title that a lye was neuer founde in their mouth And Zacharie praysing Ierusalem calleth it the citie of trueth And in the holy scripture this woorde of thinke say or promise is interpreted in God to doe because all which he thinketh sayth or promiseth is surely executed and put in effect Pomponius a friende of Ciceroes was extolled for