beyond measure in prosperitie she keepeth him vpright and constant both in the one and in the other Thus doth vertue generally teach a man by following the reason of true prudence to rule all his inclinations and actions as well for his owne priuate good as for the profit and vtilitie of humane societie Whereby it appeereth sufficiently vnto vs that the foundation of all vertue is that diuine reason which floweth into our soules from the free goodnes of our God and which taketh liuely roote by care studie and diligence when the selfe-same grace blesseth our labour For without this we can do nothing so that all our meditations and purposes to liue vprightly continently and temperately become vaine and friuolous before his maiestie In this maner of that excellent reason and wisedome wherewith the eternall wisedome enricheth vs that we might know good and euill prudence is ingendred which is most necessarie for the gouernment of earthlie things whereof we will intreat heerafter and whereby man is enriched with morall vertue as with an infallible rule of all his works and actions to the end that fully enioying humane felicitie which consisteth in good maners qualities and conditions of the soule he may bring foorth the fruits and effects thereof to the profit of many We say then that all vertue consisteth in mediocritie as vice doth in excesse or in defect in regard wherof she is in the midst albeit in respect of hir selfe I meane of hir perfect and absolute excellencie she is extreme and standeth not in need of any increase or diminution Now as all the imperfections of the soule are called vices and passions so all their contraries which serue for remedies vnto them are named vertues And although vertue be alwaies one so that he which hartily imbraceth one part of it is desirous of them all yet may she be called by diuers names euen by so many as there is alwaies in euery good action some particular vertue that maketh it eminent and to be seene aboue others Moreouer according to the diuers subiects wherein she is she bringeth foorth diuers effects conforming hir selfe in some sort to the maners conditions and naturall inclinations of those which possesse hir Heereof it commeth that some are more apt and constant in some one vertue than others are for all can not do all things and that one practiseth it after one fashion and an other otherwise Now it followeth that I handle heereafter distinctly and in order the pluralitie of vertues with their seuerall properties But in the meane while to speake generally of this pretious and inestimable riches I meane of vertue and of the great worthie and wonderfull effects which she bringeth forth in men first she is the onely proper and true good of the soule that can not by any accident be violently taken and caried away She alone maketh hir possessor happie causing him to finde euery kinde of life that is sweet pleasant and acceptable contained in hir Vertue alone is the onely matter of rest and tranquillitie in the mind being by reason purged of feare of trouble of worldly desire and ioy Of this liuely fountaine spake Democritus when he said that ioy was ingendered in mens harts of the mediocritie of pleasure and of a moderate and temperate harmonie of life Vertue said Thales is the profitablest thing in the world bicause it maketh all other things profitable by causing men to vse them well Yea we may say further that all other gifts and riches remaine vnprofitable and hurtfull without the ornament of vertue Cicero prooueth by many goodlie reasons that onely vertue is of it selfe sufficient to cause men to liue well and happily And surely euery good and vertuous man of what calling soeuer he be is so happie if he haue grace to know it that he need not to wish for any thing with passion or trauell in this life but rather is content of himselfe in regard of men and contemneth the care of worldly things not iudging any thing euil which necessitie of nature or rather the ordinance of God bringeth vpon him And where miseries are doubled there vertue sheweth hir effects most wonderfully giuing vs therby to vnderstand that she consisteth in such things as are most rare and difficult For which cause hir strength is compared to the date tree which the more it is pulled downe the more it returneth vpward so when vertue is most oppressed of hir enimies she shineth most gloriously Onely vertue appeareth woonderfull to the minde that is cloathed therewith and keepeth it from coueting that which others commonly worship namely great callings riches pleasures and glory She despiseth the praise flatterie of men wherunto so many others make themselues slaues remaineth alwais free in hir selfe free to euery one without any other hope of reward then to be accepted of God to effect things meete tobe rewarded eternally in the next life by the liberalitie of God If we compare worldly goods with vertue calling that good which vsurpeth that name is subiect to corruptiō first as touching those which the philosophers cal the goods of fortune namely nobility wherin at this men stay so much what is it but a good of our ancestors Riches are easily lost yea causeth the possessor of them to be sooner lost as for the glorie of the greatest yea of al principalitie it is no lesse vncertaine Concerning the goods of the bodie beauty comelines is but a flower of small continuance helth which is so precious soon changeth strength is lost by infinit inconueniences Al bodily pleasure is vnperfect followed of perturbations But vertue is that onely diuine immortall qualitie in vs which as Hesiodus saith is a stable sure possession both to the liuing and to the dead ouer which neither fortune slander sicknes old-age nor aduersitie haue any power and as for length of time which diminisheth all things it alwaies addeth somewhat to vertue encreaseth it All the other goods aboue rehearsed are from without a man working oftentimes destructiō to their possessors commonly coming to those that are least woorthy of them Onely vertue is the proper inheritance of the soule worketh the hapines therof and maketh a man alwaies worthy of true glory praise causing him to be honored esteemed euen of his enimies In a word it cannot as Cicero saith be vttered how much vertue surmounteth all other things in glorie excellencie And if all other goods of men saith Socrates were laid by thēselues they would amount in value but to one mote in respect of the price of vertue Plato his disciple saith that the difference of vertue compared with other goods is so great that if they were put into one skale of the balance vertue into the other this would ascend vp to heauen and the other would touch the earth Moreouer he wrote foure fiftie books or dialogues
saith it lifteth vp our minds to attend to that which is most excellent laudable best and most profitable Therefore let vs heare ACHITOB discourse of the woonderfull effects of this great and woorthie vertue ACHITOB. Whatsoeuer is done manfully and with a great courage appeereth very decent and beseeming a man But the perfection of euery work consisteth in this that it be done by a staied and constant reason which reacheth vs that there is nothing after God but honestie which we are to admire to make account of to desire and that we ought not in any sort to shrinke and yeeld vnto perturbations or to any other humane accident whatsoeuer Which opinions being well imprinted in our minds pricke vs forward to enterprize those things that are most excellent difficult and fullest of labors perils For being free from all earthly care and void of feare or sorow we contemne euen death it selfe and are in such sort prepared against all griefes that our contentation lieth heerin that the greatest and most exceeding paines will not continue long that the least will vanish away of themselues and that we shall be maisters of the middle sort This is that which the Philosophers by infinite learned writings required to be in the vertue of Fortitude with which the force and strength of the bodie hath nothing common as that which is a Good that belongeth to the bodie But this is an immortall Good of the soule consisting in the power and direction of the spirite being fortified and confirmed through the studie of Philosophie and causing man of his owne accord to make choice of and to perfect all honest things for their owne sakes Fortitude then as Cicero saith is that part of honestie which is knowne by the excellencie greatnes and dignitie of the hart which after aduised counsell and good consideration causeth man to vndertake without feare all perillous matters and constantly to endure all kind of trauell For constancie and dignitie are neuer farre from Fortitude in greatest distresses bicause it adorneth him that possesseth hir with the contempt of griefe and of death causing him to esteeme nothing vntollerable that can happen to man neither any thing euill that is necessarie And so it is the preseruation of a firme setled iudgement in things that seeme terrible full of danger seeing it is the knowledge of that which a man ought to indure Plato also calleth it the knowledge of all good and euill as though he would say that nothing can come to a valiant and noble minded man against his expectation although it may be contrarie to his will bicause he is setled and prepared to vndergo all euents as if he had certainly foreseene them Aristole saith that Fortitude is a mediocritie betweene fearing and enterprizing Moreouer it maketh a man fit for all occasions of dangers and trauels and holdeth him betweene these two extremities of cowardlines and rashnes which vices are very hurtfull to a happie and commendable life The same Philosopher saith that whosoeuer will be strong and valiant must be free from all feare of death constant in aduersities void of feare in perils chosing rather to die honestly than to saue himselfe vilan ously He must endeuor to build noble enterprises hauing for his companions hardines greatnes of hart good confidence and hope besides industrie and patience Then he commeth to set downe many kinds of Fortitude Cicero agreeing well with him saith that Magnificence Considence Patience and Perseuerance are the parts of Fortitude Magnificence sheweth it doing great excellent things Confidence in this that a valiant man conceiueth good hope of the euent of them Patience in a voluntarie and continuall suffering for the loue of honestie and vertue and Perseuerance in a perpetual constancie and in a firme and stedfast abiding in his purposes and resolutions vndertaken with good consideration following reason Moreouer Fortitude as the Stoicks said very well is a vertue that fighteth for equitie and iustice And therefore neither they that suffer for vniust matters nor they that fight for their priuate commodities not being led onely with zeale of publike benefit can boast except falsly that they are decked with this pretious vertue For these latter sort of men are rather to be called cruell barbarous mercenaries and hired hangmen destroying all humanitie and the others impudents shameles and desperate yea so much more woorthie of blame as guiltie of wilfull madnes in that they shew themselues constant in doing euill But those men are valiant of great courage who thinke that no action whatsoeuer no time or season ought to be void of iustice who deliuer the oppressed and those that are wronged who build all their deuises vpon vertuous works They saith Aristotle are void of generositie who fight either for feare of reprehension or by constraint or being stirred vp with other mens speech or of choler or through ignorance of dangers And this was Platoes meaning when he said that all strong and valiant men were hardie but not all hardie men valiant bicause hardines commeth to men either by arte anger or pollicie but Fortitude is ingendred in the soule by nature and holie education And therefore this vertue standeth not in need either of choler rancor ambition pride or of any other euill passion whereby to bring to passe braue and glorious effects but is rather an vtter enimie vnto them because it proceedeth from a mature and ripe consideration and election of reason which causeth a man boldly to put in execution whatsoeuer he knoweth to belong to dutie and honestie according to that place whereunto he is called And this also is the cause that he neuer taketh any thing in hand rashly what pretence soeuer it hath neither is he kept backe by any feare in those matters which offer him good occasion of putting to his hand what hazard or imminent danger soeuer seemeth to threaten him But according to that sentence of Socrates that the hardest things ought to be taken in hand and executed with greater constancie and valure of hart after he hath well and prudently grounded his enterprise vpon a certaine knowledge and firme discourse of reason neither reproches nor praises neither promises nor threatnings or torments neither pleasures nor griefs are able to cause him to breake off or in any sort to alter and change his resolution which remaineth alwaies praise-woorthie and is neuer subiect to repentance the matter falleth out bicause we are not to iudge of enterprises by the euents which are altogither out of our power but by the ground-worke and foundation wherupon they were built And further when the greatest dangers are then is the time wherein a valiant man being nothing at all abashed most of all sheweth his strength prowes neuer taking himselfe to be ouercome as long as his vertue is free and at libertie to giue him new supplie of meanes to set forward againe his matters otherwise in a
vpon no other vse than vpō the paiment of his men of war as also to keepe that money apart from his ordinary receipts But bicause this is not duely obserued the people are doubly vexed for they pay their money and yet are polled on all sides Notwithstanding all these ordinarie charges the poore pesants would thinke themselues happie if they were discharged by erecting victualing tents for the men of warre as they haue been forced to doe of late yeeres Now what good issue can be hoped for when the souldiors through an vnbrideled licence sack spoile and burne the poore subiects This hath alwayes been seene that houses families kingdoms and Empires haue come to ruine and pouertie bicause the poore were contemned and the subiects giuen ouer to the robberies of souldiors The immoderate licence of the Pretorian souldiours who were to the emperors as the Ianitzaries are to the Turke and of other men of warre was no small helpe to ouerthrowe the Romane Empire For taking vpon them to elect Emperours at their pleasure one was chosen in one armie and an other else-where and presently murdered by those that had elected them Their insolencie also caused seditions and ciuill warres whereupon those kingdoms and countreys that were vnder the Romane obedience reuolted And it commeth to passe oftentimes that their vnruly behauiour incenseth the people in such sort against them that their destruction followeth As it hapned to all the Frenchmen that were in the I le of Sicilia in the yeere 1281. vpon Easter day at the first peale to Euensong at what time they were all put to death by a secret conspiracie for their insolencies and whoredoms whereupon this prouerbe doth yet remaine amongst vs The Sicilian Euensong There is no corner of this kingdom where the people being halfe mad through the iniuries receiued from the men of warre haue not committed infinite and cruell massacres We may not here forget to propound the wise and warlike discipline of Bellizarius lieutenaunt generall to the Emperor Iustinian who for valure and temperance was equall to the ancient Romanes as histories testifie of him which was the cause that he reconquered all Italy possessed by the Barbariās Not long since during the warre of Piemont which was a very schoole of vertue and of warrelike knowledge the pesaunt husbandman and artificer were suffered quietly at their worke the warre continuing betweene warriours onely for the possession and not the ruine of the countrey And as the people were then glad to receiue amongst them such armies so they dispaire no lesse at this day bicause all warlike discipline all policie both diuine and humane is in such sort extinguished yea all kind of humanitie and societie which is to be seen amongst barbarous people that it is lawfull for Frenchmen to sacke spoile and put to ransome Frenchmen that are many times of the same side faith and condition and that without punishment But let vs not looke for prosperitie and good successe in our enterprises before there be some other order and discipline obserued The ende of the seuenteenth dayes worke THE EIGHTEENTH DAIES WORKE Of the office and dutie of a Generall Chap. 69. ASER. THose men commonly prosper in their affairs that vnderstand them throughly and manage them well diligently considering aduisedly what hath beene heretofore that they may in some sort iudge of that which is to come bicause all worldly things haue euermore some agreement with the ages past Which commeth of this that beyng the works of men they haue had and will alwayes haue like formes and therfore must of necessitie haue like effectes But the cause of the good or euill successe of men in respect of mans nature consisteth in this that the meanes and maner of proceeding iumpe with the time wherein the very condition therof and the occasion offred is diligently to be obserued And if this consideration taketh place in all priuate affaires it is much more necessarie in warre wherein a light fault oftentimes procureth losse ouerthrow to a whole armie whose good or ill happe dependeth of the head and leader therof according as he is either woorthy or vnwoorthy of his charge My opinion therfore is my companions that we alleage in this place whatsoeuer we know belongeth to his duetie and office I propound now the discourse of this matter to you AMANA Men disdaine commonly to obey such as know not how to commaund well Therfore euery Generall of an armie ought to labour carefully that men may behold and see a certaine greatnes magnanimitie constancie in all his doings ARAM. A Generall must be had in estimation of his souldiors and of that reputation that they may giue credite to his prudence otherwise an army doth quickly become rebellious and troublesome to be guided But let vs learne more amply of ACHITOB whatsoeuer concerneth this matter ACHITOB. Lamachus a great Athenian captain sayd that no man must offend twise in warre bicause the faults are of so great waight that for the most part they bring with thē the ouerthrow of the state or losse of life to those that commit them and therefore that it was a hard and daungerous matter to haue experience thereof So that Prudence gotten by vse ought to bee hastened forward bicause it is deerly bought so long a cōming that oftentimes death preuenteth it It must be hastned forward by the diligent enquirie of those things that haue fallen out both before since our time that we may become wise by other mens perils For this cause it is very necessarie that whosoeuer taketh vpon him the honor of guiding an armie should exercise his minde as much in science and in the knowledge of histories as he doth his body in all martiall actes that so he may diligently obserue the deedes of famous personages see how they gouerned themselues in warres and examine the causes of their victory thereby to flie the one and to follow the other And bicause it is against reason that a well armed man should obey him that is vnarmed or that they should take the rudder out of the Pilots hand to saue the ship in a storme that haue no skill in sea-faring matters it is very requisite that whosoeuer vndertaketh to commaund an army should first haue gotten a good report of all men for his valure and greatnesse of courage whereby his authoritie will be reuerenced as being bestowed vpō one that is woorthy of it forasmuch as titles of dignitie do not honor men but men are an ornament to titles Now if souldiors haue conceiued a good opinion of the desert and valure of their captaine it will be as a sharpe spur to pricke them forward in well doing and cause them to honor to loue his commandements For true zeale of vertue that is to say the desire to imitate it is not imprinted in mens harts but through a singular good will reuerence towards that
of confidence Our hope must be grounded vpon the grace of God Of vaine hope Who are soonest throwen downe with aduersitie Wencelaüs The diuision of hope Of the true and infallible hope Of earthly hope Speeches vnbeseeming a wise man The fruit of hope Our life would be insupportable without hope Cineas talke with I'yrrhus concerning his great hope Pyrrhus compared to a Dice-plaier Caesar was led continually with new hope Two things hurtfull to men We must not judge of enterprises by the euent Ill hap is more common than good Seneca aduiseth vs to prepare our selues to all cuents What the author vnderstandeth by the word Fortune Rom. 15. 5. Exod. 34. 6. Patience a salue for all sores Of the Stoicall patience Vertue is neither without affection nor subiect to affections Of true patience The definition of patience The fruits of patience Prou. 16. 32. Of impatiencie choler and wrath The definition of anger Who are most giuen to impatiencie and choler Aristotle contrary in opinion to the Stoicks How impatiencie and choler may be cured What the wicked iudge of patience Leuit. 19. 18. Deut. 32. 35. Whereof choler is bred A good way to remedie choler The counsaile that Athenodorus gaue to Augustus Eph. 4. 26. A notable custome of the Pythagorians Cotis brake his glasses to auoyd occasion of wrath Magistrates ought not to punish any in their choler As Theodosius did Plato refused to correct his seruant in his anger Aurelianus anger was the cause of his death Valentinian in his anger brake a veine and died thereof Against the infamous vice of swearing A notable decree of the Romanes S. Lewes his law against swearing Carilaüs 1. Thes 5. 14. Heb. 10. 36. This word Man is in Latin Hâ—mo froÌ„ whence is deriued humâ—nitas which signifieth curte fie or gentlenes No nation voyd of curtesie Reasons to mooue vs to loue our neighbours A Temple dedicated to Mercie What Charitie is The definition and effects of Meekenes A medioeritie must be kept betweene mildnes and crueltie Philip a Prince of a good and mild nature Antigonus Oh that Princes would consider this Alexander A commendable combat Bessus cruelly put to death for killing Darius Iulius Caesar M. Aurelius Dion All priuate reuenge commeth of frailtie Lycurgus Lewes the 12. Henry the 2. The Stoicks The Epicures Wherein good and ill hap consist Who is happie in Socrates iudgement Who is happie The cause why Amasis forfooke his alliance with Policrates An ordin arie imperfection in man A meane to auoid the â—â—â—re of our 〈◊〉 An other imperfection Notable opinions of good and ill hap Solon sayd that happines consisted in a good life and death The doctrine of Socrates and of the papists is all one touching the hope of eternall life The common opinion of men concerning happines and vnhappines Whereat Apollonius maruelled most Notable reasons to shew that no worldly thing can be called good and that happines cannot be perfected by any such thing Wherein true happines consisteth Who are vnhappy The happinesse of man commeth from within him Our life compared to table-play Alexander and Crates opposed one against an other Agamemnon Where we must seeke for true happines Who is happie in this world A pretie comparison A similitude A similitude Common effects of the fraile nature of man Prosperity more hurtfull than aduersitie Plato was requested by the Cyrenians to giue them lawes Good counsell for those that are in prosperitie Alexander Iulius Caesar Pompey A wise foresight of Sylla An excellent oration of P. Aemilius to his souldiers M. Aurelius Philip king of Macedonia Archidamas Cyrus The instabilitie of humane things The common effects of aduersitie The fruits of the study of Philosophie Craesus The Romanes were wise and constant in aduersitie The propertie of Vertue oppressed The wonderful constancie of Socrates P. Rutilus Q. Metellus Diogenes Socrates tooke the whole world for his countrey The fruits of riches Of the nature qualitie and effects of riches Riches of them selue are the good gifts of God but the euils wrought for or by theÌ„ come froÌ„ the corrupt nature of man The Poets fained Pluto to be the God of riches appointing Hell for his kingdome The euill disposition of the mind is the true cause of the hurt that commeth by riches From whence happines and contentation commeth Great madnes in coueting monie Examples of the contempt of riches M. Curius Phocion Philopaemen Cimon Anacreon Xenocrates Socrates Fiue Doubles in France make a peny of our coine Lycurgus abrogated the vse of gold and siluer coine Luke 16. 13. 1. Tim. 6. 9. Luke 12. 16. What riches we ought to treasure vp The chief cause why riches are so earnestly desired Against those that think poore men lesse happy than the rich A pretie comparison Matth. 19. 21. 23. No comparison between worldlie and heauenlie treasures The fruits of pouertie An excellent defence for pouertie Examples to shew that pouertie was more esteemed of than riches Zeno. Diogenes Cleanthes Menedemus Asclepiades Pythagoras kept a spare diet Philoxenus Who ought to be esteemed poore Diogenes supposed Alexander to be poorer than himself A friend is to wish 3 things to his friend What pouertie is odious Aristides Where the fulnesse of riches is to be sought Griefe pleasure the causes of all passions in men Idlenes is the mother nurse of all vice Idlenes is against nature Scipio was neuer idle To what end we must studie Philosophie Pythagoras precept against Idlenes Notable examples of the redresse of Idlenes Claudius Adrianus Scipio Nasica The Ephoryes of Lacedemonia Gelon A similitude Sweat is placed before vertue Prouerb 24. 30. 31. Idlenes decaieth the health of the body No man ought to hide his life Of gaming and of the effects thereof Chilon refused to make a league with dicers The occasion that mooued the Lydians to inuent games Alphonsus decree against play How we may recreate our selues Of perseuerance An excellent precept of Phocylides Examples against idlenes An excellent comparison How politicall knowledge must be preserued The fruits of idlenes The end of our life Matth. 10. 22. Matth. 12. 36. A pretie comparison Good friends or sharp enimies are necessarily required to a happy life Why men are beholding to their enimies How men behaue theÌ„selues now adays towards their enimies Murder forbidden A notable sentence Leuit. 24. 17. Psal 9. 9. 16. Matth. 5. 10. To suffer iniurie patiently is a badge of a most absolute vertue A commendable kind of reuenge Good counsaile of Seneca We must do nothing in choler An apt similltu le How a man may profit by the backbiting of his enimies The best kind of reueng How many wayes a maÌ„ may receiue iniurie Men must not take the law into their owne hands although it be not rightly executed Of the offence done to honor The excuse of quarrellers Socrates void of reuenge We must not be mooued with mocks Ptolemaeus How a man may repulse a mocke Cato
reason worketh in the soule of a prudent man by curing the passions and perturbations thereof and by causing him to rest ioyfull and contented in what estate and condition soeuer he be Let vs note moreouer which we touched in the beginning of this present discourse that all these passions of the soule are much more dangerous than those of the bodie bicause the most hurtfull passions of the bodie are first ingendred of those in the soule For the bodie yeeldeth it selfe ready to serue the desires appetites and pleasures of the soule which being ouercome and in the power of fleshly prouocations procureth in the end destruction to them both But contrariwise the soule being ruled by reason resisteth mightilie all corporall passions and is nothing at all or verie little made partaker of their euill dispositions whereas on the other side the bodie is constrained to alter and change with euery infirmitie of the soule If the minde be troubled what cheerefulnes can be seene in the face The diseases of the bodie hinder not the soule from effecting all good vertuous actions yea many haue brought forth the fruits of wise philosophers and great captaines when they were vexed with diseases which they could neuer do at least verie few of them that were corrupted and defiled in soule And therfore Democritus said very well that it was much more conuenient and meet for a man to haue care of his soule than of his bodie For if the soule be perfect she correcteth the naughtines of the body whereas the strength disposition of the body without the vse of reason hurteth both the soule and it selfe Moreouer that the passions of the soule are harder to be perceiued and knowne and consequently more vneasie to be cured who doth not easily feele it being greeued but in the least part of his bodie yea what griefe doth not of it selfe sufficiently appeere either by some inflammation or by the colour of the visage or by some other outward shew But how many do we fee whose soules are extreemly sicke spoiled and corrupted with vice and yet being depriued of all feeling they thinke themselues to be the soundest men in the world And that they are headstrong and vneasie to be cured we may know by this that the body is in the end so farforth obedient that if reason be vrgent vpon it she forceth euen the naturall passions of hunger thirst and sleepe findeth out besides a thousand remedies to help it self But when the passions of the soule haue once beene grounded and rooted within it without resistance they haue such pearcing pricks that oftentimes they presse ouerwhelme all reason which is their onely medicine and preseruatiue And yet to fill vp the measure of all miserie such is the froward nature of man that he is much more slothfull to seeke out this remedy of the soule than that of the bodie as we touched in the beginning of this present discourse Moreouer the iudgement of reason being oftentimes diseased within him is the cause that when he thinketh to finde health he encreaseth his euill and falleth into those inconueniences which he desired most of all to eschew Example hereof we haue in those who being led onely with a desire of glory and honor obtaine nothing by their dooings if we consider them well but shame and dishonor The like may be said of all the other diseases of the soule which commonly are accompanied and followed with effects contrary to their endes and desires What remaineth then seeing we perceiue the dangers to be great which follow al the perturbations of the soule but that knowing it to be more easie not to receiue them than to driue them out being receiued we preuent them and hinder them from taking liuely roote within our soules by making reason which as Hesiodus saith is a diuine guide and wisedome inspired from aboue so strong and powerfull that it may be able by the grace of God to resist al the assaults of vnbrideled desires and the froward affections of this flesh But behold yet a better and more certaine remedie namely that being assured that all perturbations are but opinions drawne from our will through a iudgement corrupted with the affections of this flesh we labor by good and sound reasons to ouerthrow and confound these false and erronious opinions perswading our selues that whatsoeuer we imagine to be good or euill in the world which is the cause that our minds are depriued of their rest and quietnes is indeede neither good nor euill and so consequently that it ought not in any sort to breed passions within vs. Hereof the sequele of our discourses shall by the helpe of God giue vs to vnderstand more at large and furnish vs with examples of pernicious effects which proceed from all the passions of the soule We will here by the way note their force hauing learned out of Histories that they haue oftentimes set vpon the harts of men in such violent maner that some through desire some for ioy those by feare others by griefe haue ended their liues Diagoras the Rhodian and Chilon hearing that their children had wonne the price at the games of Olympus felt such a motion in them of the spleene that they were stifled with laughter Herennus the Sicilian as he was led prisoner for being a copartner in the conspiracie of Caius Gracchus was so astonished oppressed with the feare of his iudgement to come that he fell downe strke dead at the entrie of the prison Plautius the Numidian looking vpon his dead wife tooke it so to hart that casting himselfe vpon the dead body he arose no more but was there stifled with sorrow As for extreme desire or coueting there is nothing that so greatly mooueth or carieth away the minds of men or that commeth neerer to their destruction than this foolish passion indangereth their life Galeace of Mantua saying oftentimes to a damsell of Pauia whom he courted and made loue to that he would suffer a thousand deaths for hir seruice if it were possible was in iest commanded by hir to cast himself into the riuer which he presently performed was drowned But we shal alleadge more fitly such testimonies of the fond effects of desire and of all the perturbations of the soule when we discourse more particularly of euery vice that proceedeth from them In the meane time I would gladly aske this question of him that is most ignorant vicious and carnall whether he will not grant vertue to be a good of the soule There is none so impudent whose conscience would not compell him to confesse the same And yet no man is caried away with too great a desire of vertue neither doth any reioice therein too excessiuely after he hath obtained it Likewise there is none that feareth so vehemently least he cannot obtaine hir as that the feare thereof driueth the soule out of his place and rest For
of women when he is inuited to weddings or in their companie to request him to walke that hath alreadie gone a great way when he seeth a thing sold to bring a chapman to the seller who would haue giuen a great deale more for it to repeate one thing oftentimes to shew himselfe readie to do that which a man would not haue him to do and yet dare not well denie it him to woonder at all things and to speake all in a word an vnskilfull man is alwaies in all places and in all affaires vnciuill and impertinent The examples of these foresaid effects are but too familiar amongst vs. And first concerning these of small and meane estate and condition how many millions of men haue there been in the ages past and do liue yet among vs whose life being ignorant of euery good cause and reason is not much vnlike and in many things worse than that of brute beasts The originall of so many errors foolish opinions and impieties hath it not had passage through the midst of their soules bicause they had no true knowledge of the end of their being nor of his will by whom they liue From thence it commeth that the best aduised among them exercise base handicrafts not being desirous to learne further that some lead a seruile and contemptible life bringing their bodies and soules in subiection to the lusts and wicked desires of the greater sort that others remaine idle and vnprofitable seeking to maintaine their liues by vnlawfull meanes that all through a blockish ignorance depriue themselues of all present and eternall felicitie Now albeit these poore men who haue no great meanes to execure their wicked desires may after a sort seeme tollerable and excuseable to mans iudgement bicause their ignorance doth not greatly hurt any but themselues yet it falleth out far worse with those that haue wealth at will and authoritie to command others who not knowing how to vse their goods well by vertuous deeds abuse them to all vice dissolutenes and pleasure whereby for the most part they cast themselues headlong into infidelitie and Atheisme bicause they neuer had true vnderstanding of the perfect diuinitie nor yet considered the perfection of his works both in heauen earth O pitifull calamity abounding in this our age more than euer it did A thousand millions of Pagans and heathens considering that there was nothing to be misliked in the heauens neither any negligence disorder or confusion in the moouing of the stars nor in the seasons of the yeere nor in their reuolutions nor in the course of the sunne about the earth which causeth the day and the night no not in the nourishing and preseruation of all sorts of liuing creatures nor in the generation of yeerly fruits and for a thousand other good considerations beleeued and worshipped one supreme eternall essence which gouerneth all things And shall they that carie the name of Christians to whom the vnspeakable treasures of the heauens haue been opened and offered with innumerable graces shall they I say doubt yea impudently denie that there is a God But let vs returne to our matter It is most certaine that the higher that ignorant men are aduanced so much without question are their faults greater than those of meaner estate bicause they are hurtfull to many Yea oftentimes it hath come to passe that one onely fault of such a man hath been the losse and destruction of an infinite number of men Nicias the general captain of the Athenians through the feare which he had conceiued of the darkness of an Eclipse of the moone and not knowing the cause thereof staied so long vntill his enimies had inclosed him round about whereupon he was taken aliue of them and put to death besides the losse of fortie thousand Athenians that were taken and slaine Who doubteth but that ignorance draue Caligula Domitian into such pride crueltie that whilst they sought to be worshipped in stead of the true God they were the cause of the death destruction of more than a hundred thousand men In the time of Otho the first there fell a stone from heauen which astonished all Germanie and turned them from prosecuting an enterprise of great waight and importance for the benefit of their countrie If they had knowen it to be a naturall thing and such as had come to passe long before as Aristotle affirmeth they had not been so fearfull nor receiued that dammage to the detriment of the Common-wealth which came to them afterward That speech of Anaxagoras a Greeke philosopher agreeable heerunto is worthie to be remembred when he said that a man ought to driue out of himselfe and to tread vnder his feete all superstitious feare of the heauenly signes and impressions of the aire which worke great terror in them that are ignorant of their causes and that feare the gods with a forlorne and amased feare bicause they want that certaine knowledge that philosophie bringeth which in stead of a trembling and alwaies terrifying superstition engendreth true deuotion accompanied with an assured hope of good Let vs looke a little into our Chronicles and consider what profit our kings receiued by their ignorance when they were called Simple when they stood but for images and were seene of their subiects but once a yeere They suffered their wise maisters of the palace to take knowledge of and to order and rule all things who depriuing them as vnworthie of all authoritie tooke possession in the end of their crowne And surely it is no lesse pernitious for the greater sort to aduance ignorant men to charges and places of honor and to vse their counsell than to be ignorant themselues For as we said ignorance causeth him that is aduanced to forget himselfe and lifteth him vp into all pride There are amongst vs too many examples of the ambition and presumption of many ignorant men who contrarie to Torquatus that refused the Consulship bicause of his diseased eies altogither blind as they are deafe dumbe and destitute of all natural light of prudence and experience to guide themselues are not contented to manage the sailes and tacklings but desire to haue the rudder of the Common-welth in their hands And it is greatly to be feared that such vnskilfull and ambitious men will in the end shew themselues both in will and practise to be imitators of one Cleander an outlandish slaue who being preferred by Commodus the emperor to goodlie offices and great places of honor as to be great maister of his men of war and his chiefe chamberlaine conspired notwithstanding against his Lord seeking to attaine to the imperiall dignitie by feditions which he stirred vp in Rome betweene the people and the soldiers But through good order taken his enterprise tooke no effect except the losse of his owne head and destruction of his house Although oftentimes it falleth out cleane contrarie through the iust punishment of God for the ignorance
placed With such speeches he fought vnto the death Will wee haue other examples of woonderfull prowes and courage Iudas Macchabeus after many victories obtained by him against the Lieutenants of Antiochus and against those of Demetrius was set vpon and assailed with two and twentie thousand men others say two and thirty thousand hauing himselfe but eight hundred or a thousand with him And being counselled to retire into some place of safetie God forbid quoth he that the Sunne should see me turne my backe towards mine enemies I had rather die than staine the glorie which I haue gotten by vertue with an ignomintous and shamefull flight In this resolute perswasion he greatly weakened his enemies and yet died more through wearisomnes than of blowes or woundes which he had receiued in fight Leonides king of Sparta hauing with him but three hundred naturall Lacedemonians fought and put to flight at the strait of Thermopylis three hundred thousand Persians but he and all his died of the woundes which they receiued in that fight Lucius Dentatus a Romane was endued with such Fortitude and Generositie that one writeth of him that he was in sixe skore battels and skirmishes and eight times came away Conquerour from fighting hand to hand that he had receiued of his Captaines by waye of rewarde and in token of his valure eighteene launces twentie bards for horses foure skore and three bracelets and sixe and thirtie crownes and lastly that by his meanes nine Emperours triumphed in Rome Eumenus a Macedonian Captaine hauing beene put to the woorst by Antigonus retired into a strong hold where being besieged and brought to parly through necessitie of victuals and munition it was signified vnto him from his enemie that reason would he should come and speake with him vnder his faith and promise without Hostages seeing he was both greater and stronger But Eumenus made him this answer that he would neuer thinke any man greater than himselfe as long as he had his sword in his owne power And therefore demanding of him no woorse conditions than as one that thought himselfe to be his equall he sailed foorth vpon his enemies with such valure and courage that he saued himselfe out of their handes and afterward greatly troubled Antigonus Aristomenes the Messanian being taken by the Lacedemonians and deliuered fast bound to two souldiers to be kept he drew neere to a fire and burned asunder his bands with a litle of his flesh afterward comming suddenly vpon his keepers he slew them both and saued himselfe Lysimachus being cast to a Lion by Alexander bicause he gaue to Calisthenes the prisoner that poison wherewith he killed himselfe fought with it and stretching foorth his arme and hand all armed into his throte he tooke hold of his toong and strangled him Whereupon the Monarch euer after greatly esteemed and honoured him By this small number out of infinite examples which I could heere mention we see the great and woonderfull effects of this vertue of Fortitude which are no lesse in euerye part thereof touched in our discourse as heereafter I hope we shall declare at large Wherefore we may well say that this vertue is very necessarie to liue well and happily and to lead vs to the end of our being which is to referre both our life and death to the onely exercise of dutie and honestie that by it we enioy the true rest of the soule which is nothing else as Cicero saith than a peaceable sweete and acceptable constancie which vndoubtedly alwaies followeth Fortitude being crowned with these two inestimable rewardes the contempt of griefe and of death whereby we forsake that which is mortall that we may imbrace heauenlie thinges in the hope and certaine expectation of that happie immortalitie Of Timorousnes Feare and Cowardlines and of Rashnes Chap. 26. ACHITOB WE may call to remembrance that saying of Plato before mentioned that a temperate man not indued with the vertue of Fortitude falleth easilie into cowardlines basenes of mind which is the defect of that vertue which euen now we described and likewise that a strong and valiant man without the direction of Prudence and Temperance is easily caried away with temeritie and boldnes which is the excesse of the same vertue Which two vices are so hurtfull in the soule that he which is infected with them holdeth much more of the nature of a beast than of that essence wherein he was created Let vs then consider what these imperfections are that through the horror of that infamie which followeth them we may be more zealous to follow that which is decent and honest ASER. We must take good heede saith Cicero least through feare of peril we commit any thing that may iustly argue vs to be timorous and fearfull But withall we must beware that we offer not our selues vnto dangers without cause than which nothing is more foolish and blame-woorthie AMANA It is not seemely for a man saith Plato to commit any cowardly act to auoid perill Temeritie also setteth foorth it selfe with courage and contempt of dangers but vnaduisedly and to no purpose But let vs heare ARAM who will handle this matter more at large ARAM. Albeit there is no greater disgrace than to be iustly reproched with a cowardly and faint hart especially for youth to be called effeminate yet is that feare good which turneth vs away from dishonest things and maketh man staied and wel aduised This is the cause why the Ancients speaking of feare made it twofold the one good necessarie the other euill and hurtfull The first which they grounded vpon a good discourse of reason iudgement was so esteemed and honored of them that in the citie of Sparta which for armes arts flourished most among the Grecians there was a temple dedicated consecrated to this feare which as they affirmed better maintained and preserued the estate of Common-wealthes than any other thing whatsoeuer bicause thereby man was led to stand more in awe of blame reproch dishonor than of death or griefe Which thing maketh him both apter readier to vndertake to execute all vertuous laudable matters whensoeuer good iust occasion shall be offred also more staied against euerie rash vniust enterprise that might procure dammage to the common-wealth And this was the occasion of that Prouerbe Feare alwaies accompanieth shame Another reason alleadged by these wise men whie they honoured in such sort this fained goddesse was bicause to doubt and feare nothing was more hurtfull to Common-wealths than their verie neighbour enimies the feare of whome was their safetie and assurance The other naughtie and pernicious feare standeth of two kinds The first beeing destitute of all good reason and assured iudgement is that which we call Cowardlines and Pusillanimitie alwaies followed of these two perturbations of the soule Feare and Sadnes and is the defect of the vertue of Fortitude which wee purpose
miserable passions which depriue vs of true rest tranquillitie necessarie for a happie life let vs be carefull to learne how to discerne true happines from mishap that we may reioyce in that which is good and as readily giue thanks to the author thereof as naturally through a false opinion which we haue of euill we sustaine humaine miseries and crosses vnpatiently First then let vs heare the sundry and notable opinions of many ancient men touching good and ill hap If thou knowest all that ought to be knowen in all things said Pythagoras thou art happy Let them be accounted very happy said Homer to whom fortune hath equally wayed the good with the euill The greatest miserie of all said Bias is not to be able to beare miserie That man is happie said Dionysius the elder that hath learned from his youth to be vnhappy For he will beare the yoke better whereunto he hath been subiect and accustomed of long tyme. Demetrius surnamed the Besieger said That he iudged none more vnhappy than he that neuer tasted of aduersitie as if he would haue sayd that it was a sure argument that fortune iudged him to be so base abiect that he deserued not that she should busie hir selfe about him That man saith Cicero is very happy who thinketh that no humane matters how grieuous soeuer they may be are intollerable or ought to discourage him iudging also nothing so excellent wherby he should be mooued to reioyce in such sort that his hart be puffed and lift vp thereby Yea he is very happy who fitly and conueniently behaueth himself in all things necessary for him Nothing is euil saith Plutarke that is necessarie By which word Necessarie both he and Cicero vnderstand whatsoeuer commeth to a wise man by fatall destinie bicause he beareth it patiently as that which cannot be auoyded thereby increasing his vertue so much the more and so no euill can come to a good man Solon drawing neerer to the truth of sincere happinesse sayd that it consisted in a good life and death and that to iudge them happy that are aliue considering the danger of so many alterations wherein they are were all one as if a man should before hand appoint the reward of the victorie for one that is yet fighting not beyng sure that he should ouercome Socrates speaking rather with a diuine than a humane spirite sayd that when we shall be deliuered from this body wherein our soule is inclosed as an Oyster in his shell we may than be happy but not sooner and that felicitie cannot be obtained in this life but that we must hope to enioy it perfectly in the other life as well for our vertues as by the grace and mercy of God Not the rich said Plato but the wise and prudent auoyd miserie They that thinke sayth Aristotle that externall goods are the cause of happines deceiue themselues no lesse than if they supposed that cunning playing on the harpe came from the instrument and not from Arte but we must seeke for it in the good and quiet estate of the soule For as we say not that a body is perfect bicause it is richly arayed but rather bicause it is well framed and healthfull so a soule well instructed is the cause that both hir selfe and the bodie wherein she is inclosed are happy which cannot be verified of a man bicause he is rich in gold and siluer When I consider all the aboue named wise opinions of these Ethnikes and Pagans I cannot sufficiently maruell at the ignorance and blockishnes of many in our age touching Good and Ill hap bicause they labor to make these words priuate and to tie them to the successe of their affections in worldly matters which if they fall out according to their desire and liking behold presently they are rauished with extreme ioy boasting of thēselues that they are most happy But contrarywise if they misse of their intents by and by they dispaire and thinke themselues the vnhappiest men in the world Do we not also see that most men iudge them happy that possesse riches pleasure delight glory and honour and those men miserable that want especially if after they had aboundance they loose it by some mishap the cause wherof they commonly attribute either to good or ill lucke which they say ruleth all humaine affaires We read that Apollonius Thianaeus hauing trauelled ouer al Asia Afrike and Europe sayd that of two things whereat he maruelled most in all the world the first was that he alwayes sawe the proud man commaund the humble the quarellous the quiet the tyrant the iust the cruel the pitifull the coward the hardie the ignorant the skilfull and the greatest thieues hang the innocent But in the meane while who may doubt whether of these were the happiest that the good were not rather than the wicked if happines according to the ancients to the truth be perfected in good things then it is certain that whosoeuer enioieth al good things shall be perfectly happy Now nothing can be called good but that which is profitable and contrary to euill so that whatsoeuer may as so one be euill as good ought not to be called good Moreouer it must be the possession of some firme stedfast and permanent Good that maketh a man happy For nothing ought to wax old to perish or decay of those things wherin a happy life consisteth seeing he that feareth to loose them cannot be sayd to liue quietly Therefore neither beautie nor strength and disposition of body neither riches glory honour or pleasure can be truely called Goods seeing oftentymes they are the cause of so many euils waxe old and vanish away many times as soone as a man hath receiued them and lastly worke in vs an vnsatiable desire of them How many men are there to whom all these things haue been the occasion of euill And how can we call that good which being possessed and that in abundance cannot yet keep the owner thereof from being vnhappy and miserable Wherfore we may say that happines cannot be perfected by the possession of humane and mortall things neither vnhappines through the want of them but that the true felicitie which we ought to desire in this world consisteth in the goods of the soule nourished in the hope of that vnspeakable euerlasting happines which is promised and assured vnto it in the second life And so we say that none are vnhappy but they who by reason of their peruersnesse feele in their conscience a doubting of the expectation of eternall promises as also they that giue ouer themselues to vice whose nature is to corrupt destroy and infect with the venom that is alwayes about it all things whereof it taketh hold As for the common miseries of mans life they cannot in any sort make him vnhappy whose naturall disposition maners beyng framed and decked with vertue are able to giue to impart to euery
deed in the gouernment of the common-wealth they sayd That man hath wrought an act of policie this day But the chiefe signification of this worde and that which aunswereth to our present discourse is the order and estate whereby one or many townes are gouerned and publike affaires well managed and administred But before we beginne to speak of the diuers sortes of Policies that is to say of gouernments of townes of which all Common-wealthes and Monarchies are compounded let vs speake a word of the end of policy and of that marke whereat it ought especially to aime As all Cities and ciuill societies are appointed for the obtaining of some Good so all policie respecteth the same and tendeth to no other thing than to vnite and frame vs to the companie of men so long as we liue amongst them to conforme our maners to a ciuill iustice to set vs at agreement one with another and to maintaine and preserue common peace and tranquillitie by procuring that euery one may haue his owne It is the cause that men to communicate togither without fraud or hurt that the insolencie of the wicked is brideled and punished briefly that not onely all duties of humanitie are vsed amongst men but also that some publique forme of religion appeereth and that blasphemies against the diuine nature and other offences which trouble common quietnesse are not openly broched For although it falleth not within the compasse of mans power as we said to prescribe and appoint by their authoritie any regiment and gouernment ouer soules yet euery one is not to bee suffred to forge at his pleasure lawes concerning religion and the maner of seruing God But ciuil ordinance must carefully prouide that the true seruice of God be not publikely violated and polluted through an vncontrouled libertie especially considering that the conseruation of euery well ordered policie dependeth thereupon But we shal vnderstand this matter more at large hereafter in the particular handling of the parts of an estate which we wil diuide into 3. principal and general heads folowing therin the ancient Politikes namely into the Magistrate the Law and the people Now to goe on with that which was propounded vnto vs let vs speake of those kindes of gouernments which were amongst the ancients The ordinance of a citie or order amongst magistrates especially amongst them that had the soueraigne rule ouer all was called of the ancients Common-welth or as some others wil haue it Weale-publike which in hir kind of gouernment was named according to the qualitie of the chiefe rulers therof And those common-wealths that tended to common benefit were said to be right simply iust but if they respected the profit of the superiors only they were said to be corrupt were called transgressions of right commō-wealths these being the cause of as much euil to the whole body of the city as the others are of Good For as the good or euill of an house dependeth of the father of the familie the safetie or losse of a ship of the Pilote or master the good or ill successe of an army of the generall thereof so the happines or vnhappines of townes and peoples dependeth of the magistrates and yet so that God ruleth ouer all Common-wealths then are either good or bad right or corrupted That is a good common-welth wherin the gouernours seeke the publike profit of the citizens the benefit of the whole ciuil societie It is called right and iust bicause it hath such an end and seeketh after the same taking no counsell about any thing but only about the preseruation of iustice A corrupt common-wealth is that which repugneth and is directly contrary to that which is good and iust chiefly to the end therof For it seeketh only the increase of priuate commoditie hauing no care of publike profit There are 3. kinds of good common-wealths and 3. of bad whose gouernment alwayes consisteth in the superiors of the estate taking their appellation and name of them as hath been said The first kind of good common-wealths is a Monarchie which taketh place whē the soueraigntie is in one alone This respecting publike profit onely and preferring common benefit always before hir own priuate and particular commoditie taketh vpō hir the name of a kingdom or of kingly power But if she looke vnto his particular benefit that ruleth seeking to raign by an absolute wil without any obseruatiō of iust laws then she hath the name of tirānie which is the first bad kind of cōmon-welth Now forasmuch as we liue in this kingdō vnder this first kind of cōmon-welth called a kingly monarchie we wil dilate this matter cōsider thereof at large in a seueral treatise that we may the better know the excellencie of it when it is wel iustly ordained The second kind of a right good commō-welth is of a Greek word called an Aristocratie which in our lāguage we may interprete the power of the best mē whō we cal in latine optimates bicause they are accounted for the best most vertuous men This forme of gouernment taketh place when a few tried and approoued men for maners and learning haue the soueraigntie iointly togither and make lawes for the rest of the people whither it be generally or particularly directing their thoughtes to no other marke than to publique vtilitie and profite This was seene most excellently among the Lacedemonians whose common-wealth surpassed all others of hir time as well for hir policie and establishment whereof there was neuer the like and wherein she continued about 500. yeeres as also for the glorie of hir warlike actes whereby she helde the empire of Graecia a long tyme vnder the lawes of that happy Aristocraticall gouernment which Lycurgus established there This man seeyng their estate to incline one while to tirannie when the kings had too much power and an other while to popular confusion when the common people beganne to vsurpe too great authoritie deuised with him-selfe to giue them a counterpoize that should be healthfull for the whole bodie of the Common-wealth by establishing there a Senate which was as a strong barre holding both the extremities in equall balaunce and giuing firme and stedfast footing to their estate For the 28. Senators making the bodie of the Senate sometimes tooke part with the two kings who were depriued of all soueraigntie so far foorth as was thought needfull to resist the rashnesse of the people and contrarywise sometimes they strengthened the peoples side against the kings who had then but the voyces of two Senatoures in the councell thereby to keepe them from vsurping any tyrannicall power True it is that their estate was not purely Aristocraticall vntill one hundred yeeres after the first establishment thereof by Lycurgus bicause hee had left the confirmation and abrogation of the aduice and decrees of the Senate in the peoples power But Polydorus and Theopompus
they are to the great preiudice of the whole Common-wealth We are therefore to wish that all valuing and sale of offices especially of iudgement and iustice may be abolished and disanulled that all meanes of fauor and ambition may be taken away that the ancient and happie ordinances of our kings may be restored especially that decree of S. Lewes the king whereby he enacted that all publike offices should be bestowed vpon the election of three persons chosen by the Officers and Citizens of those places to one of which so elected the king was to giue freely without monie the office then void This holie ordinance hath since that time beene often renued by king Phillip the Faire Charles the Wise Charles the 7. Lewes the 11. and Charles the ninth that dead is when his Estates were held at Orleans So that if the King and his Councell would aduisedly consider of these things in the establishing of Iudges and Magistrates in his kingdome and would strengthen them in the execution of their iudgements the obedience of his subiects would be greater and the foundation of all good order and policie more sure Of Seditions Chap. 63. ARAM. AS it is necessarie that all things which haue a beginning should end which encrease should diminish and waxe olde some sooner others later according to the disposition of that matter whereof they are compounded and through the influence of the heauenlie bodies from which nature woorking in them by hir author this continuall and mutuall succession of generation and corruption proceedeth so are publike estates first instituted encreased maintained lessened changed destroied turned returned one frō another by the disposition of God Those that are best grounded in religion and iustice haue their power most assured and are of longest continuance but none are perpetuall although their policie and manner of gouernment be neuer so good For we see them al corrupt in processe of time and in the end perish through their own vices that follow and accompanie them being first mooued and stirred vp by nothing so much as by sedition and ciuill warre This bringeth to light all euill that lurketh in those members of the politike body that are most pernitious vntill the infection be wholy spread and hath taken hold of the noblest parts thereof whereby it is brought to extreame miserie without hope of remedie Nowe although euery one of vs haue sufficient feeling heereof in himselfe by his owne harme yet we may know it better by taking occasion vpon this subiect to discourse of the nature of seditions of their common effects that we may haue them in greater detestation and bring euery one of vs his hart and mind to helpe this Estate if there remaine neuer so little shewe or meanes whereby the subuersion thereof may yet be kept backe But I leaue the discourse of this matter to you my Companions ACHITOB. All sedition is euill and pernitious although it seemeth to haue a good and honest cause For it were better for him that is author of sedition to suffer any losse or iniurie than to be the occasion of so great an euill as to raise ciuill warre in his countrie ASER. Nature saith Empedocles vseth no other meanes to destroy and to ouerthrow hir creatures than discord and disiunction and sedition as Thucydides saith comprehendeth in it all kind of euils Let vs then heare AMANA who will prooue this sufficiently vnto vs. AMANA If we consider how God minding to punish Adam for his ingratitude and disobedience made his owne members rebell against the spirite vnto which they obeied before whereby he became captiue vnder the lawe of sinne no doubt but we may say that after the same manner he chastiseth Kings Princes and Heads of Common-wealths that haue no care to obey his commandements and to cause others to keepe them by the rebellion of their owne subiects not without great danger of depriuation from all authoritie by them and of receiuing the law at their hands to whome they should giue it as it hath beene seene practised in many Estates and gouernments Religion and the loue of God bringeth with it all vnion and concord preserueth Kingdomes and Monarchies in their integritie and is the nursing mother of peace and amitie amongst them But the contempt of religion bringeth discord and confusion ouerturneth all order treadeth vertue vnder foote giueth authority to vice and soweth quarrels and dissentions amongst men from whence seditions and priuate murders proceed and in the end ciuill and open wars which are as flaming fires to take hold of and to consume most flourishing Estates For without doubt if men had in them the true loue and feare of God which cannot be without the loue of our neighbour no such effects would euer proceed from their works and actions Politicks haue labored infinite waies to maintaine the people in peace and to cause ciuill iustice to flourish They haue made many Lawes and Edicts many Statutes appointed many punishments to bridle the boldnes of seditious fellowes to represse extorsions wrongs and murders but bicause they built without a foundation that is without the feare of God all their labour taken therein was fruitles It is the feare of God onely that causeth swords to be broken and turned into mattocks and speares into siethes as Isaias and Micah speake that is to say which breedeth humanitie and gentlenes mollifieth mens harts and causeth them to suffer much to auoide strife and debate in a word which is able to vnite in one with vs most strange and barbarous nations Besides it is the profession of godlines to suffer and not to offer violence neither can it bring foorth euill effects contrarie to their cause This deserueth to be handled at large but our present subiect leadeth vs to discourse of the nature of seditions and to set before our eies the euils that proceede thereof both by reasons and examples referring the consideration of their causes vnto some other time heereafter Sedition then being taken generally is nothing else but ciuill warre so hurtfull to all Estates and Monarchies that it is the seede of all kinde of euils in them euen of those that are most execrable It engendreth and nourisheth want of reuerence towards God disobedience to Magistrates corruption of manners change of lawes contempt of iustice and base estimation of learning and sciences It causeth horrible reuenging forgetfulnes of consanguinitie parentage friendship extorsions violence robberies wasting of countries sacking of townes burning of buildings confiscations flights banishments cruell proscriptions sauage murders alterations and ouerthrowes of Policies with other infinite excesses and intollerable miseries pitifull to behold and sorrowfull to rehearse Sedition armeth the father against the son the brother against the brother kinsman against kinsman men of the same nation prouince and citie one against another Heerupon the fields which before were fertile are left vntilled sumptuous and rich houses
all ioyned togither against the house of Fraunce durst not take in hand after the taking of Frauncis the first and the losse of that famous battell Not one of them durst enter into Fraunce to conquere it knowing the lawes and nature of this Monarchie For as a building layd vpon deepe foundations and made of lasting stuffe well knit and ioyned togither in euery part feareth neither windes nor stormes but easily resisteth all assaults and violence so this kingdom will not easily admit any alteration and change as long as all the members continue vnited and ioyned togither vpon the foundation of their lawes Therefore let the king princes their councell great and small euery one in his place take order that God may be truly knowen and sincerely serued according to his iust and righteous will that honest behauiour may be maintained the authoritie of lawes kept iustice administred magistracie duely exercised rewards and punishments distributed equally that vertuous men may be honored and the wicked corrected Otherwise if we cōtinue long diuided into companies with defiances passing repassing if we persist in our wonted inuectiues and riots referre not all our actions to some good ende let vs not looke for lesse than for a generall desolation and pitifull ouerthrow of our countrey appeering already in many places thereof or at least for some horrible mutation and change of the estate Of the causes that breed the change corruption and finall ruine of Monarchies and Policies Chap. 64. AMANA AS long as the Physition knoweth not the cause of his Patients disease it is impossible for him to remedy the same to prescribe a medicine to the sicke partie A disease knowen saith the Prouerbe is in a maner cured So fareth it with Estates and Monarchies that are changed marred and in the end brought to ruine by diuers causes which if they were wel knowen to their princes and gouernors might easily be preuented by prudence and reason and fit remedies then applied to those euils that dispose lead thē to mutation when the natural corruptiō that is in them as euery thing hath his proper inward corruption of which it is eaten and consumed beginneth to spread it selfe to the best parts to marre all Go to then my companions hauing seen the nature of seditions let vs seek out the causes that stirre them vp whereby Estates and Monarchies are changed marred and in the end ouerthrowen ARAM. The diuision that is between subiects of one and the same prince ariseth for the most part of discontentment where-with some are mooued vpon iniurie or contempt or else of feare that men haue of the light or to auoyd some euil or of great idlenesse pouertie and neede ACHITOB. There are as I take it two causes intermingled which breede this franticke Feauer of our Fraunce the one proceeding from the Estate the other from religion But let vs heare ASER to whome the handling of this subiect offered nowe vnto vs belongeth ASER. There is no beginning of any thing whatsoeuer so small which through continuance perseuerance is not soone made great and strong if vpon slight account thereof it be not stayed Euery euill as Cicero saith in the first sproute thereof may be easily stopped but being inueterate is more strong and vneasie to be suppressed So that if it be mette withall before it appeare and breake foorth the danger is lesse although it proceed first from the necessitie of naturall corruption which is in all things that are created and is to be seene euen in things without sense as Mil-dew in wheate rottennesse in wood rust in brasse and iron yea euery thing is corrupted by it own euill howsoeuer it escapeth all outward harmes Therefore as a good Phisition preuenteth diseases and if one part be suddenly touched with raging payne asswageth the present euill and then applieth remedies to the causes of the disease so a wise prince or gouernor of a Common-wealth ought to preuent as much as is possible the ordinarie changes of all estates which ouer-take them either by outward force or by inward diseases When they beginne he must stay them whatsoeuer it cost him and then looke what the causes are of those diseases that are farthest from effect and apply conuenient and apt remedies vnto them Now it is certaine that if a man would throughly meet with all hurtfull things or otherwise cure any such euill when it happeneth hee must know their causes whereof the effect dependeth which is the very entraunce to all good helpes and remedies what so-euer Fore-seene mischiefes as the Poet saith hurt not so much as those that come vnlooked for A wise man premeditateth all that may happen but it falleth out contrary to fooles And if we haue neuer so small an in-sight into the condition and state of worldly thinges wee can not in any wise doubt of this that euery Common-wealth after it is come to the toppe of persection which is the flourishing estate thereof hath but a short tyme of continuance whether hir ouerthrowe proceedeth from the violence of hir enimies when shee thinkes hir selfe safest or whether she waxe olde through long tract of tyme and so ende by hir inward diseases or whether she sodainly decay and fall downe with hir owne waight by reason of some other hidden cause Which chaunges of Common-wealths beyng matter sufficient to make a great booke we are according to the sequele of our discourse to consider chiefly of the causes that for the most part stirre vp sedition and breed the alteration and finall ouerthrowe of Estates and Monarchies The Philosophers propound foure causes of euery thing the efficient the materiall the formall and the finall cause The efficient cause of seditions is double the one neere the other remooued a farre off The neere or next cause are the authors of seditions by whose counsell direction and helpe they are stirred vp and brought to passe By the cause remooued a far off I meane those things for which men are prouoked to raise seditions and of which we are chiefly to intreat in this place They are the matter of seditions against whome they are raised as princes and magistrates who are superiours and sometime their subiectes beyng inferiours The forme of sedition is the stirring vp of the people noyse out-cries batteries murders ciuill warre the taking of townes spoyling of countreys burning and banishment If it bee of subiectes towardes their lordes and superiours it is called rebellion if betweene subiectes or equals it is called a faction The ende of seditions is that for which they are first mooued and stirred vp Aristotle setteth down foure ends of seditions namely profit honor with their contraries losse dishonor For men are commonly mooued to sedition either through hope of profit honor or else through feare of losse and dishonor towards themselues or their friends so that they desire the one
went about to pull downe Images But I am of this opinion yet readye to yeeld to a better iudgement that if men were honest and vpright and walked in their calling holily they would neuer fight among themselues for religion And if there had beene no other cause mingled therwith in our ciuill wars we should not haue had experiēce of those miseries which daily ouer-whelme vs. The authoritie of a holie and free Councell may by the grace of God end all these dissentious in the meane time let euery one seeke by good life and amendment of manners to serue for a light to those that are out of the way laying aside all part-takings forgetting all iniuries and taking vp againe our first vnitie concord friendship Yea I doubt not but that a Prince embracing with a true zeale the opinion of his religion and neglecting the contrarye would abolish it without force or constraint if God maintain it not For the minds of men resolued in a religion are more confirmed therin if they be resisted but shrinke of themselues if compulsion be not vsed Now for the end and conclusion of our discourse laying a part the causes of seditions and ciuil wars which bring alteration and ouerthrow many times to Estates and Monarchies whereof we haue particularly intreated we will heere comprehend and reduce to a certaine number the causes of the changes of all Common-wealths namely when the posteritie of Princes faileth and the greatest amongst them enter into ciuill warre for the Estate when most of the subiects are extreme poore and a few exceeding rich when the diuision of offices and honors are vnequall or else through extreame ambition and desire of commanding through the reuenge of iniuries through the crueltie and oppression of tyrants through the feare of chasticement which some haue that deserue it through the change of lawes and religion through the greedie desire that some haue to enioy at wil those pleasures which they seeke after lastly through the expulsion of such as defile the places of honor with excessiue and beastly pleasures All these things breede the change corruption and finall ouetthrow of flourishing Estates and great Monarchies and therefore all Princes Gouernors and politike Rulers ought carefully to looke vnto them The ende of the sixteenth daies worke THE SEVENTEENTH DAIES WORKE Of the preseruation of Estats and Monarchies and of remedies to keepe them from sedition Chap. 65. ASER. WIsedome saith Lactantius is giuen of God to all men that euery one according to his abilitie and capacitie might seeke after things vnknowne and examine that which he knoweth And we must not thinke that such as haue gone before vs many yeeres and ages did so possesse and vse hir that she is now lesse forceable in vs. She cannot be wholy possessed no more than the light of the Sunne and as the Sunne is the light of our eies so is wisedome the light of mans hart If your delight thē saith the wise man be in thrones and scepters O kings of the people honor wisedome that ye may raigne for euer Truly she is necessarie prouision for them that would raigne that they may do it woorthily and safely maintaine their estate yea she is no lesse requisite in euery calling For she illuminateth and sharpneth the discourse of reason by the knowledge of things she ruleth and conducteth the will to that which is the true and onely Good Therefore seeing that wisedome which is asmuch to say in regard of vs as the searching out of the truth is both offered and needefull for all men euery one ought to be stirred vp to imbrace it with a burning zeale and affection that he may bring foorth the fruits of perfect charitie by applying it next after the seruice of God to the common profite of men Which thing seeing it hath prouoked our yong and vnexperienced yeeres to vtter our former Morall and Politicall discourses and to handle yesterday the causes that breede change and ruine to Estates and Monarchies although such high matters surpasseth the capacitie of our vnderstanding yet let vs my Companions follow with the same zeale our venturous enterprise and as we haue profited in the schoole of this selfe same wisedome let vs enter into the consideration of those meanes and remedies that are contrary to the causes of corruption in policies and that may serue to their preseruation Albeit they may be knowne by the same causes that corrupt them seeing contrary effects proceede from contrary causes and corruption is contrary to preseruation But the vnderstanding of this matter will be more cleare and profitable heereby to them that will take the benefite thereof AMANA If all callings were content with their owne fortune and goods if they would abstaine from other mens goods and from offering them wrong if they would be more intentiue to amend their owne life than to reprehend others and submit them-selues willingly to the obedience of their Magistrats lawes and ordinances I thinke it would be a meane to cause euery Monarchie to flourishe and to continue happie a longe time ARAM. Equalitie said Solon neuer breedeth sedition in the gouernment of a Common-wealth but is the nursing mother of peace and concord and the maintainer of loue whereby the vnitie of subiects is preserued But as the graue and destruction are neuer glutted according to the saying of the wise man so mens eies are neuer satisfied But the discourse of this matter heere propounded belongeth to thee ACHITOB. ACHITOB. That great louer of knowledge and vertue Ptolomy king of Egypt as he feasted one day seuen Embassadors of the best and most flourishing Common-wealthes in his time reasoned with them about their gouernments that hee might knowe which of them had the best policie and was furnished with the best lawes and moste commendable customes The disputation was long and the matter throughly debated amonge them with manye reasons But Ptolomy being desirous to bee instructed by them in the best and rarest pointes necessarye for the preseruation of an Estate prayed them to propounde euerye one three of those customes and lawes that were moste perfect in his Common-wealth The Embassadour of the Romanes beganne and sayde Wee haue the Temples in great respect and reuerence wee are very obedient to our Gouernours and we punish wicked men and euill liuers seuerely The Carthaginian Embassadour said In the Common-wealth of Carthage the Nobles neuer cease fighting nor the Common-people and Artificers labouring nor the Philosophers teaching The Sicilian sayd In our Common-wealth iustice is exactly kept merchandise exercised with truth and all men account themselues equall The Rhodian sayd At Rhodes old men are honest yoong men shamefast and women solitarie and of fewe wordes The Athenian sayd In our Common-wealth rich men are not suffered to be diuided into factions nor poore men to be idle nor the Gouernours to be ignorant The Lacedemonian sayd In Sparta enuie raigneth not for all are equall
Demosthenes Plato Lysander The limits that are to be vsed in hating the wicked Scaurus How Agesilaus made his enimies his friends Augustus The Venetians Pontinus The prudence of Dionysius in punishing euill speakers Antisthene counsaile Math. 5. 44. Rom. 12. 19. What true Philosophie is The fruits and effects of Iustice What Iustice is Three things necessary in euery common-wealth The ground of all Iustice The distinction of Iustice Whosoeuer hath Iustice perfectly hath all the vertues The praise of Iustice Respect of persons is not to be vsed in the practise of Iustice The diuision of Iustice The difference between Commutatiue and Distributiue Iustice The end of Iustice The necessitie of Iustice Diuers names agree to Iustice in diuers respects Ierem. 21. 12. 22. 3. What Iustice and Iudgement are The Egyptians were zealous of Iustice How they painted Iudges The Grecians and Romans What citie is best gouerned Examples of the loue of Iustice Cleon. Aristides I. Brutus Phocion Alexander Augustus Agesilaus Prowes without Iustice is worth nothing The difference between a great and a little king Phillip Traianus â— â—am 8. 5. What causeth kingdoms to flourish God is the author of Iustice What maner of men magistrates ought to be One meane wherby the abuse of Iustice may be taken away The inconuenience that commeth by setting offices to sale Exod. 18. The saving of Alexander and Lewes the 12. Against buyers of offices Aurelianus A meane to preserue policies A pretie comparison Euerie vertue is in the midst of two vices How the thrones of kings may be established in iustice All men haue some knowledge of good and euill and some inward sence of a diuine nature The fruits of Iniustice in the wicked Vertue is to be preferred before all worldlie things Iniustice is a generall vice How many waies a man may be vniust The effects of Iniustice Pericles A notable example for euery ciuil Magistrate Why the life of the wicked cannot be happy A comparison A comparison The wrong conceit which men haue of the wicked that prosper The punishment of sinne is equall with it both for age and time All things are present with God A sure token of a desperate common-welth The miserable estate of France The deniall of Iustice dangerous Phillip Demetrius Henrie king of Sweathland A notable historic of the death of Ferdinando the 4. Notable Iniustice committed by a Prouost of Paris Hugues of Crecy Artaxerxes Alexander Seuerus The punishment of one who sold his masters fauor Of Seueritie Clemencie preserueth a prince his throne Prou. 20. 28. M. Torquatus Ausidius Most cruell seucritie of Piso Augustus Caesar Ier. 22. 3. 5. 2. Chr. 19. 6. Matth. 7. 2. Of the corruption of our age When vertue seemeth to be out of season What Faith and Fidelitie is Of the violating of faith Leuit. 19. 12. Deut. 5. 11. Matth. 5. 34. Whether a forced promise is to be kept A wise man must neuer promise any thing against dutie Psal 15. 4. Lysander a forsworne and deceitfull man We must keep promise with our enimie Of the neglect of fidelitie commeth a custom of lying It is wickednes to conceale the fault of that which a man selleth Lying in a prince is most odious The promise of a prince is tied with a double bond Of the word faith of a prince Of Treason Notable examples A. Regulus Demaratus Augustus Cato Periurie and faithles persons haue alwaies had ill successe Tissaphernes Cleomenes Caracalla The Corinthians Iustinianus the Emperor Rastrix Duke of Cleaueland The cause of the present miserie of France Examples of the entertainment which the ancients gaue to traitors Lasthenes Rymetalces Agis Pausanias Ariobarzanes Iustinian a Genâ—an cause of the taking of Constantinople A famous and heroicall fact of Sultan Solyman Cato commended for his truth Ephes 4. 25. Luk. 10. 37. The memorie of euill things is fruitfull but of good things barren Ingratitude the cause of the sin and death of man No mans life void of Ingratitude The life of the ignorance is vnthankfull God disposeth all thiâ—gs by Iustice The vapors wherwith the eyes of the mind are dimmed Of the ingratitude of great men Reward and honor nourisheth vertue Artes. Impudencie Ingratitude are companions The description of impudencie Dutie and profit are two distinct things A law against vnthankful persons The Storke a gracefull bird The fruits of ingratitude Examples against ingratitude Pyrrhus Circerius A notable historie of an Arabian Turke Baiazet A mean to keep vs from ingratitude Another meane for the same Artaxerxes thankfully accepted a litle water Vertue is a sufficient recompence to it selfe The sleepe of the spirite is woorse than death What Liberalitie is Riches 〈…〉 the waters How riches may be well vsed Aristotles opinion concerning a happie life destitute of bodilie and outward goods A poore man may be liberall Luke 16. 9. How princes passe the limites of liberalitie When the inferior sort passe the bounds of liberalitie About what we are to bestow the ouerplus of our wealth A notable law amongst the Romanes How Epaminondas compelled a rich man to be liberall CimoÌ„ a notable paterne of the true vse of riches Liberalitie most necessarie for princes and great men The lawes of liberalitie A common mischief which foloweth the greater sort The liberalitie of Alexander To the Macedonians To all debtors in his armie To Aristotle To Anaxarchus To Perillus. To an Egyptian Caesar a liberall Prince Antonius a magnificall Prince but voluptuous Archelaus gaue not to the vnwoorthy How Antigonus denied one that was importunate Titus a good liberall Prince A notable precept of Phocylides Ptolemaeus the Thebane Denys the elder Cyrus Pertinax Matth. 25. No wicked thing ought to be iudged profitable Couetousnes hath ouerflowen all Couetousnes will neuer be satisfied Conetousnes like to a dropsie Stratonicus derided the superfluitie of the Rhodians Couetous men compared to Mules The miserable life of couetous men 1. Tim. 6. 10. The fruits of couetousnes How prodigalitie and couetousnes may in some sort be linked togither in one subiect Couetous men compared to hogs Couetous men compared to rats and cundit pipes It is better to be the sheepe than the sonne of a couetous man Examples of the fruites of couetousnes and of prodigalitie Muleasses Polymester Caligula Nero. Against the superfluitie of sumptuous buildings An Italian Monke A cruell murder of a Gentlewoman and of hir houshold Mauritius depriued of the Empire for his couctousnes The Nobilitie of Switserland destroied for the same cause Lewes 11. Calipha How Dionysius punished a couetous wretch How Darius his couerousnesse was beguiled C. Licinius strangled himselfe to leaue his goods to his children Hermocrates bequeathed his goods to himselfe A ratte sold for 200. pence Couetousnes caused Crassus to play on both sides Wonderfull riches Pompey abhorred couetousnes The great couetousnes of a cardinall The cruel punishment of a couetous curate 1. Tim. 6. 10. What magistrates are best liked of couetous princes 1.
commodities to get and treasure vp vertue only And why do we after their example despise all these things and spend that which we account most pretious I meane time that we may be adorned and cloathed with vertue if it cannot make vs hit that marke which euery one so much desireth and seeketh after with such great paine and labour namely that they may enioy some chiefe Good in this world and lead thereby a contented and happy life Be not ouertaken friendly Reader with this smal difficultie which perhaps might cause a grosse and feeble head not well instructed in wisedome to stagger and depart out of the right way Now although the heauenly word onely hath the perfect and sound knowledge of wisedome bicause he is that eternall wisedome it selfe yet man being his workmanship aided with his grace must not leaue of to seeke for to require earnestly of him that gift of the knowledge participation of the secrets of that incomprehensible truth so farre foorth as he may and shall be necessary for him that his soule thereby may obtaine hir permanent and lasting happines Moreouer albeit our soueraigne chiefe Good our perfect contentation and absolute felicitie be onely in heauen in the enioying of that diuine light yet we must not in the meane while albeit we cannot fully possesse that leaue of to seeke without ceasing or giue ouer in any sort to keepe and follow that good and infallible way of vertue which causing vs to passe ouer quietly and to sustaine with ioy of spirite the miseries of mankind and appeasing the perturbations of our soules from whence proceed all the euils that torment vs and making them void of all damnable effects will teach vs to lead a pleasant peaceable quiet life to effect all things woorthy beseeming this certaine hope that we shal one day by the grace of God be framed a new in that eternal most happy contented life Let vs therefore account this world and all the riches thereof as a thing belonging to an other as a straunger and nothing appertaining to those men who beyng regenerated by the spirite of grace haue profited well in the schoole of wisedome Let vs not seeke for friendshippe vpon earth let vs not couete after riches glory honour and pleasure which none but fooles doe extoll desire and wonder at Wee are not of this worlde but straungers onely therein and therefore let vs set all worldly things behinde vs and account them vnwoorthie the care of our immortall soules if we meane not to perish with the worlde by ioyning our selues there-unto Let vs forsake it I say forsake it boldly how precious soeuer it bee that we may aboundantly treasure vp that great sweete and durable wealth I meane vertue which is honoured loued and desired for it selfe onely which is the true and wholesome medicine for diseased soules the rest of the mynde oppressed with care the cause by the will of GOD of that chiefe Good wherein the principall ende of the soule consisteth and the onely assured guide which leadeth to the Hauen so much desired of euery one namelie the contentation of minde Which thing this present Academie doth not onely set before our eyes but also doth saue and keepe vs beyng already entered into this Hauen of safetie agaynst all tempestes if wee will our selues and not spare our labour to reape profite of those learned and wise instructions that are here giuen vnto vs by the preceptes of doctrine and examples of the lyues of auncient vertuous and famous men For first of all wee shall learne hereby to know our selues and the ende of our beyng Secondly wee shall bee instructed in good maners and taught how we may liue well and happily in euery estate and condition of lyfe whatsoeuer Yea we shall finde in the basest and lowest estate which of the ignorant and common sort of people is oftentimes called miserable as much ioy and happinesse as a Monarch can be partaker of in the fruition of his greatnesse yea much more than he if he bee wicked bicause vice in all Estates maketh the possessour thereof wretched and contrarywise Vertue maketh euery condition of life happy Moreouer wee shall see in this Academie that euery one louyng and fearing GOD may obtaine this inestimable Good of vertue and thereby remayne a Conquerour ouer the perturbations of his soule which breede all his miserie remembring this poynt alwayes so farre foorth as the fraile nature of man ayded by the Author of all goodnesse can attayne to this perfection Wee shall learne here how we ought to gouerne our selues wisely and duetifully in all humane actions and affaires and in all charges and places whatsoeuer either publique or priuate whereunto we shall be called We may note here cause of the subuersion and ruine of many Empires Estates and Common-wealths and of the glittering shew and glory of infinite others as also the cause of the wretchednesse and destruction of a great number of men and what hath lift vp others and crowned them with honour and immortall prayse We shall bee taught here the gouernement of a house and familie the maner of the education and instruction of children the mutuall duetie of married couples of brethren of masters and seruauntes how to commaund and how to obey We shall see here the order and establishment of policies and superiorities what is the duetie of the Heads of them of Princes and Gouernours of nations as also what the duetie of their subiectes is Briefly both great and small may drawe out from hence the doctrine and knowledge of those things which are most necessarie for the gouernement of a house and of a Common-wealth with sufficient instruction how to frame their life and maners in the moulde and paterne of true and holy vertue and how by meanes thereof the grace of GOD woorking in them they may runne the race of their dayes in ioy happinesse rest and tranquillitie of spirite and that in the middest of greatest aduersities which the vncertaintie and continuall chaunge of humane things may bring vpon them Nowe bicause the sequele compounded of the sundrie treatises and discourses of this Academy will sufficiently instruct thee in all things aboue mentioned as it promiseth in the fore-front and title thereof I will not dilate this matter any farther but only desire of thee Reader patiently to heare these Academicall students from the first of their discourses vnto the last Their intent was only as thou maiest vnderstand more at large in the entrance of their assembly to teach themselues and next euery one according to their abilitie the institution of good maners and rule of good lining for all ordinarie and common estates and conditions of life in our French Monarchie to the ende that euery member of this politike body brought thus low with euils and beaten with tempestuous stormes might somewhat helpe and profite it by their counsels and instructions And this thou mayest do friendly
Reader if thou takest payns to read well to vnderstand better and which is best of all to follow the precepts instructions and examples which thou shalt find here as also if thou bringest hither a good will and cheerefull disposition voyd of all malicious enuy which at this day is commonly practised by most men of this our age who like to malicious Censorers busie themselues rather in seeking out what to bite at and to reprehend in other mens workes than to draw out and to commend that which is good or to assay to make them better Besides thou shalt haue somewhat to commend in the order of these discourses and in the maner of teaching which is in them For after the handling of that knowledge which is especially necessary for man all those vertues follow which he ought to imbrace and those vices which he is to shun Next he is instructed in that which concerneth house-keeping then in that which hath respect to estates and policies last of all how he may die well after he hath liued well As for the maner of teaching which is diligently obserued by these Academikes thou shalt see that first they prayse that vertue or disprayse that vice which they propound to themselues to discourse vpon that they may mooue and frame mens minds as well to hate the one as to desire the other Then they define that wherof they discourse that the end of the present subiect may be better knowen Afterward they giue precepts to find out the means wherby to attaine to that which is Good and to eschew the euil Lastly they adde examples which are liuely reasons and of great waight to mooue men with delight to embrace vertue and to flie vice Now if thou thinkest that too litle is spoken considering the goodly and large matter here propounded it is not bicause they knew not that the excellencie of euery thing put foorth here is so great and the reasons so aboundant that a man might well make a booke therofby it selfe as many learned men haue done but the chiefe scope and drift of these Inter-speakers was to discourse briefly of such things as are necessarily required in the institution of maners and of a happy life Neuerthelesse it may well be that that which thou findest not sufficiently folowed in one place may be learned in another if thou lookest vnto the end Moreouer they who are here named and who mind to retaine alwayes the name of disciples neuer purposed or presumed to set downe resolutions or to appoint lawes which are necessarily to be kept and may not be changed in any wise by those that are cleere-sighted according to the occurrence benefit of the estate of this Monarchie but grounding their counsels and instructions vpon the soundest and most approoued opinion of the writings of learned men both of auncient and late times and vpon such as drew neerest to the infallible rule of the holy scriptures according to the small measure of graces giuen them from aboue they haue left to euery one following therein the ancient schoole of the Academikes libertie to compare the motiues of the one side with the reasons on the other that the truth of all things might be diligently searched out and inquired after that none through any head-strong conceit should be wedded to priuate opinions and that afterward choise might be made of the best and of such as are most certain therby to order and rule all intents and actions and to referre them to the perpetuall glory of that great Lord of Hierarchies who is the onely cause and chiefe fountain of all Good contentation and happinesse Spe certa quid melius The Contents of the seuerall chapters of this Booke Chap. 1 Of Man Page 10 2 Of the body and soule 19 3 Of the diseases and passions of the body and soule and of the tranquillitie thereof 27 4 Of Philosophie 38 5 Of Vertue 51 6 Of Vice 63 7 Of Sciences of the studie of Letters and of Histories 72 8 Of the Spirit and of Memorie 83 9 Of Duetie and Honestie 92 10 Of Prudence 103 11 Of want of Prudence and of Ignorance of Malice and subtletie 115 12 Of Speech and Speaking 126 13 Of Friendship and of a Friend 136 14 Of Reprehension and Admonition 148 15 Of Curiositie and Noucitie 159 16 Of Nature and Education 170 17 Of Temperance 179 18 Of Intemperance and of Stupiditie or blockishnes 189 19 Of Sobrietie and Frugalitie 198 20 Of Superfluitie Sumptuousnesse Gluttonie and Wallowing in delights 209 21 Of Ambition 223 22 Of Voluptuousnes and Loosenesse of life 234 23 Of Glory Praise Honour and of Pride 245 24 Of Shame Shamefastnes and of Dishonor 256 25 Of Fortitude 265 26 Of Timorousnes Feare and Cowardlines and of Rashnes 277 27 Of Magnanimitie and Generositie 288 28 Of Hope 298 29 Of Patience and of Impatiencie of Choler and Wrath. 308 30 Of Meeknes Clemencie Mildnes Gentlenes and Humanitie 319 31 Of good and ill Hap. 328 32 Of Prosperitie and Aduersitie 338 33 Of Riches 350 34 Of Pouertie 358. 35 Of Idlenes Sloth and Gaming 367 36 Of an Enimie of Iniurie and of Reuenge 378 37 Of Iustice 390 38 Of Iniustice and of Seueritie 402 39 Of Fidelitie Forswearing and of Treason 413 40 Of Ingratitude 424 41 Of Liberalitie and of the vse of Riches 434 42 Of Couetousnes and of Prodigalitie 444 43 Of Enuie Hatred and Backbiting 457 44 Of Fortune 467 45 Of Mariage 478 46 Of a House and Familie and of the kinds of Mariage of certaine ancient customes obserued in mariage 484 47 Of the particular dutie of a Husband towards his wife 500 48 Of the dutie of a Wife towards hir Husband 513 49 Of the dutie of the Head of a familie in other partes of the house namely in the Parentall Masterly and Possessorie part 523 50 Of the dutie of children towards their Parents of the mutuall loue that ought to be among brethré of the dutie of seruants towards their masters 536 51 Of the Education and instruction of Children 549 52 Of the diuision of the ages of Man and of the offices and duties that are to be obserued in them 561 53 Of Policie and of sundry sorts of Gouernments 573 54 Of the soueraigne Magistrate and of his authoritie and office 584 55 Of the Lawe 593 56 Of the People and of their obedience due to the Magistrate and to the Lawe 603 57 Of a Monarchie or a Regall power 615 58 Of diuers kinds of Monarchies and of a Tiranny 627 59 Of the Education of a Prince in good maners and conditions 640 60 Of the office and dutie of a King 652 61 Of a Councell and of Counsellers of Estate 675 62 Of Iudgements and of Iudges 689 63 Of Seditions 703 64 Of the causes that breede the change corruption c. of Monarchies and Policies 716 65 Of the preseruations of Estates and Monarchies and of remedies to keepe them from sedition 730 66
might refer all to the glorie of the diuine maiestie and to the profit and vtilitie as well of themselues as of their country And yet in the meane while these noble toward youths were not depriued of other exercises meete for them which as the diuine Plato saith are very profitable for this age and helpe much to quicken the spirits of yoong men and to make their bodies which are weake by nature more strong and apt to sustaine trauell as namely to ride horses to run at the ring to fight at barriers to applie themselues to all kind of weapons and to followe the chace of beasts All which exercises this wise and ancient Knight did intermingle with their earnest studies by way of recreation himselfe standing them in steade of a maister For in such exercises he was as fully furnished as is to be wished in a man of valure and actiuitie insomuch that he was more expert than many of our time who make no other profession Now this schoole hauing been continued for the space of sixe or seauen yeeres to the great profit of this nobilitie of Aniou the fower fathers on a day tooke their iournie to visite this good old man and to see their children And after the vsuall welcome which is betweene kinsfolks and friends they discoursed togither of the corruption which then was in all estates of France wherevpon they foresawe as they said some great storme at hand if euerie one did not put to his helping hand for the correction and reformation of them but chiefly the secular power authorised of God for this purpose They alledged for witnes of their saying many examples of ancient estates common-wealths and kingdoms which were fallen from the height of glorie and excellencie into a generall subuersion and ouerthrow by reason of vices raigning in them vnpunished And thus continuing their speech from one thing to another they fell in talke of the corrupt maners that might particularly be noted in all and those maintained by authoritie and with commendation insomuch that both great and smal endeuored to disguise vice with the name of vertue In fine they were of opinion to heare their children discourse heervpon that they might know and iudge whether they had profited so wel in the institution of good maners the rule of good life by folowing of vertue and by the knowledge of histories the patterne of the time past for the better ordering of the time present as their maister who was present at the discourses of these ancient gentlemen did assure them by intermingling the praises of his schollers in the midst of their graue talke and vaunting that they were well armed to resist the corruption of this age For truly vertue purchased and gotten by practise is of no lesse power against all contagion of wickednes than preseruatiues well compounded are of force in a plague time to preserue in good helth the inhabitants of a countrie and as heeretofore that famous physicion Hippocrates preserued his citie of Coos from a mortalitie that was generall throughout all Grecia by counselling his countrymen to kindle many fires in all publike places to the end thereby to purifie the aire euen so whosoeuer hath his soule possessed and his hart well armed with the brightnes and power of vertue he shal escape the dangers of corruption and eschew all contagion of euill maners But returning to the intent and desire of our good old men bicause they had small skil in the Latine tong they determined to haue their children discourse in their owne naturall toong of all matters that might serue for the instruction and reformation of euerie estate and calling in such order and method as themselues with their foresaid maister should thinke best For this purpose they had two howers in the morning granted vnto them wherein they should be heard and as much after dinner which was to each of them one hower in a day to speake in You may ghesse gentle readers whether this liuely youth did not bestow the rest of the day yea oftentimes the whole night vpon the well studying of that which they purposed to handle and with what cheerfulnes of hart and willingnes of mind they presented themselues before the honorable presence of their fathers who were so greatly delighted in hearing them that for the most part in stead of fower howers a day before mentioned they bestowed sixe or eight For after they had heard the two first discourse one morning they had not the patience to refer the rest of that matter vnto the afternoone when the other twain of their children should be heard but commonly commanded them presently to enter the lists and to proceed as being iealous ouer their glorie in regard of their companions In this commendable maner of passing their time they continued certaine daies But the sudden and sorrowfull newes of the last frantike returne of France into ciuill war brake vp their happie assemblie to the end that these noble youths betaking themselues to the seruice due to their prince and to the welfare and safetie of their countrie might make triall of their first feates of armes wherein they wanted neither readines nor valure of hart which being naturally in them was also increased by the knowledge of philosophie The studie whereof resembling as Plato saith to a separation of the soule from the bodie standeth wise men in stead of an exercise to die without feare when dutie requireth it and causeth them to esteeme of death as of the cause of the true and perfect good of the soule For which reason Socrates Xenophon Architas Thucidides Thales Epaminondas and a million of other famous men learned philosophers and historiographers hauing charge of armies neuer doubted or feared in any sort to offer themselues cheerfully vnto all perils and dangers when the question and contention was for publike benefit and safetie and in a iust war without which a wise man neuer ought to fight Yea I dare boldly say that the greatest and most famous exploits of warfare were atchieued for the most part by them and their like Which serued well for a spurre to our yoong Angeuins to cause them to vndertake this iournie with ioy and cheerfulnes of spirit being resolued to follow with all their might the examples of such great and notable personages as histories the treasurie of time did call to their remembrance When they were in the campe each of them according to his particular affection ranged himselfe vnder sundry cornets of great Lords and good captaines But as we said in the beginning after news of the peace proclaimed which was so greatly looked for and desired of all good men they labored foorthwith to meete togither knowing that their ioint-returne would be acceptable to their friends especially to that good olde-man by whome they were brought vp Moreouer they deliberated with themselues as soone as they were arriued at the old mans house to giue their fathers to vnderstand thereof to the end
generally so manie wonderfull works vnder the cope of heauen I cannot maruell enough at the excellencie of Man for whom all these things were created are maintained and preserued in their being and moouing by one and the same diuine prouidence alwaies like vnto it selfe AMANA There is nothing more certaine than this that all things whatsoeuer either the eie can behold or the eare heare were created for the benefit profit and vse of man and that he was made excellent aboue all things to rule ouer them yea the very Angels are sent to minister for their sakes which shall receiue the inheritance of saluation ARAM. Oh vnspeakable and heauenlie goodnesse which hast created man little lower than thy selfe and crowned him with glorie and worship But tell vs I pray thee ACHITOB more particularly what this great and principall worke of nature Man is to what end his being was giuen him and how he hath shewed foorth the fruits thereof For it â—â—st needes be that there is something in him greatly to be woondered at seeing all things were created to serue and obey him ACHITOB. Truely yee haue reason companions to begin our happie assembly with that knowledge which we ought to haue of our selues as being the storehouse of all wisdome and beginning of saluation wherof we may haue an assured testimonie from that father of Philosophie Socrates who beholding the first precept written at Delphos in that temple of Apollo which was so renowmed throughout Graecia namely Know thy selfe was foorthwith driuen into a very deepe cogitation and being rapt with contemplation of spirit he began from that time forward to doubt and to inquire of himselfe Wherupon contemning that way which all the Philosophers of his time who busied themselues about nothing but onely in finding out the causes of naturall things and in disputing curiously of them he gaue himselfe wholie to the knowledge of himselfe I meane of his soule which he maintained to be in deed man and by disputuation to intreat of the soueraigne good thereof and of vertue By which meanes the gate of wisedome was opened vnto him wherein he profited in such sort that according to the oracle at Delphos he was called of all men the wise the iust the prince of Philosophers and father of Philosophie And surely out of his sayings which being more diuine than humane were written by his disciples all other Philosophers haue drawne their knowledge Heraclitus another excellent man minding to giue out in speech that he had done some notable act woorthy of himselfe said I haue sought my selfe Which beginning truely is verie necassarie for man as being a guide to leade him to the true knowledge of God which is a heauenly gifte of God and peculiar to his And this is learnedly taught vs by the same Socrates where he saith that the dutie of a wise man is to seeke out the reasons of things that in the ende he may finde that diuine reason wherby they were made and hauing found it may worship and serue it that afterward he may enioy it and reape profite thereby Moreouer he addeth that the perfect knowledge of ones selfe which consisteth in the soule is in such sort ioined with the knowledge of God that the one without the other cannot be sincere and perfect And for the same reason Plato his disciple who for the excellencie of his writings was surnamed the Diuins saith that the perfect dutie of man is first to know his owne nature then to contemplate the diuine nature and last of all to bestow his labour in those things which may be most beneficiall to all men Ignorance of a mans selfe saith Lactantius and the want of knowledge wherefore and to what end he is borne is the cause of error of euill of leauing the right way to follow the crooked of wandring out of the plaine way to walke in the ragged and vneeuen way or vpon a dangerous and slipperie mountaine and lastly of forsaking the light to walke in darknes Now if we account it a shamefull thing to be ignorant of those things which belong to the life of man surely the not knowing of our selues is much more dishonest Let vs then consider what man is according to that meane knowledge which by the grace of God we are endued withal not staying in those curious definitions which the Philosophers haue made Man is a creature made of God after his owne image iust holy good and right by nature and compounded of soule and body I say of soule which was inspired of God with spirite and life and of a perfect naturall bodie framed of the earth by the same power of God In this sort man had his beeing of the eternal workmaster of the whole world of whom he was created by his incomprehensible goodnes to be made partaker of his immortalitie and permanent felicitie for this onely ende to set foorth the glorie of his Creator and to speake and do those things that are agreeable vnto him through the acknowledgement of his benefits From which ende man being fallen of his own free wil through ingratitude and disobedience was bereaued of all those ornaments which he had receiued before of God and in steede of righteousnes and holines all iniquitie filthines and vncleannes entred into him wherby he was made the slaue of sinne and of death from whence all those miseries had their beginning wherewith the life of man is ouerwhelmed His soule also was wrapped with infinite hurtfull passions and perturbations which worke in it a continuall disquietnes and his body became subiect to innumerable trauailes and violent vntowardnes Of which corruption the ancient Philosophers had great and assured knowledge but the first and true cause therof which was sinne and the voluntarie fall of man with his restoring vnto grace by the vnspeakeable goodnes and mercie of his Creator from whence he was fallen were alwaies hidden from them as we shall see anon as also from an infinite number of men who liuing holily according to the world neuer had the perfect knowledge of God in his eternall sonne As for any good thing whatsoeuer they vttered or found out it came through earnestnes of studie by discoursing and considering in the reasonable part of their soule of those things which offred themselues to their minde But forasmuch as they were not wholy ouerwhelmed in euery part of reason and yet had no knowledge of the heauenly word Iesus Christ they vttered many things contrarie one to another and in the midst of their great and woonderfull skill according to that saying of the Scripture who hideth his secrets from the prudent and reueleth them to babes they had a continuall troubled spirit wandring here and there aswell in the seeking out of themselues and of the causes of naturall things as of those things which are aboue nature And truely the reason of man naturally ingraffed in his hart which so farre foorth
matter of these motions are opinions affections and inclinations which being considered in their owne nature are through sinne wicked and corrupt throughout the soule yea the blossome and roote of them proceed from our owne substance to the end as Plato saith that no man should thinke God to be the cause of euill Now albeit these passions thus defined by the philosophers are many in number yet drawing neerer to the truth we may comprehend and diuide them all into two principall kinds The first kind shall be that which we beleeue by faith the other according to our opinions and affections Vnder the first we comprehend that which euerie one beleeueth thinketh and desireth concerning diuine and heauenlie things as of true righteousnes of the immortalitie of the second life and of the iudgement to come Vnder opinions and affections is comprehended whatsoeuer respecteth and concerneth earthlie things this life maners gouernment of a houshold of a common wealth and generally al humane inclinations and actions As touching that which we beleeue by faith we are led thereunto and stirred by the weake instinct and feeling of the diuine nature imprinted in euery soule which after a sort mooueth man to aspire vnto and to desire the true and souereigne good and which being more power-full and of greater efficacy in some than in others causeth the better sort to delight also in the same good Neuertheles it is proper to euery mans vnderstanding not to hold a stedfast and sure way in seeking out the truth but to wander aside into diuers errors as a blind man that walketh in darknes and to fill it selfe rather with lies and with a continuall desire and curiositie of new vnprofitable and superfluous things than to content it selfe simplie with the truth insomuch that finally it misseth of all But to the end we be not of this number we ought to hold fast the infallible rule of the holie scriptures which gift we are to aske hope wait and seeke for in the onely grace and mercie of that Spirit which indighteth them and to looke for the full opening of these treasures in the second and eternall life As for the second kind of our passions properly called perturbations according to the philosophers from whence all the euils and miseries of mankinde proceed and whereof we minde chiefely to speake they are but affections and inclinations which come from our will corrupted by the prouocations and allurements of the flesh and which wholy resist the diuine nature of the reasonable part of the soule fastening it to the bodie as Plato saith with the naile of pleasure Which passions the mind of man commonly beholdeth cleerly enough when it applieth it selfe thereunto if it be not altogither peruerted and depraued yea by the grace and helpe of God the mind is able to confirme it selfe against any passion through the discourse of reason before it be in force and during the vehemencie thereof to fortifie it selfe against it And although the passion be contrarie to reason and haue for hir onely scope pleasure and the feare of griefe which can preuaile greatly with man yet reason by the meanes of Gods grace can both easily constraine maister and compell all passions in such sort that they shall take no effect and also bring to passe that whatsoeuer is rashly desired shall be ouercome by the discourse of prudent counsell And for this cause we say that the first motions are not in our power but that the euent and issue of them is in some sort Likewise reason doth not wholie quench and extinguish all passions which cannot possibly be performed in the nature of man but repelleth and hath the vpper hand of them as the precepts of doctrine and infinite examples of the liues of ancient heathen and pagan philosophers do learnedly teach vs. Which thing as it ought to cause many at this day to be ashamed who vaunt themselues of the name of Christians so it condemneth them in a fault not to be excused before the iust iudgement of God bicause those men being destitute of the perfect knowledge of God which they say they haue far excelled and surpassed them in the bridling ouercomming and killing of so many pestiferous passions as compasse the soule about as we may handle elsewhere and see examples thereof worthie of eternall remembrance when we shall discourse particularly of vertues and vices In the meane while we may learne of Cicero the father of Latine eloquence whose skill in ioining philosophie with the art of Rhetorike was excellent and who in my iudgement handleth this our present matter more profitably than any other of the ancients that all the aboue named euill passions are perturbations which if they be not maistered by reason depriue man of the soueraigne good of the soule which consisteth in the tranquillitie therof Moreuer he saith that through ignorance basenes of minde they proceed onely of the opinion of good or euill either present or to come which we imagine to be in the vnperfect and transitorie things of the world and which are accompanied vnseparably either with good or euill In respect of good things we are caried away with a vehement desire or coueting of them besides an immoderate ioy in them in regard of euil things we are oppressed with feare and sorrow And these are the foure springs of all vices sins wherein men plunge themselues during this life and vnder which all perturbations are comprehended which fill the soule with endlesse trouble and disquietnes causing man to liue alwaies vncontented and to finde euery present kinde of life burthensome and so to seeke after and to desire another But as fearefull men saith Plutark that excellent philosopher schoolemaster to that good Traian and they that are at sea subiect to casting thinking they shal be better in one place than in another go from the sterne to the stem then to the bottom of the ship afterward to the highest part frō thence go into the skiph and in the end returne into the ship without any amendment of their euil because they carrie alwaies about with them both feare griefe so the alteration of life of worldly conditions and estates into others doth not purge but rather increase the perturbations diseases of the soule if first the cause of them I meane ignorance of things the imperfection of reason be not taken out of it These are the mischiefes which trouble both rich and poore these are the miseries which wait vpon great and final bond and free yoong old Thus is the spirit of sick persons vexed and that continually One while the wife is troublesome the physition vnskilfull the bed vneasie the friend that visiteth importunate he which visiteth not proud but being once healed they finde that whatsoeuer was irksom vnto them before now pleaseth them But that which health doth to the diseased body the same thing
euer came neere vnto his diuine knowledge of eternall things We see then how we must be the disciples of philosophie all our life time Now as there is nothing wherin a master builder reioiceth so much after he hath laid a good foundation of some great worke as to see the progresse and proceeding thereof so after we haue laid our first happie resolution as is said of attaining to the knowledge of philosophie and haue tasted of the first principles of hir holesome fruits it will turne to our great contentation and occasion of proceeding when we see and perceiue that we profite and amende by this studie This will appeare vnto vs by the consideration of our present works and actions being compared with the former and by the diminishing and qualifiying of our wicked passions and naturall inclinations which the profession of this science will vndoubtedly worke in vs. For as we take it for a good signe when a disease remooueth into some parts of least account so when our vices are changed into more meeke and soft passions it putteth vs in hope that we shall wholy deface them afterwarde The right and perfect way hereunto is to enter deepely into our selues and to take a perfect and sound knowledge of our naturall hurtfull and most vehement inclinations by comparing one with another Next as a good and expert Phisition before he dealeth with dangerous diseases beginneth with gentle preparatiues we are first to correct lesser faults that after we may the easier ouercome the greatest For it is certaine that by such an exercise and custome of keeping our selues from things that are after a sort excusable yea that are permitted and lawfull it will be farre more easie for vs afterward to amend abstaine from vnlawfull things After we haue thus reformed our selues we shall wholy forsake small imperfections which will be easie for vs to do and make no more reckoning of little offences as those which we shall auoid altogither From thence we shall come to consider and to discouer better the nature and cause of our greater and more hurtfull passions together with their vglines and deformitie Then labouring to diminish their force by eschewing prudently the causes of them and by cutting oft one branch now and then another we shall in the end woonder to see how reason perfecteth in vs hir office of commanding absolutely ouer all the perturbations of our soule I meane so farre foorth as humane frailtie aided by God can as I said before attaine to perfection Then may we truely call our selues Philosophers when by our owne example we make it knowne that the life of man at all times in al places in all passions and generally in all affaires receiueth the vse of Philosophie Now after we haue well profited through so great diligence watchfulnes through such industry of minde and continuall studie I meane after we are become better than we were before by reason of the tranquillitie of our soules purged from perturbations we must be carefull that this our commoditie redound also to others as the commandement of God and natural dutie binde vs thereunto Then I say we shall haue attained to the perfection of this goodly knowledge when we are seruiceable to our neighbors brethren and countrimen not of vaine glory or for terrestriall riches but for the loue of vertue onely which of it selfe is a goodly recompence for it selfe being ioined with a happy expectation of heauen But let vs note farther for the last point of our discourse whereof I haue already briefely spoken that one of the surest meanes which we can take to come to a true knowledge of Philosophie is not to esteeme at all but rather to contemne whatsoeuer is subiect to corruption and is in the power of variable fortune as the Philosophers vse to speake namely vainglory worldly wealth and other earthly goods forasmuch as the desire of getting keeping and increasing them is that which carrieth vs away most and which hindreth euery other good and vertuous inclination Therefore let vs freely forsake all such things let vs withdraw our mindes from all by-thoughts and dispise all earthly discommodities yea let vs patiently sustaine all greefe that we may yeelde our selues wholy to the studie of Philosophie which is the cause of so many good things Crates the Theban forsooke his patrimonie of eight talents which according to the common computation amounteth to foure thousand eight hundred crownes that being deliuered from the care of hous-keeping and of guiding his goods he might follow the studie of philosophie with greater libertie Anaxagoras for the same cause suffered his lands to lie waste and after long studie returning to his house and finding it altogether fallen into ruine and desolation he said if these things had not perished I had perished as if he had said that he should neuer haue gotten the treasure of knowledge which was the ornament of his minde if he had giuen himselfe to gaine and to gather goods Democritus Abderita being verie rich as may be gathered by the feast which his father made to that innumerable armie of Xerxes who came into Graecia which consisted as Herodotus writeth of more than two millions of fighting men gaue all his patrimonie to his countrey reseruing to himselfe but a little some of money to liue withall that he might haue the more leasure to studie philosophie for which cause he went to dwell at Athens Euclide of the towne of Megara being verie desirous to heare Socrates dwelling at Athens betweene which two cities the warre was so cruel that no Citizen of the one citie durst be seen in the other without ineuitable danger of death if he were knowne had notwithstanding so great loue to wisedome that although he were an Ethnick and doubted of a second life yet he preferred the desire of knowledge before the care of his life and being apparailed like a woman went once in two daies to Athens and abode there all night to heare Socrates who commonly spent the most part thereof in discoursing of wisedome and then returned againe about the break of the day Now to conclude our present treatise we will hold this that onely philosophie can giue vs certaine knowledge teach vs how we may inioy in this life our onely soueraign good which is the rest and tranquillitie of our soules Yea she is vnto vs in stead of a guide to lead vs to the eternall fruition of our supreame and euerabiding good which is promised and purchased by the blood of the immaculate Lamb in that second and most happie life And as Plato said speaking by the mouth of Socrates that they onely shal attaine to the kingdom of heauen with God who end their daies in this life purged by philosophie so shall it be by the vnspeakable loue of this eternall wisedome that we shall be purged clensed and saued Yea through the expectation of this
that the studie of letters is rich and vndoubtedly giueth vs the knowledge of things Moreouer nothing may be compared to sciences which comfort vs in our life time and cause vs to liue after death ASER. O science saith Plato how would men loue thee if thou wert knowne Fire and aire are not more necessarie for life than is the art and rule of good liuing which is shewed vnto vs by learning And as health is the conseruation of the bodie so is doctrine the safegarde of the soule But we are to vnderstand more amply of thee AMANA what is the greatnes and beautie of sciences AMANA Whatsoeuer is profitable not onely for a house and familie for a citie and nation but generally for all mankinde may well be accounted deere precious and woonderful as so excellent a thing ought to be bought with all that a man hath especially if it be the true substance of all happines and felicitie and the efficient cause of prudence which is an excellent guide for mens actions to make them woorthy of an immortality What can one desire more than profite pleasure and honor which are those things wherewith all men are commonly led The treasure of Arabia and India may well bring some pleasure to man but yet alwaies vnperfect seeing all riches is of it selfe blind bringeth no light to the soule but receiueth hir brightnes from the soule when it is framed according to vertue Great and proud armies may by notable victories procure to themselues renowm and glory but blame woorthy a title of honor but forced and vniust if their enterprises are not grounded vpon equitie iustice The marchant sailing on large and terrible seas may reape profite by his trafficke but bought with the perill of his life and hazard of his certaine patrimonie Neither can this be done except he haue first laide a good ground of his voiage vpon a sure discourse of reason and vpon the direction of a good and wise pilot Now of all these things thus poore of themselues and begging all their ornaments else where what certain ioy true honor or great profite may a man chalenge to himselfe and not rather looke for a sodaine change of them into a woorse estate than they were in before through the inconstancie and vncertaintie of mans nature Where then shall we seeke for these great and rare properties to finde that which of it selfe will be vnto vs profitable pleasant and honorable altogither and that not for an instant but for euer Truely in science or knowledge which first is able to mollifie mans nature being before sauage and wilde and to make it capable of reason secondly frameth and setleth his iudgement that he may passe the course of his daies in al tranquillitie of minde to the profite of many lastly causeth him to die in honor with certaine assurance of eternall life and happines It is knowledge that maketh man prudent for doctrine bringeth foorth prudence and worketh vnspeakable pleasure in his soule For the searching out of the truth is the proper worke and perfection of the spirite neither doth any delight come neere to that which a man taketh in learning It is science which guideth mens iudgements whereby their chiefest deliberations and counsailes are executed aswell in feats of war as in the establishment and preseruation of lawes kingdoms monarchies commonwealths cities and peoples likewise in the regiment and gouernment of all worldlie affaires either generall or particular which are well or ill guided according as he that manageth or gouerneth them is instructed To this purpose Seneca saide that they who being destitute of knowledge did learne onely by experience to gouern publike affaires although they were borne with a diuine and happy spirit yet both late and to the detriment of their common-wealth they would in the end become good gouernors of the people As contrariwise they that should come thereunto being garded with the precepts of knowledge so they caried a good minde woulde quickely and without paine become woorthy of their charge O wisedome saith Cicero the guide of our life the onely cause of vertue and enimie tovice what should not we only but euen all the life of men be without thee Thou hast builded townes thou hast gathered together dispersed and wandering men that they might liue in a societie of life and in common friendship Thou compellest them to come togither first by keeping all in a house and by mariage then by the common vse of words and speech Thou hast beene the inuentresse of lawes and the mistres of maners and discipline We haue no recourse but to thee in our afflictions we craue aide and succour of thee we put our selues wholy into thine armes Truely one day well and iustly spent according to thy holie precepts is to be preferred before an immortalitie of time consumed in wickednes and vice With what riches shall we furnish our selues rather than with thine which hast liberally giuen vs the meanes to obtaine tranquillity in this life and hast taken from vs all feare and terror of death Briefely we may be assured that science is the onely diuine and immortall qualitie in vs and that infallible rule which bringeth both peace and warre to their perfect proportion without which whosoeuer goeth about to frame any glorious or happy building doth asmuch as if he should vndertake to sarle in the midst of the sea without a rudder or walke through vnknowne places without a guid Now the ancients knowing the greatnes difficultie of knowledge and that it cannot be obtained as it falleth out in all great matters without great paine and trauell that their labor might become profitable vnto vs they I saie who had spent their life euen with sweating in seeking out the secrets of nature and were desirous to ease mans studie who otherwise is inclined from his youth to pleasure rest haue diuided science for vs into diuers parts Which they did to this ende that step by step according to the nicenes of our spirits euen as our bodies are first nourished with milke and then with stronger meats we might finde therein apt and conceiueable foode and in the ende be made partakers of the secrets of perfect wisedome euery one according to his capacitie and need expecting the full vnderstanding thereof in the immortality of that second and most happie life First then al arts and sciences handled by reason were diuided into three principall kinds into Philosophie Rhetoricke and Mathematicke Afterwards ech of these sciences was diuided into three other parts and kinds Philosophie into Moral Logicall and Physicall or Naturall Rhetoricke into Demonstratiue Deliberatiue â—udiciall Mathematick into Arithmetick Musick and Geometry Since that for greater facilitie and that it might be more easie to learne all humane philosophie hath beene reduced into art as we haue it at this day from whence the name of liberall arts came bicause they are woorthy beseeming a free
woonderfull works continued in the memorie of men For this cause Zeno being demanded how a man might become happie answered if he drew neere vnto and haunted the dead meaning thereby if he read histories and endeuored to learne their good instructions that haue gone before vs. Ptolemie also asking one of the wise interpreters wherein a king ought to exercise himselfe In the knowledge quoth he of things which haue been done and in reading books of things which daily offer themselues or which are fit for present affaires and lastly in searching out whatsoeuer is written for the preseruation of kingdoms and correction of maners And truly they that are exercised in the vnderstanding of histories although they be but yoong yet in knowledge of worldly matters they become like to the aged and gray-headed as contrariwise they that are ignorant of things done and past before their being remaine alwaies children and euen within their owne countrie where they were borne they are in the same estate in respect of knowledge that forreners are If we yet desire more testimonies from amongst the ancients of the honor loue zeale and ardent affection which they bare towards the studie of good letters and how the chiefé glorie of all their heroicall and noble acts doth of dutie belong to science we read of Phillip king of Macedonia that when Alexander was borne to him he gaue thanks to God not so much bicause he had this sonne as bicause he was borne in the time of so wise a philosopher as Aristotle was whom he made his schoolmaister Of him Alexander learned many goodly sciences as well in philosophie as in physicke and namely those Acroamaticall sciences that is speculatiue and such as could not be learned but by hearing a teacher Of which Sciences this great Monark was iealous and taken with so greedie a desire that hearing how Aristotle had published certaine bookes he wrote a letter vnto him in this maner Alexander sendeth greeting to Aristotle Thou hast not done wel to publish these bookes of speculatiue sciences forasmuch as we shall haue nothing aboue others if that which thou hast taught vs priuately come to be published and communicated to all For I would thou shouldest know that I loue rather to excell others in the vnderstanding of high and notable things than in power How greatly this excellent prince alwaies loued knowledge appeereth sufficiently by the exceeding liberalitie and gifts wherewith he honoured the maisters and teachers thereof as we may somewhat touch it heerafter as also in that he alwaies caried Homers Iliads about him which vsually he laid vnder his pillow naming it the nourishment and preseruer of warlike vertue Caesar in the midst of his campe had his commentaries in his bosome and that time which he spared from fighting he bestowed in reading and writing holding a launce in the left hand and a pen in the right We see in these two mightie and sacred princes and in infinite other great personages both Greekes and Romanes the woonderfull effects of knowledge which conducted them to the top of all honor felicitie and prosperitie Xenophon the disciple of Socrates serueth for another witnes who being guided by an vnspeakable prudence and prouidence gotten in the studie of philosophie brought an armie of a thousand footmen out of Persia into Greece going ouer the foords of fiftie riuers and through the midst of a hundred thousand enimies pursuing him and yet his aray was neuer broken albeit he fought with them sundry times Besides if we are desirous of testimonies of the incredible delight which the studie of any science worketh in mens soules touched with the zeale of knowledge we read of Nicias the painter how he tooke such great delight in his works that oftentimes he inquired of his seruants whether he had dined or no. Archimedes drawing his geometricall figures vpon a table was as it were by force drawne away of his seruants that he might annoint himselfe with oile according to their custome before he did eate and during the time of his annointing he would trace new figures vpon his bodie Socrates was seene standing a whole summers day for the space of 24. houres continually in contemplation and discoursing in his mind which was when he drew this conclusion out of his thoughts that There was but one only God and that the soule was immortall The Emperor Charles the fourth going on a day to a College in Praga to heare the disputations of vertue that were there remained aboue fower howers on foote in hearing them And when his courtiers to whom he was wearisom told him that it was time to sup he answered that It was no more time for him and that he had supped Robert king of Ierusalem and Sicilia a very learned prince was so affectionated to letters that he oftentimes said that if he were to lose either his kingdoms or his learning he would choose rather to be depriued of them than of knowledge What greater testimonie of loue toward Science can one desire than that of Ptolemie Philadelphus that vertuous king of Egypt who with incredible charges gathered togither into his librarie fiue hundred thousand bookes and purposely caused seuentie and two of the most learned and religious men of Iudea to come and translate the holie Bible out of Hebrew into Greeke And surely we should be too vngratefull towards our princes if amongst so many famous men we should leaue no place for that great Emperor and king Charlemaine who was skilfull in the Greeke and Latine toongs and who in fauor of those toongs and of the louers of knowledge erected the Vniuersitie at Paris and that at Pauia according to the patterne of those places of learning which were at Athens Francis the first a prince of most famous memorie so loued and fauored letters and the professors of them that he deserued the name of the restorer of sciences and good arts sparing neither care nor meanes to assemble togither bookes and volumes of sundry sorts and of all languages for the beautifying of his so renowmed a librarie which was a worthy monument of such a magnificall monarke whose praise-worthy qualities we see reuiued in our king treading in the selfesame steps Now to conclude our present discourse we learne heereby to despise all earthly goods for the obtaining of knowledge which of it selfe is truly profitable delectable and honorable altogither and whereby we are taught how to liue and die well and happily And bicause that arts and sciences consist of many parts let vs apply our minds to the studie and contemplation of those which togither with delight do also draw vs to that which is our proper and peculiar good namely to the knowledge of truth and vertue which worke in vs alwaies an affection and zeale to follow them and cause all arts and sciences teaching other things to be esteemed base mechanicall and
the end well propounded and yet men erre in the meanes to attaine vnto it and contrariwise it falleth out oftentimes that the meanes are good and the end propounded bad So that it is from this liuely and euer-flowing fountaine which is the cause of al good from whence we are to looke for the perfect knowledge of our dutie and the ends and meanes whereby to execute it to the glorie of God and to the good and profit of our like And from this generall vertue and fountaine of honestie and dutie fower riuers issue and spring called morall vertues namely Prudence which is as a guide to the rest and knoweth what is profitable for it selfe for others and for the common-wealth Temperance the mistres of modestie chastitie sobrietie and vigilancie and of all order and mediocritie in all things Fortitude which maketh a man constant patient couragious hardie and readie to enterprise high great profitable and holie things and Iustice which is the bond and preseruation of humane societie by giuing to euery one that which belongeth vnto him by keeping faith in things promised by succoring gladly the afflicted and by helping euery one according as abilitie serueth Which vertues are the true and certain goods of the soule whereby all actions are directed according to dutie as we shall speake particularly thereof heerafter In the meane while let vs enter into the examples of the ancients and see how exactly and inuiolably they obserued all points of dutie choosing rather to sacrifice their liues than to infringe and breake any of them much more contemning all other weaker occasions wherwith lewd and base-minded people suffer themselues to be easily corrupted And first touching the first point of dutie naturally imprinted in the soules of the greatest infidels which is to acknowledge some diuinitie with what zeale although inconsiderate and rash did the ancient heathens and pagans precisely obserue their paganisme euen to the sacrificing and cheerfull offering vp of their owne children to their gods as we read of the Carthaginians What say I their children yea oftentimes themselues whereof Calanus an Indian Gymnosophist serueth for a witnes who seeing himselfe old after he had offered sacrifice to the gods bad Alexander the Great farewell with whom he came to Babylon and tooke his leaue also of all his other friends Then lying along according to the custome of his countrie vpon a little pile of wood which he had prepared for that purpose he caused fire to be put vnto it and so burned himselfe for a burnt-offering to his gods not stirring at all but continuing with such a wonderfull constancie that Alexander who was present confessed himselfe to be vanquished of him in greatnes of hart and magnanimitie of courage Who will not admire the strict obseruation of the ancient religion of the Egyptians Graecians and Romans mooued with a desire of yeelding the dutie of their being to the honor of a diuine nature But for shortnes sake and not to wander farre from the subiect of our assemblie I passe it ouer with silence Heere I will onely alledge one notable example of the Iewes who were more zealous professors of their law than euer were any people Caius a Romane emperor sent Petronius into Syria with commandement to make war with the Iewes if they would not receiue his image into their temple Which when they refused to do Petronius said vnto them that then belike they would fight against Caesar not weighing his wealth or their owne weakenes and vnabilitie We will not fight quoth they but had rather die than turne from the lawes of our God And foorthwith casting themselues on the ground and offering their throtes they said that they were readie to receiue the blow In this estate as Iosephus reporteth it they remained for the space of fortie daies letting slip the time which then was of sowing their grounds Which caused Petronius to defer the execution of his charge and to send the declaration of these things vnto Caesar whose death rid the Iewes out of danger Now we are to consider with what burning affection the ancients imbraced common benefit and safetie seeking to profit all men according to the true dutie of a good man but especially their countrie in whose seruice they thought it great happines to lose their liues For truly besides the sweet affection which nature hath imprinted in our harts towards our countrie and the conformitie of humors which commonly is found in our bodies with that heauenly aire wher we haue our first breathing which seemeth to be a mutual and naturall obligation the reason of all humane right and the religion of diuine equitie besides the dutie of conscience bind all persons to serue the publike wealth of their countrie to the vttermost of their power and that so much the rather bicause that vnder it the life honor and goods of euery particular man are comprehended This reason caused Cato of Vtica a Consul and noble Romane to answer one of his friends who was come to giue him thanks for defending him in iudgement from a false accusation that he was to thanke the Common-wealth for whose loue onely he did spake and counselled all things This also made him to vndertake the sute for the office of Tribuneship of the people that he might resist the faction of Pompey by whom he saw Metellus set on worke to sue and seeke for the same office for the assurance of his affaires and strengthening of his league Now is the time quoth Cato to his friends wherein I must imploy and bestow the power of such an office and of so great authoritie as a strong medicine in time conuenient and vpon necessarie causes and either ouercome or die honorably in the defence of common libertie So likewise he opposed himselfe as much as he could against all nouelties and alteration of affaires betweene Caesar and Pompey And when the selfesame Pompey being desirous to win him to himselfe sought to bring it to passe by alliance and thereupon demanded two of his neeces in marriage one for himselfe and the other for his sonne Cato without any longer deliberation answered him presently as being netled that caried backe the message that he should returne to Pompey and tell him that Cato was not to be taken by the meanes of women Which was not bicause he would not haue him esteem greatly of his friendship which he should alwaies find in him to be more sure and certaine than any alliance by marriage so that he onely sought after and did things honest and iust but at this time he would not giue hostages at Pompeies pleasure against the Common-welth Afterward the affaires of Rome being brought to such necessitie through corruption of monie and by vnlawfull and forceable meanes in procuring publike places of authoritie many Senators being of opinion that Pompey was to be chosen sole and onely Consul Cato also was of the same mind saying that men ought
and impietie as well of the monarks themselues as of their people Now if fortune turne hir selfe about and set hir selfe neuer so little against an ignorant person he is straightway ouercome with a thousand perturbations and vrged with despaire as being only grounded before vpon the vaine and weake hope and confidence in externall and vncertaine goods Perses king of Macedonia and one of the successors of Alexander the great in his great conquests but not in his vnspeakable vertues was ouercome in battel by Paulus Emilius chiefe captain of the Romans was led towards him Emilius as soon as he saw him arose from his seate and went forward to receiue and honor him as being a great personage and fallen into that mishap by the hazard of fortune But Perses being wholie beaten downe through faintnes and basenes of mind cast himselfe at his feete vpon the ground with his face downeward vsing such abiect requests and supplications and so vnbeseeming the vertue of a king that the Conqueror could not abide them but said thus vnto him Alas poore ignorant man as thou art how dost thou by discharging fortune accuse thy selfe in this sort to be the onely cause of this ill successe that is befallen thee seeing thou neuer deseruedst that honor which thou hast had heeretofore bicause of thy base mind within thee which hath made thee an vnwoorthy aduersary of the Romans And truly a man cannot iustly be called through the benefit of fortune but by knowing how to vse hir well and wisely both in prosperitie aduersitie As for an ignorant baseminded man the higher that fortune lifteth him vp in great estate where he shal be viewed of many so much the more shee discouereth descrieth dishonoreth him For great calling riches are no more able to lift vp the hart of a base minded fellow than pouerty can abate and lessen the great courage of a noble hart I could here alleadge many mo examples of the pernicious effects that are as we haue said wrought in the soule by ignorāce but hereafter they will come in more fitly when we shall discourse particulerly of vices Onely I say here with Plato that arrogant ignorance hath now more than euer seazed vpon the minds of men filled them with euils as being the roote and spring of them that it peruerteth al things causeth him that possesseth hir to taste in the ende of a most bitter fruite Nowe to come to malice and crafte which is the excesse of prudence it is that which leadeth a man through wilfull ignorance to oppose himselfe against that which he knoweth to be dutifull and honest causing him vnder the counterfaite name of prudence to seeke to deceiue those that will beleeue him This vice is the chiefe cause of ambition and couetousnes which most men serue in these daies but aboue all things it is an enimie to iustice causing all their actions to tende to the ouerthrow thereof To this purpose Cicero saith that the craftier and subtiler a man is the more he is to be suspected and hated as one that hath lost al credite of goodnes All knowledge seuered from iustice ought rather to be called craft and malice than science and prudence Neither is the onely act of malice as the same author saith euill wicked but also the deliberation therof although it take no effect yea the onely thought thereof is vile and detestable so far is it that any couering or cloake can excuse a fault committed of malice Also he saith that in deliberating all hope of concealing and hiding the fact must be taken away forasmuch as vertuous men ought to seeke after honest not secret things Moreouer it is the propertie of a malicious man to choose hypocrisie and dissimulation for his companions Besides he hath for his first author and father sathan who by his subtiltie and craft abused the simplicitie of our first mother to the ouerthrow of all mankind Amongst many we may note here the example of Nero a most cruell emperor who being instructed from his youth by that wise man Seneca his schoolemaster in the beginning of his empire counterfaited so great bountifulnes and clemencie that when he was to set his hand to the condemnation of one adiudged to die he cried out and said Would to God I had no learning then should I be excused from subscribing to any mans death Notwithstanding within a while after he disclosed his detestable impiety and cruelty by putting to death his mother his tutor and a great number of honest men against all right and iustice Moreouer he purposely caused fire to be put into all quarters of Rome forbidding vnder paine of death that any should quench it insomuch that more then halfe the citie was cleane consumed Afterward to the ende he might haue some coulor to persecute the christians he laid to their charge the kindling of the fire so put a great number of them to death Tiberius also in the beginning of his raigne behaued himselfe so wisely vertuously and gently that he seemed to be saith Suetonius a simple and plaine citizen And yet soone after he became as detestable a tyrant as euer was for crueltie and filthy pleasures True it is that one may attribute the cause of such sodaine alteration of humors to the soueraigne authoritie and power of commanding which commonly hath his propertie to make him that seemed good to become wicked the humble to be arrogant the pittifull cruell the valiant a coward But it is alwaies more likely that a prince changing his nature so quickly vseth to counterfeit and to dissemble and to put a goodly vizard vpon his face as historiographers write that Tiberius could behaue himselfe cunningly in that sort Now that we may profite by this discourse let vs learne to be prudent and simple as the scripture speaketh eschuing all shameles and damnable malice and deceit al want of prudence and ignorance which procure the losse of soule and bodie whereof a man may accuse none but himselfe For ignorance saith Menander is a voluntarie mischeefe And although the knowledge of good euill is most necessarie of all others yet is it most easie For the obtaining whereof and auoiding through the grace of God of that condemnation which is to fall vpon the blinde and vpon the guides of the blinde let vs neuer be ashamed to confesse our ignorance in those things whereof we want instruction following therein that precept of Plato That we must not be ashamed to learne least happily we be hit in the teeth to our confusion with that saying of Diogenes to a yoong man whom he espied in a tauerne who being ashamed to be seene there speedilie fledde further into the same The more thou runnest in quoth this wise man to him the further thou art in the tauerne Euen so we shall neuer cure our ignorance by denying or hiding it but the wiser we seeke to be
freely to giue counsaile in that thing which concerneth the dutie of a good man or the charge wherunto we are called The sages vertuous men heretofore haue alwaies shewed themselues to be such in their free counsailes wise declarations as hereafter we may handle more largly In the meane time we may haue here Demaratus for an example of this commendable libertie of speech who comming from Corinth into Macedonia when Phillip was at variance with his wife with his son was demanded by the king whether the Graecians did agree wel among themselues Truly sir quoth he to him it becommeth you wel to inquire after the concord of the Athenians Peloponesians in the meane while to suffer your owne house to be ful of diuision and domesticall discord Diogenes also being gon to the camp of the same Phillip at the same time that he returned from making war against the Grecians being led before him the king asked him if he were not a spy Yes truely answered the philosopher I am a spy com hither to espy thy impudency folly who not constrained by any dost set downe as it were on a dicing boord in the hazard of one houre both thy kingdome life Demosthenes being demanded of the tirant Epemetes why he wept so bitterly for the death of a philosopher a cōpanion of his seeing it was a strang matter to see wisemē weepe yea altogither vnbeseeming their profession know said he to him that I weepe not for the death of this philosopher but bicause thou art aliue For I tel thee that in the Academies we are more sorrowfull for the life of the wicked than for the death of good men Let vs learne then by your present discourse that talke being the messenger of thought discloseth our maners a great deal more than the lines draughts of our face do And as that tree whose root is drie can haue no greene leaues so from a vicious and corrupted soule nothing but vile filthy speeches can proceede which a wise man ought wholy to shunne bicause to make small account of euill words leadeth a man by litle and little to dishonest deeds Let all vaine speech also be banished from vs and let vs take great heed that we neuer speake either in sport or earnest any one word that is not tru knowing that to be true in word is the beginning and foundation of a notable vertue Moreouer let vs know that truth is not onely betraied of those that speake falsely and maintaine a lie but also of those that dare not confesse and defende it publikely Let vs know that aboue all things we must dedicate our voice and speech to sing the praises of God remembring the saying of that holy man Gordius who as he was led to the place of punishment was exhorted by some to leaue his opinion and so saue his life To whom he answered that the toong ought to vtter nothing that is iniurious to the Creator thereof Lastly let vs know that we must refer euery word to the glory of his name and to the profit of our neighbors The end of the third daies worke THE FOVRTH DAIES WORKE Of Friendship and of a friend Chap. 13. ASER. MAn being a reasonable creature borne for ciuill societie to obserue lawes and iustice and to exercise in the world all duties of gentlenes and goodnes the fairest and most fruitfull seede that God hath infused and sowne in his soule and that draweth him to this ende is loue and charitie towards his like But as euerie action of mans life standeth in need to be guided by the vertue of Prudence whereof we discoursed yesterday so in truth she is verie necessarie in euerie good and vnfained friendship For this cause I thinke companions that we shall obserue the order of our discourses if we begin this daies worke with the handling of friendship and of the true and perfect dutie of a friend AMANA Nothing that seemeth to be profitable whether it be honor riches pleasure or whatsoeuer else is of this kinde ought to be preferred in any respect before friendship Yea a man is to make more account of friends as Socrates said then of any other mortall thing ARAM. Perfect friendship saith Aristotle is to loue our friend more for his benefit than for our owne and therefore a friend is alwaies profitable and necessary But he is greatly deceiued saith Homer that seeketh for a friend in the court and prooueth him at a feast But let vs heare ACHITOB discourse hereupon ACHITOB. Rare things are commonly most esteemed amongst men the more pretious they are of their owne nature so much the more are they had in request This we may very aptly apply to a friend seeing there is nothing so rare as one that is vnfained and stedfast neither any thing so excellent and perfect as he is if he be a good and prudent man And for this cause the philosophers accounted friendship to be the chiefest and most excellent good of fortune as being least of all subiect to hir and most necessarie for man But bicause the wickednes of men is so great in these daies that nothing is so sacred and holy which is not violated corrupted brought to confusion no maruell if men impudently abuse this name of a friend so much reuerenced in olde time that some take it to themselues being altogither vnwoorthie thereof and others as freely although to their losse and shame grant them this excellent title and esteeme them for such in truth towards them as they falsely vaunt themselues to be But that we be not deceiued with the greater number which is not alwaies the surest marke let vs briefly consider what friendship is what fruits spring from hir who may rightly challenge this title of a friend what maner of one we ought to choose how we must trie him before we take him for such a one then the meanes whereby to keepe him and lastly what mutuall dutie friends are to vse one towards another First we say with Socrates that true friendship cannot be framed but by the helpe and grace of God who draweth like to the loue of his like that euerie perfect friendship is to bee linked with the bond of charitie and ought to be referred to God as to our soueraigne good and cheefest friend and therefore that true friendship cannot be setled betweene the wicked who being at discord within themselues can haue no concorde and agreement one with another Moreouer there is to be found in friendship whatsoeuer men thinke woorthie to be desired as honestie glorie tranquillitie of minde and pleasure and consequently a happie life which cannot bee amongst the wicked Friendship is a communion of a perpetuall will the end whereof is fellowship of life and it is framed by the perfect habit of a long continued loue Whereby wee may perceiue that there is a difference betwixt loue and
countries as the histories of most nations in the world declare vnto vs and namely of the Germaines who in the time of Tacitus had neither law nor religion nor knowledge nor forme of commonwealth whereas now they giue place to no nation for good institution in all things Let vs not then be discouraged or faint by knowing our naturall imperfections seeing that through labor and diligence we may recouer that which is wanting but happie is that man and singularly beloued of God to whom both good birth and like bringing vp are granted together It followeth now to discourse particulerly of the maner of good education and instruction of youth but this will come in more fitely when we shall intreat of Oeconomy And yet seeing we are in the discourse of mans nature I thinke it wil not be from the purpose nor without profite if to make vs more seuere censurers of our owne faults we note that although our behauior be cheefely known by the effects as a tree by the fruit yet many times a mans naturall inclinatiō is better perceiued in a light matter as in a word in a pastime or in some other free and priuate busines wherein vertue or vice ingrauen in the soule may be sooner espied than in greater actions and works done publikely bicause in these matters shame or constraint commonly cause men to vse dissimulation Howbeit this also is true that the more power and authoritie a man hath when he may alleadge his owne will for all reason the inward affection of his hart is then best discouered For such an vnbrideled licence mooueth all euen to the verie depth and bottome of his passions and causeth all those secret vices that are hidden in his soule to be fullie and euidently seene Whereupon it followeth that great and noble men ought aboue all others to learne vertue and to studie to liue well especially seeing they haue all those requisite helps and commodities through want of which most men are hindred from attaining thereunto Let vs therefore learne by our present discourse to knowe that the nature of all men by reason of the corruption of sin is so depraued corrupted and vnperfect that euen the best men amongst many imperfections carry about them some enuie ielousy emulation and contention against some or other and rather against their verie friends This did Demas a noble man and greatly conuersant in matters of estate declare vnto the councel in the citie of Chio after a ciuill dissention wherin he had followed that part which ouercame For he perswaded those of his side not to banish all their aduersaries out of the city but to leaue some of them after they had taken from them all meanes of doing more harme least quoth he vnto them we begin to quarrel with our friends hauing no more enemies to contende withall For this cause we must fortifie our selues with vnderstanding and knowledge through labor and studie of good letters that we may restraine and represse so many pernitious motions mingled togither in our soules Let vs know moreouer that seeing our nature is assaulted and prouoked by a vehement inclination to do any thing whatsoeuer it is a very hard matter to withdrawe and keepe it backe by any force no not by the strength or feare of any lawes if in due conuenient time we frame not within it a habite of vertue hauing first wished to be well borne But howsoeuer it be let vs endeuor to be well borne through custome and exercise in vertue which will be vnto vs as it were another nature vsing the meanes of good education and instruction in wisedome whereby our soules shal be made conquerors ouer all hurtfull passions and our minds moderate and staied that in all our doings sayings and thoughts we passe not the bounds of the dutie of a vertuous man The ende of the fourth daies worke THE FIFT DAIES WORKE Of Temperance Chap. 17. ASER. THe diuine excellencie of the order of the equall wonderful constācie of the parts of the world aswell in the goodly and temperate moderation of the seasons of the yeere as in the mutuall coniunctiō of the elements obeying altogither with a perfect harmonie the gratious and soueraigne gouernment of their creator was the cause that Pythagoras first called all the compasse of this vniuersal frame by this name of World which without such an excellent disposition would be but disorder a world of confusion For this word world signifieth asmuch as Ornament or a well disposed order of things Nowe as a constant and temperate order is the foundation thereof so the ground-worke and preseruation of mans happie life for whom all things were made is the vertue of temperance which conteineth the desires and inclinations of the soule within the compasse of mediocritie and moderateth all actions whatsoeuer For this cause hauing hitherto according to our iudgment sufficiently discoursed of the first riuer of the fountaine of honestie I thinke we ought to set downe here in the second place although it be contrarie to the opinion of manie philosophers this vertue of Temperance saying with Socrates that she is the ground-worke and foundation of all vertues AMANA As a man cannot be temperate if first he be not prudent bicause euerie vertuous action proceedeth of knowledge so no man can be strong and valiant if he be not first temperate bicause he that hath a noble and great courage without moderation will attempt a thousand euils and mischeefes and will soone grow to be rash and headie Likewise iustice cannot be had without temperance seeing it is the cheefe point of a iust man to haue his soule free from perturbations Which cannot be done except he be temperate whose proper subiect the soule is ARAM. Heroicall vertue saith Plato is made perfect by the mixture and ioyning together of Temperance and fortitude which being separated will at length become vices For a temperate man that is not couragious easily waxeth to be a coward and faintharted and a noble hart not temperate becommeth rash and presumptuous Let vs then heare ACHITOB discourse of this Temperance so excellent and necessarie a vertue ACHITOB. Agapetus a man of great skill writing to the emperor Iustinian amongst other things had this saying We say that thou art truly and rightly both emperor and king so long as thou canst command and master thy desires and pleasures and art beset and decked with the crowne of Temperance and clothed with the purple robe of Iustice For other principalities end by death whereas this kingdome abideth for euer yea others are manie times the cause of perdition to the soule but this procureth a certaine and an assured safetie When we haue considered well of the woorthie effects and fruits of this vertue of temperance no doubt but we will subscribe to this wise mans opinion and to as many as haue written of the praises and roialties of that vertue Temperance saith thagoras is that light which
and much more doth wine vexe a man For it discloseth the secrets of the soule troubleth the whole mind A drunken gouernor and ruler of any thing whatsoeuer bringeth all to ruine ouerthrow whether it be a ship or a wagon or an armie or any other thing committed to his keping We see by the goodly sentences of these Authors how many discommodities mischiefs come as wel to the body as to the soule by this excessiue superfluitie and curiositie of nourishment whether it be in drinking or eating We see also that from this self same spring-head proceed those vnmeasurable and loose behauiours in all kind of delights in carding and dicing in dauncing masking and mumming in loue of maidens and adultery with wiues the filthines whereof is so shameful and discouereth it self so much that I shall not greatly need to loose time in reproouing thereof For it is most certaine that all such inuentions are meerely heathenish or rather diuelish when men commit such reprobate actions with publike libertie and licence Especially we haue to note this well that concerneth masks and mummeries so common amongst vs and the cause of infinite offences that forasmuch as the face was appointed and ordeined of God to be seen openly and the mouth to speake we destroy the ordinance of God as much as lieth in vs and become contrary vnto him when we take vnto vs a false face and depriue our selues of speech It may be sayd that manie thinke no harme when they doe these things But that which of it self is euil cannot be excused and no fashion of liuing taken vp and practised through the onely motion of our sensualitie such are these delights pleasures can be maintained neither hath it any good and lawfull defence Now let vs consider some examples of those pernitious effects which proceed from this Epicurian vice of intemperance Esau fold his birth right through a gluttonous desire The self same cause mooued the Israelites to murmure many times against God The drunkennesse of Lot caused him to commit incestwith his daughters Alexander the great darkned the glory of his valiant acts with this vice For being ouertaken with wine he slew Clitus one of the valiantest captains he had to whom he was beholding for his own life Afterward when he was come to himself he would oftentimes haue murdered himself and wept three days togither without meat and drink Dionysius the yonger was somtime more than nine dayes togither drunken and in the ende he lost his estate Cyrillus sonne in his drunkennes wickedly slew that holy man his father and his mother also great with child He hurt his two sisters and defloured one of them Ought not this to cause the haire of our head to stand vpright as often as any occasion is offred vnto vs whereby we might fall into such inconueniences Amongst the Romanes Lucullus a man of great dignitie and commended of Historiographers for many braue exploits of warre which he did in Armenia and for his bountie iustice and clemencie is yet greatly blamed because towards the end of his dais omitting all intermedling with the gouernment of publike affaires he gaue himself to all kind of excessiue sumptuousnes superfluous wasting of that great substance which he had Whereof this only testimonie recited by Plutarke shall serue for sufficient proofe Cicero and Pompey meeting him one day in the citie told him that they would sup with him on this conditiō that he should prepare nothing for them but his owne ordinarie diet At the least wise quoth he vnto them giue me leaue to bid my Steward make ready supper in my hall of Apollo and by that he beguiled them For his seruants vnderstood therby what cost he would haue bestowed thereupon in so much that a supper of fiftie thousand drachmes of siluer which amount to fiue thousand crownes was prepared for them This was so much the more wonderfull bicause so great and sumptuous a feast was made ready in so short a time But this was his ordinarie diet which he caused manie times to be prepared for himselfe alone And as his men asked him on a day who should dine with him seeing he commanded them to make readie such a great feast Lucullus quoth he shall dine with Lucullus This superfluous pompe magnificence wil not be thought verie strange if we compare it with that which not long since a simple Franciscan frier called Peter de Ruere made after he had attained to the dignitie of a Cardinal through fauour of the Pope his kinsman For within the space of two yeeres which he liued in Rome he consumed in feasts and banquets the summe of two hundred thousand crownes besides his debts which came to no lesse summe Philoxenus the Poet wished that he had a necke like a Crane to the end he might enioy greater pleasure in swalowing downe wine and meat saying that then he should longer feele the tast thereof We read of the emperor Vitellius Spinter that he was so much giuen to superfluitie and excesse that at one supper he was serued with two thousand seuerall kinds of fishes and with seuen thousand flying foules But within a very litle while after he changed his estate being executed publikely at Rome at the pursuite of Vespasianus who was chosen emperor in his place In our time Muleasses king of Thunes was so drowned in pleasure and delight that after he was banished from his kingdom bicause of his whoredom in his returne out of Almaign being without hope that the emperor Charles the fift would helpe him at all he spent one hundred crownes vpon a pecock dressed for him as Paulus Iouius rehearseth and that he might take the greater delight in musike he couered his eyes But the iudgement of God was such vpon him that his owne children made him blind with a bar of hote iron Concerning exāples of the miserie that followeth accompanieth riot delight in playing dancing mumming we see daily that a thousand quarrels blasphemies losse of goods whoredoms proceed frō thence And oftentimes God suffreth the punishment therof to be notorious euen by vnlooked for strange means as not long since it hapned to Lewes Archb. of Magdeburg who dancing with gentlewomē vntil midnight fell down so fiercely vpon the ground that he brake his neck with one of the women which he led Charles the 6. being clothed like a wild mā with certain of his familiar friends dancing by torchlight was also in great peril of burning if a gētlewoman had not cast her cloke vpō his shoulders And I think it wil not be from the matter if we say that it is a shameful thing to suffer amongst vs or to loose time that ought to be so precious vnto vs in beholding in hearing plaiers actors of Interludes and Comedies who are as pernitious a plague in a common wealth as can be
a noble hart ought to labor but for one thing in this world namely to be great among his owne countreymen and to purchase fame renowne among strangers Which had been well spoken if he had added by Iustice and Vertue Was it not from the same fountaine of ambition that so hurtfull wars to both those Common-wealths of the Lacedemonians and Athenians the one being maisters of the sea and the other of the land tooke their beginning and thereby were both brought to ruine in the end Was it not the same cause of ambition in certaine particular men which procured the speedie returne of that good king Agesilaus to redresse the ciuill dissentions of Grecia when he was in Asia continuing those goodlie victories which he had against the Barbarians for the comfort and libertie of many Grecian cities O yee Grecians said that wise Prince being then verie sorowfull howe many more mischiefes doe yee procure to your selues than were procured vnto you by the Barbarians banded togither for your ouerthrow seeing yee are so vnhappie as to staye with your owne hands that good speede which conducted you to the top of felicitie and to turne backe into your owne entrailes those weapons which were so well guided against your enimies by calling backe the warre into your owne countrey from whence it was so happily banished The great and large scope of the Romane Empire ouer three partes of the world could not satisfie the ambition of Caesar and Pompey whilest the one could abide no equall and the other no superior insomuch that they omitted and forgat no meanes to increase their greatnes although it were with the charges of the Common-wealth As we may read among other things of Caesar who to ground vnderprop his power well for continuance gaue at one time to Paulus the Consul nine hundred thousand crownes for feare lest he should oppose himselfe against his enterprises and to Curio the Tribune he gaue fifteene hundred thousand crownes that he should take his part After the death of these two Princes that great dominion could no better content the Triumuirate namely Octauius Antonius and Lepidus who by force of armes ceased not to put their countrey to sword and fire vntill the soueraigne authoritie became resident in one alone But why should we seeke among the Ancients or amongst our neighbours for examples of the pernitious effects of this vice seing we haue so many at our owne gates Who kindled that fire in France which had taken hold of all the parts thereof and almost consumed it vtterly vnder the raigne of the Dukes of Orleans and Burgundy who stroue togither for the gouernment of the kingdome Were there not vpon the same occasion more than foure thousand men slaine in one daye within Paris the most of them being men of name at the instigation and procurement of the Duke of Burgundy who had taken possession thereof But alas the continuall and present remembrance of our late and vnspeakeable miseries procured chiefly from the same fountaine of ambition and knowne to women and children staieth me from seeking farther for testimonies of this our present matter Yea I feare greatly that we shall shortly see I would to God I might be deceiued the finall and intire ruine of our Monarchie which hath flourished as long as euer any did and continued longer vnuanquished of strangers For we see hir owne children bathing their hands in hir bloud and seeking to plucke out hir hart and intrailes and to cast them as a pray before hir enimies O how would Princes chase farre from them all ambitious persons if they were well instructed in vertue and in the knowledge of those euils which such men procure seeing it is impossible that any good counsell should proceed from them but onely such as tendeth to the aduancement of their priuate greatnes Now if ambition be the mother of ciuill warres is it not the same also of all other warres which are daily bred betweene Kings Princes through the desire of increasing their bounds of seazing vpon other mens territories to the treading downe oppression and ruine of their poore subiects and oftentimes of their owne estats Is it not ambition which blindeth men so that they are not content to be chiefe among a million of others ouer whom they command vnles they be equal or superior to one or two of those whom they know to be greater than themselues The desire of hauing more saith Plutark is a vice common to Princes and great Lords which by reason of ambition and desire to rule bringeth foorth in them oftentimes an vnsociable cruell and beastly nature And as Ennius saith there is no faith or assured societie in kingdomes For they whose greedines neither sea nor mountaines nor inhabitable deserts can staie and whose insatiable desire of hauing cannot be limited with those bounds which separate Asia from Europe how will they content themselues with their owne and not seeke to vsurpe that which belongeth to another especially when their confines and borders touch one another and are ioined so neere togither that nothing is betweene them It is impossible And in truth how soeuer they dissemble they purposely warre one with another watching continually for meanes to surprize and ouerreach each other But in outward shew they vse these two words of Peace and Warre as a peece of monie according as it shall make best for their purpose not for duties sake or vpon reason and iustice but for their owne profite and aduantage wickedly disguising in that manner the intermission and surceasing from the execution of their ill will and purpose with the holie name of iustice and amitie Princes therfore must not thinke it strange if somtime priuate men howbeit that doth not excuse them find the like dealing profitable vnto them according as it falleth out for their purpose For in so doing they do but imitate and follow them that are their maisters in all disloialtie treason and infidelitie thinking that he bestirreth himselfe who least of all obserueth that which equitie and iustice require This did Dionides the pirat fitly giue Alexander the Great to vnderstand when he asked of him why he troubled the whole sea and robbed euery one Know quoth he to him that thou and I are of one disposition and calling except in this that I am called a Pirate for skouring the seas with a few men and thou a prince bicause thou inuadest and spoilest euery where with great mightie armies But if thou wert Dionides and I Alexander it may be I should be a better prince than thou a good pirate With which free speech Alexander was so delighted that in stead of a guiltie man brought before him to be punished as was Dionides he made him one of his great captains But to continue our matter if Right say Ambitious men may be violated it is to be violated for a kingdom O speech ful of all impietie yea
that were vertue it selfe leauing behind them the path of that vertue from whence honor ought to proceed and which is able of it selfe to adorne decke men fall into the same reckoning that Ixion did who as the Poets say had to do with a cloud supposing it to haue been the goddesse luno whereupon the Centaures were engendred Euen so worldly men embracing vaine-glory onely which is but a false shadow of true vertue all their doings deserue so small commendation that if they were well waied they should rather be found worthy of blame and dishonor than of that honour which they so greatly seeke and aske after For this cause the ancient Romanes built two Temples ioined together the one being dedicated to Vertue and the other to Honor but yet in such sort that no man could enter into that of Honor except first he passed through the other of Vertue But seeing the way of vertue is so litle frequented at this day no maruell as Hesiodus saith if so great a heape of wickednes be dispersed through the world that all shame and honor haue forsaken and abandoned the life of man Now if an honest man preferre the losse of his honor before his owne life to the ende he be none of those that content themselues with a deceitful Idea and platforme in stead of the thing it self let him learn aboue all things to know wherin true glory and honor consist and from whence he may deserue praise which first is in Goodnes and Iustice Secondly in guiding all humane actions prudently according to duetie comelines and honestie These are the only meanes to get durable and eternall honour glory and praise which always folow vertue as the shadow doth the body hauing this propertie to make men wise iust good and prudent and to bring them to the best excellentest and most diuine habite that can be in men which is the vprightnes of reason and iudgement and to the perfection next after God of the reasonable nature which is such a disposition of the soule as consenteth and agreeth with it selfe Therfore that goodnes and excellencie which proceedeth of wisedome and good instruction is the first step to come to honor bicause from that as from a liuely fountain floweth euery vertuous and praise-woorthie action practised by a prudent man For as Cicero saith no man can be prudent but he must needs be good Now this is cleane contrary to the common opinion of those that run so swiftly now adays after honor and reputation who being ignorant of euery good cause and reason and hauing corrupt and wicked conditions imagine in their mindes that so long as they do some act well liked of great men and for which they may be noted out by them to be men of valure making good penywoorths of their skin and of their conscience also whether it be in fight or in the execution of some other commandement of theirs they shal haue cause to thinke themselues worthy of great honour and to be preferred before other men For they suppose that honor ought to be measured by that good wil and liking which men conceiue of thē although they thēselues be most wicked and not by the triall of the worke whether it be good or euil in it selfe But I wonder at their follie For seeing they haue no goodnesse in them how can they iudge what ought to be done or left vndone according to equitie and iustice And what honor wil they deserue in all their actions being guided onely with a desire of worldly glory which as Quintilian saith is the chiefe principal euil Do not they also propound to themselues as a recompence of their paine and trauell aduancement to high estates and dignities that they may the better enioy worldly pleasures Whereby they become slaues to mortall goods and riches all their life time and depriue themselues of that precious libertie of the soul for which a noble hart ought to fight to suffer death But a good man adorned with goodnes and iustice propoundeth vnto himselfe a farre other end For admiring nothing but vertue he seeketh not to be honored but in obeying hir in following hir steps and in referring all his doings to the infallible rule thereof He knoweth as Seneca sayth that glory is to be followed not to be desired that it is gotten by such a noble courage as measureth al things by conscience not doing any thing for ostentation and vanitie The price and reward which he expecteth in this life for euery laudable action is to haue done it and yet he depriueth not himselfe of glory which remayneth immortal vnto him among good men for his iust vertuous deedes neither careth he at all what the wicked or ignorant sort think or speake of him Hauing layd this ground and foundation of all his intents and purposes he looketh not to the most beaten way nor to the present state of things that he might apply himselfe to the tyme as though he feared that he should be left behind but desireth rather to abide vnknown in his simplicitie than with the hurt and detriment of his soule to intrude himselfe among the greatest And if he vndertake or execute any thing he hath iustice and prudence alwaies for his guids and then neither feare nor danger is able to driue him from his determinate purpose which how soeuer it falleth out is alwaies no lesse woorthie of honor and praise than their actions who do nothing but for worldlie glorie deserue blame and dispraise which they feare most of all and labor to auoid True it is that these men who ambitiously seeke after vaine glorie and greatnes may say vnto me that things go farre otherwise than I speake of and that their doings who apply themselues to the pleasure and liking of the greater sort without sparing their liues are as much extolled as the others that respect the vprightnes of causes are set light by and contemned But I answer them againe that it is the dutie of a prudent man rather to feare the iudgement and opinion of a few wise men than of an ignorant multitude Neither ought he to leaue his conceiued purposes grounded vpon reason for the praise of men For they that do otherwise declare euidently that they liue not but for the world hauing no care of the principall and chiefe end of their being Bion compared such men very fitly to vessels with two handles which are easily caried by the eares whethersoeuer a man will So these men being praised and much made of vndertake all things boldly yea the burning heate of glory oftentimes carieth them so farre that they praise commend their owne doings to no purpose Which is so vnseemelie a thing as Aristotle saith that it is more blamewoorthie than lying which commonly goeth with it and is also a great argument of an inconstant mind But as Plutark saith the more reason a man hath gotten by Philosophie the more
he looseth of his pride and arrogancie and they that haue nothing before their eies whereunto they aspire but vertue and dutie onely vse the occasion time and sequele of their affaires without caring for any other praise than that which proceedeth from the nature iudgement and consent of all good men It is true that sometime it is tollerable in good men yea necessarie for the benefit of others to commend themselues in some sort by speaking of themselues to their aduantage As if laboring to be beleeued we rendred a reason of our vertue and goodnes by our former effects that so hauing meanes to continue our vertuous actions to the benefit of many we may as it were against their wils worke their safetie and compell those men to receiue a good turne who shun all occasions thereof This caused Themistocles to vse those speeches in the Councell of the Athenians whome he perceiued to be wearie of him O poore men quoth he to them why do ye oftentimes receiue benefits of the same parties And another time he vsed these words In rainie and stormie weather ye haue recourse to me as to the shelter of a tree but when faire weather returneth ye snatch euery one a branch as ye passe by Homer bringeth in Nestor rehearsing his prowes and valiant acts to incourage Patroclus the other nine knights to vndertake the combat against Hector man to man Moreouer exhortation hauing the testimonie of works readie at hand and examples ioined with the pricke of emulation are liuely and woonderfully whetteth men on yea they bring togither with courage and affection hope of abilitie to attaine to the end of that thing which is perceiued not to be impossible But in this case as in euery other action let vs aboue al eschew pride hated of God and men and the cause of the corruption and transgression of mans nature Yea it causeth that worke to become wicked which of it self is good so that humble submission is better than the proud boasting of our good deedes which causeth a proud man oftentimes to fall into more detestable vices than he was in before Now in requiring first and chieflie those praises that proceede of bountie and iustice my meaning is not that we should contemne but rather search diligently after those that procure vnto vs immortall glorie by noble and couragious acts prouided alwaies that they passe not the bounds of equitie and iustice For otherwise they cannot but falsly be called works of fortitude and generositie as heerafter in our discourses vpon these vertues we may vnderstand more at large Therefore it is the ielousie of glorie gotten by vertue after the examples of our predecessors that liued well which ought to pricke forward euery noble hart to build for himselfe an eternall monument through heroicall deedes when dutie and reason inuite vs thereunto Thus did that good and valiant captaine Mattathias behaue himselfe who denying obedience to the tyrannicall edicts of Antiochus after he had subiected and subuerted Ierusalem and taking armes with his fiue sonnes went into the fields out of a poore village where he dwelt and called vnto him such as would follow him to recouer againe their liberty And after many victories obtained by him when he perceiued that he drew neere to death he exhorted his sonnes to follow his iust and holie deliberatiō without feare of any danger True it is quoth he to them that our bodies are mortall and subiect to the same decree that others are but the memorie of excellent deedes procureth to it selfe an immortalitie whereunto I would haue you aspire in such sort that ye thinke not much to die in behauing your selues valiantly Thus it is lawfull for vs to be touched and stirred vp with the ielousie of a good glorie so that it be without enuying the prosperitie and preferment of others but onely so farre foorth as it may serue for a spur vnto vs to vndertake and to effect all vertuous and commendable things As for example Themistocles hearing of the great victorie that Miltiades had obtained in the plaine of Marathon said that that newes would let him take no rest meaning thereby that he should neuer be quiet vntill by some other act of vertue he had deserued as much praise as did this excellent Captaine Miltiades Titus Flaminius a Romane Consul who deliuered Grecia from bondage and twice in battell ranged ouerthrew Philip king of Macedonia shewed himselfe likewise touched greatly with a desire of glorie and honour not to be blamed but to be practised of all excellent and noble natures by putting too his helping hande whensoeuer he coulde with the first yea sometimes alone to euery matter and exploit of importance He kept company oftner and more gladly with those that stood in neede of his helpe than with such as were able to aide him in well doing accounting these men to be his competitors in the purchasing of honor and glory the others to be matter whereupon he might exercise his vertue It was an argument of yong yeeres which seemed to promise much and to be borne to all great enterprises when Iulius Caesar being yet very yong and beholding the image of Alexander the great at foure and twentie yeeres of age fell to weeping and said Am not I miserable that haue done nothing woorthy of memorie and yet this prince at these yeeres had executed so many notable things Moreouer we may obserue among the Ancients infinite woorthy examples quite contrary one to another in that many great famous men haue altogether despised the honor of vaine-glory which is neuer without presumption and pride contrary wise others being led with pride and arrogancie haue fowly abused their authoritie and greatnes purchasing to themselues more blame and dishonor than praise and honour That great Cyrus Monarch of the Persians was of so meeke and gentle a nature and so little desirous of vainglory that he would neuer prouoke his equals in age to any exercise wherin he perceiued himself the stronger but those rather who were better practised than himselfe to the end he might not displease them by bearing away the price from them as also that he might reape this benefit to learne that which he could not do so well as others O right noble hart giuing euident proofe of the contempt of base and vile things to treasure vp those that are great and excellent But now adayes where about do we striue most namely who can most cunningly strike with the sword run at the ring or ride and manage horses And I would to God we did no worse But as for excelling others in vertue these times require no such matter We read of an Indian who being commanded by Alexander the Great to shoote before him bicause he had heard that he was very excellent in that art would do nothing Wherupon the Monarch being incensed condemned him to death if he would
them as it were in possession dare not gainesay or deny them in any matter For heer of it commeth that flatterers brokers and such as are most wicked carie away offices charges benefices gifts and wastfully consume the publike treasure so that a man may behold an impunitie and libertie of vices and of execrable offences bicause a simple and bashfull king dare not deny a request And thus vnder such a Prince publik welfare is turned into priuat wealth and all the charges fall vpon the poore people But not to stray farre from our purpose hauing so neerely touched a matter worthie of a large discourse I thinke we shall reape no small profit if we call to mind heere certaine notable instructions which Plutark giueth vs to teach vs to repell farre from vs all foolish and dangerous shame namely that so soone as yeers of discretion worke in vs any knowledge of goodnes we should exercise our selues in those things which of themselues are easie enough to practise being without feare that any thing can as the prouerbe saith hang or take hold of our gowne If at a feast saith that great Philosopher thou art inuited to drinke more than reason or thy thirst requireth be not ashamed to refuse to do it If any babler or ignorant fellow seeke to stay and keepe thee by discoursing of vaine and redious matters be not afraid to rid thy selfe of him and to tell him freely that another time thou maist come and visite him not hauing at that time any leasure to keepe him companie any longer If thy friend or any other man communicate with thee any act or purpose of his wherein thou knowest somewhat though neuer so little that is to be reprehended tell him thereof hardly If any man be importunate with thee by requests intreaties neuer promise more than thou art able to performe and blush not bicause thou canst not do all things but rather blush to take vpon thee things that are aboue thy abilitie If any man aske thee a question of any matter whatsoeuer confesse freely that which thou knowest not to the end thou maist receiue instruction Now if we exercise our selues in this sort honestly to refuse to depart to breake off to speake freely and to submit our selues after a comelie manner so that no man can lightly complaine of vs or blame vs but vpon very slender occasion we shall be in a readie way to accustome our selues not to be ashamed in matters of greater waight and such as are necessarie for the preseruation of dutie For otherwise if we are afraid to put backe a glasse of wine which some one of our acquaintance in drinking doth offer vnto vs howe will we resist the request of a Prince which is as much as a commandement or the importunate suite of a whole people in an vniust and vnreasonable matter If we are ashamed to be rid of a babler if as flatterers vse to do we commende one contrarye to our opinion whom we heare praised of many or if wee feare to tell our friende of some small fault of his howe will we set our selues courageously against those slaunderers of the truth and maintainers of lies that are placed in authoritie Or how shall we dare to reprooue notorious faults boldly beyng committed in the administration of a magistrate and in ciuill and politicall gouernment This is that which Zeno very well taught vs when meeting with a familiar friend of his that walked heauily by himselfe he asked him the cause thereof I shun said the other a friend of mine who requesteth me to beare fals witnesse for him What quoth Zeno act thou so foolish that seeing him voyd of shame and feare to request vniust and wicked things of thee thou hast not the hart to deny him to put him back vpon iust reasonable considerations Agesilaus may be vnto vs a good Scholemaster in this matter For being requested by his father to giue sentēce against right he was not ashamed to deny him graciously with this answer You haue taught me O Father frō my youth to obey the lawes and therefore I will now also obey you therein by iudging nothing against the lawes Pericles being likewise requested by a friend of his to sweare falsly for him sayd I am a friend to my friends vnto the aultars as if he would haue sayd so farre as I offend not God The same reason was the cause that Xenophanes being called a Coward at a feast bicause he would not play at dice answered without feare of being accounted voyd of ciuilitie and good fellowship I am in deed a coward and feareful in dishonest things Now besides all those pernitious effects of foolish and naughtie shame that are already touched by vs oftentimes it maketh the sences of a man so brutish through a long custome that he neglecteth the care of that which concerneth his safetie and priuate benefit yea sometimes of his owne life I will not here stand to speake of those that say they are ashamed to aske their due or by way of iustice to pursue such as deuour the substance of their poore families whereby they make it knowen that they haue neither vertue hart nor courage To this agreeth fitly that which we read of one named Perseus who being to lend monie to a very friend of his went with him to the common place of bargaining calling to mind that precept of Hesiodus who saith Euen when thou dost disport with thine owne brother Let present be some witnes one or other His friend thinking this somewhat strang said what so orderly by law Yea quoth Perseus that I may haue it againe of thee friendly and not be compelled to demand it againe by order of law But what shall we say of so many great personages as are mentioned in histories who vnder pretence of a foolish shame badly grounded vpon this conceit that they would not distrust them whome they tooke for their friends offered themselues euen to the slaughter Dion endued with great perfections and one that deliuered from tyrannie and freed from thraldome the citie of Syracusa although he was aduertised that Calippus whom he tooke for his Host and friend watched opportunitie to slaie him yet he went to that place whether he had inuited him saying that he had rather loose his life than be compelled to distrust his friends and to keepe himselfe asmuch from them as from his enimies And in deed it fell out so that he was slaine there The like befell Antipater being bidden to supper by Demetrius It seemeth also that Iulius Caesar aswell as they was in some sort the cause of his ownemishap bicause hauing had many aduertisements suspicions and forewarnings of the miserable death that was intended against him yet he neglected them all as appeereth by that speech which he vsed the euening before he was murdered being at supper with Marcus Lepidus For a controuersie arising
chiefly to handle at this present The Grecians called it by these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifieng troble the other a band as if they would haue said that it held the soule bound and wholie troubled They affirmed also that this feare was as it were a giddinesse and alienation of the mind from the right sense making the soule idle dead void of euerie good exploit or effect whatsoeuer The last kind of feare is that which worketh in the wicked a feare of paine and punishment appointed for offences wherby they are as it were with a bridle kept backe and restrained from presuming to commit their villanies and damnable purposes Now as the first kind of feare said to be good and necessarie is a great token of a commendable and vertuous nature as that which for good cause is grounded vpon the feare of reproch and infamie and vpon a desire to effect whatsoeuer belongeth to dutie so the one of these two last kinds testifieth a vile contemptible and abiect nature and the other a wicked corrupt disposition Plutark speaking of this good feare calleth it one of the Elements grounds of vertue saying that it is chieflie requisite and necessarie for those that haue authoritie ouer others who ought to feare rather to practise euil than to receiue punishment for the same bicause the first is the cause of the latter not onelie to themselues but to so manie as wallow in wickednesse which is neuer without recompense Therefore a prudent and well aduised man ought to haue this feare alwaies before his eies I meane this childlike feare which is vnseparably ioined with the true loue we owe to our common father and is the beginning of all wisedome wherby we are induced to honour him And looke how much the more the ancient Pagans were kept in awe by this good feare so much the more shall our condemnation be doubled if we despise it The dutie also of this profitable feare is to haue an eie vnto the good and safetie of our countrie and to cause vs faithfully to discharge euery charge committed vnto vs to the end we incurre not perpetuall shame and infamie among all good men It causeth vs to feare onelie the dishonor of an vnaduised counsel or action and to account it very seemelie honorable to be blamed and euil spoken of for well dooing which Alexander the great said did well become a king This good feare made Phocion who for his desert and valure was chosen generall of the Atheniens fiue fortie times to saie that he would neuer counsell but hinder to the vttermost of his power that enterprise of war which they would haue concluded against Alexander For said he although the Athenians would cast awaie themselues yet I will not suffer them to doe so bicause I haue for that intent purpose taken vpon me the charge of a Captain And when Demosthenes who persuaded this warre said vnto him the people will kill thee if they enter into a furie Phocion replied Naie they will kill thee if they be well in their wits Antigonus the second king of Macedonia declared what benefit commeth of this good feare necessarie for the foresight of a wise and experienced captaine in warre when retiring once from before his enimies who came to assaile him and being told by certaine that he fled he answered It is cleane contrarie For I looke backe to that profit wich is behind me As touching the opinion of the ancients alreadie mentioned that to stand in feare of nothing is more hurtful to Common-wealthes than foraine enimies it is that which Scipio Nasica a Romane Senator meant to signifie when vpon the hearing of some who said that Rome was in safetie if Carthage were laid wast he replied that it was farre otherwise For said he we are in greater danger now than euer bicause we stand no more in awe of anie whereby he wiselie inferred that too great and vnlooked for prosperitie of cities is commonly the cause of raising ciuill wars in them secret diuisions or else of bringing into them so great idlenes that by it a gate is opened to all vices as in truth it fell out with the Romans For then beeing in the top of their felicitie and greatnesse by reason of the destruction aswell of the Carthaginians by Scipio the yonger as of the Macedonians vnder Perseus and Antiochus the people began to abuse their authoritie preferring vnto estates and places of honour not the best and iustest citizens but such as flattered them most in their vices and dissolutenes and wan their hearts with prodigall and superfluous feasts and distributions to whome they solde their publike voices Whereupon in the end those ciuill wars arose which was the cause of their finall ouerthrow and of the alteration of their popular estate into a tyrannie afterwards called a Monarchie But this discourse being the matter of another Subiect let vs come to the defect of the vertue of Fortitude which is a feare voide of reason and assurance and argueth a faint and cowardlie hart causing a man through want of sense and vnderstanding to account this the surest waie to doubt all things and to distrust euerie one Of this feare one of the ancients said Feare taketh awaie memorie and all good effects from euerie art and industrie Yea sometimes some haue beene found so faint-harted that as soone as this feare seazed vpon them they gaue vp the ghost not beeing oppressed with anie other euill or violence It is in this passion that Feare and Greefe fullie practise their power being grounded vpon a false opinion of euill and sworne enimies to all rest and tranquillitie gnawing and consuming life as rust doth steele or yron Neither is this feare without an vnrulie desire and immoderate ioie in things that are worldlie base and contemptible whereupon the soule is continuallie carried hither and thither with pernicious and immoderate passions which depriue hir of the excellencie of hir immortalitie to attend to the mortall and corruptible affections of the flesh Alexander spake of such as are possessed with this feare when he said that no place is so strong by nature and situation which fearefull men iudge safe enough Therefore the Satyricall Poēt said verie well that Fortune alwayes maketh timorous men little For although they be borne bigge of stature yet the small courage of their hearts maketh them so much the more contemptible bringing foorth worse and more dangerous effects and making them vnwoorthy of all intermedling with matters of estate of policie or of warre In this number among many whom histories mention we may heere reckon Claudius the first of the Caesars who was so faint-harted base-minded blockish that his mother said often of him that Nature had begun but not finished him And truly a hartles-fellow or one of litle-hart is nothing els but a bodie
conquering the same whereof he reaped no other benefit but onely a vaine name and glorie of small continuance in his life time which procured him the enuie and hatred of his countreymen so that he was murdred with 23. blowes of the sword on his bodie after he had ouerliued Pompey who was vanquished by him foure yeeres onely or little more Histories are full of sundrie such alterations which commonly follow them that are not content with their estate from whence wise men and of good iudgement may drawe this instruction to limit their thoughts and desires For as Diodorus the Athenian said these two things are very hurtfull to men Hope and Loue of which the one leadeth and the other accompanieth them the one seeketh out the meanes to execute their thoughts and the other persuadeth them with good successe And although these two things are not seene with the eie yet are they mightier than visible punishments Heerof came that old prouerb that proud men fat themselues with vaine hope which by little and little choaketh them as naughtie fat doth mans bodie And if we be willing to keepe our selues from so dangerous a downefall let vs cure our soules of all hurtfull hope and let reason and dutie as we haue alreadie said lead and limit all our affections and enterprises considering wisely their beginning namely that we ground them vpon right and equitie only knowing that they ought not to be iudged of by the euent and end of them which oftentimes seeme to fauor vniust coūsels and doings And this offreth some colour occasion to the wicked to prosecute their dealings hauing no care of violating right and iustice But how soeuer it be a miserable end bringeth them an ouer late repentance Neither let vs perswade our selues that the issue of our imaginations and enterprises although they be well grounded shall certainly fall out according to our meaning for this is that hope which greatly hurteth and most of all troubleth men but let vs know that as in al things which grow there is alwaies some corruption mingled in them it being necessarie that all mortall seedes should presently be partakers of the cause of death so from the same fountaine ill hap floweth vnto vs in great measure yea sooner and more abundantly than good successe Which thing Homer willing to giue vs to vnderstand fained that there were two vessels at the entrie of the great Olympus the one being full of honie the other of gall of which two mingled togither Iupiter causeth all men to drinke And Plutark saith that men can neuer purely and simply enioy the ease of any great prosperitie but whether it be fortune or the enuie of destinie or else the naturall necessitie of earthlie things there ease is alwaies intermingled in their life time with euill among the good yea in the like mishap that which is woorse surmounteth the better All these things being considered of vs they will make vs more aduised and staied in all our counsels and deuises in such sort affected and prepared with true prudence fortitude and magnanimitie that whatsoeuer hapneth vnto vs we shall not be troubled or further mooued but receiue it as hauing long before expected and looked for it This doth Seneca very learnedly teach vs saying that we ought not to be astonished or maruell at vnlooked for chances that light vpon vs but prepare and conforme our harts to all euents that may come vnto vs premeditating and thinking aforehand that we are borne to suffer and that nothing commeth to passe which ought not to be Destinie saith he leadeth those that are consenting draweth gain-sayers by force Neither ought we through doubt of that which is to come to neglect good heroicall and farre remooued hopes of excellent things hauing thus grounded them as we haue said For wise and famous personages desirous of honor and glorie were alwaies of opinion that they ought to be intertained and kept in a sound and setled resolution of the mind bicause of the varietie of accidents which daily happen contrary to the common opinions of men wherein experience teacheth vs that according to the direction of a good spirite and the good successe that followeth and accompanieth it whatsoeuer concerneth the managing of worldlie affairs is changed and turneth about with the moouing of fortune if it be lawfull for vs vnder this Heathen word to vnderstand the ordinance of God Therefore to ende our present discourse we will note this that first we are to defend our selues by the grace of God with that happie and certaine hope which can neuer deceiue or confound any being a certaine guide to keepe vs in this long and tedious pilgrimage from going astray out of the way of saluation Secondly from this the prop staie and comfort of mans life against all miseries and calamities will flow and issue Thirdly and lastly we shall be stirred vp to all great and noble works for the good and common profit of euery one referring the euents of them to the woonderfull counsell of the prouidence of God and receiuing them as iust good and profitable The ende of the seuenth daies worke THE EIGHT DAIES WORKE Of Patience and of Impatiencie of Choler and Wrath. Chap. 29. ASER. IF vertue consisteth in hard matters if that which commeth neerest to the diuine nature and is most vneasie and least of all vsed of all men better beseemeth a valiant and noble minded man than any other thing whatsoeuer no doubt but patience is the very same thing whereof the Scripture teacheth vs that God is the author and that he putteth it in dailie practise among his creatures deferring the full punishment of their faults by expecting their repentance Further this vertue so much resembleth Fortitude wherof we discoursed yesterday that we may say with Cicero that Fortitude is borne of hir or els with hir seeing there is nothing so great and burthensome which she can not easilie sustaine and ouercome euen the violentest most common passions of mans nature as impatiencie choler and anger which commonly procure the vtter ruine of the soule Therefore let vs my Companions begin our daies worke with the handling of the effects of this great vertue of Patience and of the vices that are cleane contrarie vnto it AMANA Patience saith Plautus is a remedie for all griefes Endure patiently and blame not that which thou canst not auoid For he that is able to suffer well ouercommeth But this vertue is so rarely found among men that moe will offer themselues to death than abide griefe patiently Neuertheles it is the point of a wise man saith Horace to set a good face vpon that which must needes be done ARAM. By patience saith Cicero we must seeke after that which we cannot obtaine by fauour and if we endure all the inconuenience will turne to our profite But learned men whilest they resist not their perturbations trouble and ouerturne with a suddain
vehemencie those things which they had begun with a quiet spirit mind throwing down at one blow whatsoeuer they had builded with long labour But of thee ACHITOB we shall vnderstand the prayse and propertie of this vertue of Patience with the contrary effects thereof namelie Impatiencie Choler and Anger and the meanes to shunne and auoid them ACHITOB. Among all the ancients the Stoike Philosophers were most zealous and precise obseruers of all points concerning this vertue of patience which they grounded vpon the fatall cause of necessitie requiring such exactnes and perfection thereof in men that they would haue a noble hart to be no otherwise touched with aduersitie than with prosperitie nor with sorowful things than with ioyfull For this cause Aristo said that vertue onely was to be wished and therefore that it was all one to be sicke or sound poore or rich briefly that in all other humane and necessary vses of nature there was no more euil in one kind than in another Whereby it seemeth that these Philosophers delighted in painting out a picture of such patience as neuer was nor shal be among men except first they should be vnclothed of all humaine nature or become as blockish and sencelesse as a stone For so long as man remaineth in this life he cannot be void of affections and perturbations that draw the soule to care and to prouide for the body which continually crieth out against her for feare of griefe and of wanting that which belongeth vnto it But it is the dutie of a wise man to moderate all passions in such sort that in the end reason remaine mistresse Moreouer we say that vertue which is a habite of comelines and mediocritie in affections ought neither to be without hir motions nor yet too much subiect to passions For the abolishing of desire maketh the soule without motion without ioy euen in honest things as on the other side ouer vehement motions thereof altogether trouble hir and cause hir to be as it were beside hir selfe Further we seeke after the common practise of men not for that perfection which they wish for and whereunto they ought to aspire and we desire that affection should shew it selfe no otherwise in vertue than a little shadow of a hidden cloud or a line in a picture Therfore true patience which we ought to imbrace in all things not as compelled and of necessity but cheerfully and as resting in our welfare is a moderation tolerance of our euils which albeit we sigh vnder the heauie burthen of them clothe vs in the meane while with a spirituall ioy that striueth so well and mastreth in such sort the sence of nature which shunneth griefe that in the end it worketh in vs an affection of pietie godlinesse ioyned with a free cheerful mind vnder the yoke obedience of the iust rightfull will of God through a certain expectation of things promised and causeth vs to iudge impatiencie to be contumacie and rebellion to this diuine wil and sufficient of it selfe to make a man to be called wretched Patience saith Plato is a habite that consisteth in sustaining stoutly all labours and griefes for the loue of honestie The law saith that it is a very good thing to keep the tranquillitie of our spirit as much as may be in aduersities and not to complaine of that which is vncertaine bicause men know not whither that which is light vpon them be good or euil for them as also bicause sorow can not helpe that which is to come but rather hindreth the curing of the euill and lastly bicause there is nothing in humane matters wherof any great account is to be made But if I must needs support them my desire and labour is to do it nobly honestly and courageously It skilleth not what we endure but how we endure it And then doth patience preuail most when we know that whatsoeuer we haue done was executed of vs for godlines sake The conflict of Patience saith Euripides is such that the vanquished is better than the vanquisher And let vs not thinke that there is any calamitie which cannot be sustained by the nature of man armed with patience which is an inuincible tower Patience saith Cicero is a voluntarie and long suffring of labours calamities trauels and difficult matters for the loue of honestie and of vertue And when all things are ouerthrowen and counsaile wil do no more good there is but this one only remedy to beare patiently whatsoeuer shall come vpon vs. Patience serueth vs for a meane to attaine to great matters staying men from fainting in dangers and trauels By patience whatsoeuer is disordred may be brought againe to good order as that wise emperor Marcus Aurelius would giue vs to vnderstand when he sayd that patience had no lesse holpen him in the gouernmēt of his estate than knowledge Likewise it is for the most part followed of curtesie and gentlenes which make him well liked of that is adorned therewith and sooner draw good wil the cause of mens obedience then force or violence doth He that is slowe to anger saith the wise man is better than the mightie man and he that ruleth his owne mind is better than he that winneth a citie True patience loueth the afflictions which she suffreth causing him that possesseth hir to giue prayse to God in the midst of aduersities and to submit himself to his iudgement when he is pressed with diseases neither can pouertie keep him backe from cōmending highly his bountie and goodnes To be short as a pearle sheweth hir beautie euen in the midst of a puddle so a patient man causeth his vertue to appeere in al aduersities Moreouer this patience which we shew in aduersities mooueth those to compassion and pitie that see vs suffer Which thing as it greatly comforteth in affliction so oftentimes it causeth others to reape inestimable benefite when they behold vs to suffer vniustly For it serueth to awaken and to strengthen the weake in the knowledge of their duetie that they suffer not themselues to be deceiued with the poisonfull sweetnes of worldly goods and commodities In a word the vertue of patience is so necessarie for a good and happy life that no part or action of mans life can be guided to their proper end without hir And as she is a branch of Magnanimitie Fortitude and greatnes of courage so Impatiencie is a weakenes and imbecillitie of a base vile and contemptible nature wherin choler and in the end wrath are easily ingendred which are two very pernitious passions in the soule and differ nothing from furie as the elder Cato said but onely in this that they continue a lesse time and this a longer This is that which Possidonius teacheth vs saying that Anger is nothing else but a short furie Aristides called it the inflammation of blood and an alteration of the hart Cicero saith that that which the Latines
proper end expecting our renewing in that life which is immortall and euerlasting Of Good and Ill hap Chap. 31. ARAM. THere hath beene alwayes men of great humaine learning but voyd of the sincere knowledge of the truth that haue maintained one of these two opinions some That all things were gouerned by nature others that they were ruled by fortune They that acknowledge nature for the first cause of all things did attribute vnto hir a constellation which through the strength and efficacie of the starres gouerned the counsaile and reason of men The other sort acknowledging fortune maintained that all things were done at aduenture and by chance Now albeit there are too many at this day that follow this error yet is it so absurd a thing that in the writings of Ethnicks and Pagans a thousand inuincible reasons are found of sufficient force to conuince such opinions of meere lying and ouer-great sottishnes and to constraine those that are most impudent and shameles to acknowledge an infinite almightie power to be the creator of nature and of all things moouing therein and to dispose and order them with an eternall and euerlasting prouidence True it is that I would not absolutely deny the maruellous effects which many haue noted in heauenlie bodies throughout nature neuertheles I hold this for certaine that as all their vertue dependeth of one onely God so he withdraweth from them his power when and as soone as it pleaseth him Of this I inferre that they greatly deceiue themselues who thinke that the seeking out of the starres and of their secret vertues diminisheth any thing from the greatnes and power of God seeing that contrariwise his maiestie is much more famous and woonderful in doing such great things by his creatures as if he did them himselfe without any meane Nowe that which I haue touched heere my companions is not to offer any occasion to discourse of the Mathematicks or of any part thereof which would be to depart out of those bounds which we appointed to our Academy But seeing nothing is so common amongst vs as to vse or rather to abuse these wordes of Good and Ill hap by attributing vnto them some power and vertue ouer our doings insomuch that we commonly say there is nothing but good or ill lucke in this world I thinke it wil not be without fruite to consider narowly what we ought to thinke of these words and wherein we are to seeke and desire good hap and wherein to feare and flie ill lucke Now therefore let vs be instructed of you touching this matter ACHITOB. Good hap consisteth in that contentation which proceedeth from the perfection of the subiect therof being adorned with a perfect habit and intire possession of all kind of Goods in the priuation whereof all ill hap consisteth This cannot be verified of the passions and affections of men nor of their worldly affaires which are alwaies intermingled with diuers sundry accidents turning one while on this manner by and by after an other and carying the soule continually vp and downe with these two perturbations Desire and Griefe Therefore if there be a happie man in this world said Socrates it is he that hath a pure and cleane soule and a conscience defiled with nothing For the mysteries of God may be seene and beheld of him onely ASER. A temperate and constant man that knoweth how to moderate feare anger excessiue ioy and vnbrideled desire is very happie but he that placeth other vading Goods in his felicitie shall neuer haue a quiet mind Let vs then heare of AMANA wherein we ought to iudge that happines or vnhappines consisteth AMANA The continuall alteration sudden chang of one estate into another cleane contrary which might alwaies be noted in the nature disposition and euents of mens actions counsels desires gaue occasion to some of the ancient Philosophers to thinke the sicke more happie than the sound bicause said they sicke folks looke for health whereas the healthie expect sicknes For this very consideration it seemeth that Amasis almost the last of those kings that raigned peaceably in Egypt shoke off the alliance and league with Policrates king of Samos who was so happie in worldlie respects that do what he could yet could he not know what sorow meant but all things fel out vnto him better than he desired For proofe wherof may serue that which happened vnto him after he had cast into the sea a ring of great value which he loued exceedingly Now although he did so of purpose to the end he might taste of some sorow and griefe yet he found it quickly againe in the bellie of a fish taken by Fishermen and bought for his kitchen Whereupon this wise Egyptian iudged it a thing altogether impossible but that some great miserie was to follow hard at the heeles of so great happines and therefore he would not be partaker therof as of necessitie he should haue beene if he had continued still that league which before was betwixt them Neither was Amasis any thing deceiued in his opinion For within a while after Policrates was depriued of his kingdome and shamefully hanged seruing for a common and notable example of the instabilitie and variablenes of mans estate as also to shew that it is a very absurd thing to place happines in so vncertain felicity And yet among infinit imperfections borne with man this is common in him to loose quickly the remembrance of a benefit receiued but to retaine a long time the memorie of a calamitie fallen vpon him Which is the cause that he alwaies supposeth his mishaps to be without comparison greater than all the good hap that he can haue so that he complaineth continually of his miseries and calamities not remembring the innumerable benefits which are daily offred presented vnto him from the grace and bountifulnes of God Notwithstanding if all men as Socrates said aswell rich as poore brought their mishaps and laid them in common together and if they were in such sort diuided that euery one might haue an equall portion then should it be seene that many who thinke themselues ouercharged oppressed would with all their hartes take againe vnto them their fortune and be contented withall Wouldest thou said Democritus auoid the griefe of thy miserie Behold the life of the afflicted and by the comparison thereof with thine thou shalt see that thou hast cause to thinke thy selfe very happie He that will measure his burthen saith Martial may well beare it Now with this common complaint in men of their estate and condition this custome also is ioined to lay the cause of that which they suffer vpon cruell and intollerable destinie accusing that to excuse their owne fault Wherefore we cannot more aptly compare them than to blind folks who are angrie and oftentimes call them blind that vnawares do meete and iustle them But if we desire to cure our soules of so many
firme stedfast and abiding Good being assured as we said that not one of those things wherein a happie life consisteth shall waxe old perish or fall to decay To conclude he is happie that sheweth in all the workes and actions of his life a patterne of honestie and vertue being moderate in prosperitie constant in aduersitie A man thus affected and disposed will behaue himselfe without reproofe in the time present will call to mind with ioy pleasure the time past and wil boldly and without distrust draw neere to the time to come euen with a cheerefull ioifull hope of better things and with a stedfast expectation of that vnspeakeable and endles happines which is prepared for the elect Of Prosperitie and Aduersitie Chap. 32. AMANA BEing in our former discourse entred into the diuers and contrarie effects which the nature and condition of worldlie affaires draw with them whereof euery one in his particular place may dailie haue good sufficient testimonies seeing through the malice and corruption of our age all things are at that point as if they ment to lay more hard and difficult crosses vpon vs to sustaine I thinke we shall not depart from our matter if we seeke for some instruction whereby to gouerne our selues prudently in prosperitie and in aduersitie considering the effects both of the one and the other to the end we may auoid those that are most pernitious and retaine still with vs that constancie and woorthines that is required in the vertue of Fortitude which teacheth a man how he ought to behaue himselfe nobly in euery estate and condition of life For as gold transfigured by the workeman now into one fashion and then into another is transformed into sundrie kinds of ornaments and yet remaineth alwaies that which it is without any alteration of substance so it behooueth a wise noble minded man to cōtinue alwaies the same in things that are contrarie and diuers without any alteration and change of his constancie and vertue But I leaue the discourse of this matter to you my Companions ARAM. As a man saith Scipio deliuereth ouer his horses which bicause they haue beene in many skirmishes are become restie furious and vntractable to the yeomen of his horses to bring them into good order againe so men that are growne to be vnrulie through prosperity must be brought as it were to around circle that they may consider of the inconstancie of worldlie things and of the variablenes of wretched fortune ACHITOB. In prosperitie saith Euripides be not lift vp too much and in aduersitie hope the best alwaies And as in a fire said Socrates it is good to behold a cleare brightnes so is a moderate soule in felicitie But let vs heare ASER who wil handle that which is heere propounded more at large ASER. As men prouide bulwarks and banks against a riuer that vseth to ouerflow so he that desireth to liue happily must fortifie himselfe with powerfull and conuenient vertues to resist the hurtfull assaults which the vnlooked for successe of humane affaires make vpon him continually both in prosperitie and in aduersitie For questionles nothing is hardlier kept within compas than he that hath all things according to his harts desire neither is any thing so much cast downe or sooner discouraged than the same man when he is afflicted and misseth of his purpose All mindes are not resolute and constant enough from slipping beside themselues and beyond the limits of reason neither in great prosperity which puffeth and lifteth vp mens harts especially theirs that are base by nature nor yet in vnloked for aduersity which through the heauie burthen thereof oftentimes astonisheth and amazeth them that are thought to be best setled and assured But if we consider apart the pernitious effects which issue from these two contraries when reason doth not guide and gouerne them we shall find nothing but pride in the one and faintnes of hart basenes of mind and oftentimes despaire in the other Notwithstanding we may well note this that prosperitie hath alwaies beene the cause of farre greater euils to men than aduersitie that it is easier for a man to beare this patiently than not to forget himselfe in the other Whereof I thinke we may not vnfitly alledge for a reason that which Menander saith that man of all other liuing creatures is aptest to fall suddenly downe from high to low bicause he dareth vndertake the greatest matters although he be weakest Whereupon being as it were naturally subiect to falling it is not so strange vnto him being better furnished for that seeing he is or ought to be prepared thereto long before then when against his naturall disposition he ascendeth to some greatnes not hoped for Now whether it be for this reason or bicause vice is his proper inheritance the memorie of the time past aswell as of the present time furnisheth vs with sufficient testimonies seeing fewe are found that forgat not themselues in their prosperitie whereas many haue behaued themselues wisely and taken occasion to be better in their aduersitie Which being vnderstood of Plato when he was requested by the Cyrenians a people of Grecia to write downe lawes for them and to appoint them some good forme of gouernment for their Common-wealth he answered that it was a very hard matter to prescribe lawes to so rich happie and wealthie a people as they were For commonly those cities which in short time come suddenly to great felicitie grow to be insolent arrogant and vneasie to raunge in order neither is there any thing for the most part prouder than a poore man made rich as contrariwise none are so readie to receiue counsell and direction as he whom fortune hath ouerrun He that is pressed greatly with aduersitie is seldome puffed vp with pride or vanquished of lust or drowned in couetousnes or ouertaken with gluttonie or lift vp with desire and worldlie glorie all which imperfections happen commonly to those vpon whome fortune too much fawneth That felicitie saith Seneca which hath not beene hurt cannot indure one blow but when it hath had a long and continuall combat with discommodities and hath hardued it selfe by suffering and bearing iniuries then doth it not suffer it selfe to be ouercome with any euill Now one of the greatest benefits that a man may haue in this life is neither to be changed by aduersitie nor lift vp with prosperity but to be as a well rooted tree which although it be shaken with sundrie winds yet can not be ouerthrowne by any of them And truly it is very ridiculous that that which commeth to all worldly things by an ordinarie and naturall course euen by the sequele of causes linked togither and depending one of another changing the estate of mortall things should haue power to alter or to make any mutation in reason and wisedom which ought to abide stedfast in the mind of man For this cause Plato said that there
vnto him For this latter is of a proud and presumptuous nature always enuied and as commonly it is not freely admonished so it giueth eare vnto and receiueth as litle but the other is plaine and simple folowed of compassion and ready to receiue counsell Besides it awaketh a Christian and stirreth him vp to humble himself before the maiestie of God to cal vpon him and to trust wholy to his onely grace and vertue Now if some as I haue sayd are so faint harted that they suffer themselues to be ouerwhelmed vnder the burthen of turmoiles and calamities let vs attribute the cause thereof to ignorance and want of good iudgement which depriueth them of learned sound cogitations and discourses that tend to a constant disposition wherein the happines of this life consisteth As for vs if we desire to approch neere to that perfection which is required by the Sages let vs propound to our selues their examples to folow that we may be temperate and constant in euery estate and condition of life We read of Socrates that one and the same countenance was noted in him all his life time that it was neither sadder nor pleasanter for any thing that happened vnto him He changed it not when he heard the sentence of his death pronounced no not when he dranke the poison folowing therein the contents of his condemnation albeit he was then aboue three-skore yeeres of age Publius Rutilus a Romane being vniustly banished neuer changed his coūtenance or behauiour neither would put on any other gowne than that he vsed to weare although it was the custome of such as were banished to alter the same Neither would he leaue off the marks of a Senator nor request the iudges to absolue him but led the rest of his dayes with the same greatnes grauitie and authoritie that he vsed before not shewing himselfe any thing beaten down with sorow for the strange alteration of his first estate Quintus Metellus surnamed Numidicus bicause he had subdued that countrey of Numidia being driuē into exile through a popular faction and sedition went into Asia where as he beheld certaine players he receiued letters from the Senate whereby he was certified that the Senators people with one common consent had called him backe againe Which good newes he bare with the like modestie that he did his banishment not departing from the Theater before the sportes were ended nor shewing his letters to any of his friends that were round about him before he had assembled them togither in his lodging to deliberate of his returne to Rome The same grauitie and constancie caused Diogenes when he heard one hit him in the teeth with his banishment from Pontus by the Synopians to make this answer And I haue bounded them within the countrey of Pontus We must account the whole scope of the firmament for the bonds of our countrey as long as we liue here Neither ought any man within those limites to esteeme himselfe either banished or a stranger seeing God gouerneth all things by the same elements Therefore Socrates said that he tooke not himselfe to be either an Athenian or a Graecian but a worldling And how shal we thinke that they who sustained so courageously their banishment from their countrey which was so deere vnto them that they preferred the benefite thereof before the safetie of their life their depriuation absence from their families friends and goods would not much more vertuously haue suffred all lesse aduersitie Therefore to end our present discourse let vs learn that nothing belonging to this present life hath neither more euill nor good in it than according to the end which befalleth it that it is our dutie to keep our selues moderate constant and vpright both in prosperitie and in aduersitie which is the propertie of true magnanimitie and greatnes of courage Let vs not lift vp our selues aboue measure for any temporall felicitie nor be too much discouraged bicause we are visited with aduersitie but wisely expect what will be the end of both which a good and vertuous man shal always find to be happy when he changeth his mortall estate for a life that is certain and euerlasting The ende of the eight daies worke THE NINTH DAIES WORKE Of Riches Chap. 33. ASER. YEsterday we bestowed the better part of the day in discoursing of good and ill hap of prosperitie and aduersitie which with a swift pace following each other seeme to change to turne and to ouer-turne incessantly the dealings and desires of men Now forasmuch as we made mention of the ignorant multitude which placeth happines felicitie in the vading goods of the world affirmed to the contrary that this felicitie was very miserable bicause it maketh a man more insolent and arrogant giueth him greater occasion to bewaile than to reioice in his fortune I think we ought to consider more neerely of the nature of such goods as are no goods beginning with Riches whereunto men are slaues more than to any other thing albeit they procure them the greatest euils AMANA Riches saith Epictetus are not in the number of goods For they stirre vs vp to superfluitie and pull vs backe from temperance And therfore it is a very hard matter for a rich man to be temperate or for a temperate man to be rich As a man cannot vse a horse saith Socrates without a bridle so he cannot vse Riches without reason ARAM. It is almost impossible said Diogenes that vertue should dwell in a rich citie or house For riches bring with them pride to him that possesseth them excessiue desire in gathering them couetousnes in keeping them all filthines dissolutenes in the enioying of them But let vs heare ACHITOB who will handle this matter more at large ACHITOB. As children of three or fower yeeres of age haue no other care or thought but how they may play and passe their time with the hauing of dailie foode according to their appetite not considering or taking any care for the meanes which they might haue and which would be necessarie for the nourishing of their old age so it seemeth to me that the men of our time behaue themselues when through a more than childish ignorance they labor without ceasing to gather to increase wealth which will do them seruice but a little while not caring in the meane time for certaine and immortall goods which wil nourish them for euer And yet the soule created according to the image of God cannot better preserue and shew foorth hir diuine nature in this mortal bodie than by contemning all earthlie humane and vading things But to the end we be not of the number of those that fill themselues with such passions to purchase their owne destruction let vs consider by the testimonies of the ancient Sages of the nature and qualitie of riches and of the visible effects which they dailie bring foorth in those that serue possesse
them next we will behold some examples of these famous personages that we may be induced thereby to contemne such pernitious goods Men ought to make great account of riches said Socrates if they were ioined with true ioy but they are wholy separated from it For if rich men fall to vsing of them they spoile themselues with ouergreat pleasure if they would keepe them care gnaweth and consumeth them within and if they desire to get them they become wicked and vnhappie It cannot be saith Plato that a man should be truly good and very rich both togither but he may well be happie and good at one time And it is a verie miserable saying to affirme that a rich man is happy yea it belongeth to children and fooles to say so making them vnhappy that beleeue and approoue it Slouth and slug gishnes grow of riches and they that are addicted to heape them vp more and more the greater account they make of them the lesse they esteeme vertue So that if riches and rich men are greatly set by in a Common-wealth vertue and good men will be much lesse regarded and yet great matters are brought to passe and Common-wealths preserued by vertue and not by riches Riches saith Isocrates serue not so much for the practise of honestie as of wickednes seeing they draw the libertie of men to loosenesse and idlenesse and stirre vp yong men to voluptuousnes Men said Thales are by nature borne to vertue but riches draw them backe vnto them hauing a thousand sortes of sorceries to allure them to vices and through a false opinion of good to turne them from those things that are truly good They suffer not him that hath them to be able to know any thing but draw him to external goods They are passing arrogant most feareful If they vse themselues they are riotous if they abstaine miserable They neuer content their Owners nor leaue them void of sorow and care but as they that are sicke of the dropsie the more they drinke become the thirstier so the more that men abound in wealth the more they desire to haue Riches of themselues breed flatterers who helpe to vndoe rich men They are the cause of infinite murders and hired slaughters they make couetous persons to contemne the goods of the soule thinking to become happy without them They prouoke them also to delicacies and to gluttony whereby their bodies are subiect to diseases and infirmities Briefly riches greatly hurt both bodie and soule They stirre vp domesticall sedition and that among brethren They make children worse in behauiour towards their fathers and cause fathers to deale more hardly with their children Through them it commeth that friends suspect each other for a true friend is credited no more by reason of a flatterer Besides rich mē are angry with good men saying that they are arrogant bicause they will not flatter them and in like maner they hate such as flatter them thinking that they keepe about them onely to robbe them and to diminish their wealth These are the cuils which may be said to be commonly in riches But these also accompany them being execrable diseases namely presumptiō pride arrogancie vile and abiect cares which are altogether earthly naughtie desires wicked pleasures and an insatiable coueting Besides if they were not pernitious of thēselues so many mischiefs would not take their beginning from them For men commit a thousand murders for gaine They robbe churches fidelitie is lost and broken friendship is violated men betray their country maidens are loosely giuen brieflie no euils are left vnexecuted through the desire of riches They that giue them selues said Bion to gather riches are verie ridiculous seeing fortune giueth them couetousnes keepeth them and liberalitie casteth them away Men must haue rich soules saith Alexides as for siluer it is nothing but a shew and vaile of life It is a naughtie thing saith Euripides but common to all rich men to liue wickedly The cause thereof as I take it is this bicause they haue nothing but riches in their mind which being blind seele vp likewise the eies of their vnderstanding I pray God neuer to send me a wealthy life which hath alwaies sorow and care for hir Companions nor riches to gnaw my hart Speake not to me of Pluto that is to say of riches for I make no great reckoning of that God who is alwaies possessed of the most wicked vpon the earth O riches you are easie to beare but infinite cares miseries and griefs keepe you companie He saith Democritus that woondereth at such as haue great riches and are esteemed of the ignorant multitude to be happie will surely through a desire of hauing commit and vndertake wicked things and those oftentimes against the lawes As drunkennes saith Aristotle begetteth rage and madnes so ignorance ioined with power breedeth insolencie and furie And to those whose minds are not well disposed neither riches nor strength nor beautie can be iudged good but the greater increase ariseth of them the more harme they procure to him that possesseth them Moreouer do we not see that the most part of rich men either vse not their riches bicause they are couetous or abuse them bicause they are giuen ouer to their pleasures and so they are all the seruants either of pleasures or of trafficke and gaine as long as they liue But he that would be as Plato saith truly rich ought to labor not so much to augment his wealth as to diminish his desire of hauing bicause he that appointeth no bounds to his desires is alwaies poore and needie For this cause the libertie of a wise mans soule who knoweth the nature of externall goods belonging to this life is neuer troubled with the care of them being assured as Plutark saith that as it is not apparell which giueth heate to a man but only staieth and keepeth in naturall heate that proceedeth from the man himselfe by hindring it from dispersing in the aire so no man liueth more happily or contentedly bicause he is compassed about with much wealth if tranquillitie ioy and rest proceed not from within his soule Heape vp saith the same Philosopher store of gold gather siluer togither build faire galleries fill a whole house full of slaues and a whole towne with thy debtors yet if thou doest not maister the passions of thy soule if thou quenchest not thy vnsatiable desire nor deliuerest thy soule of all feare and carking care thou doest asmuch to procure thy quietnes as if thou gauest wine to one that had an ague Life of it selfe saith Plato is not ioyfull vnles care be chased away which causeth vs to waxe gray-headed whilest we desire but meane store of riches For the superfluous desire of hauing alwaies gnaweth our hart Whereupon it commeth to passe that oftentimes amongst men we see pouertie to be better than riches death than life And truly there is great madnes in the greedy coueting of
monie For they that are touched with this maladie follow after riches with such zeale as if they supposed that when they had gotten them no more euill should come neere them And then also they set so light by those which they haue that they burne with the desire of hauing more How then shall we call that good which hath no end or measure Or that which being gotten is the beginning of a further desire to haue more A horse saith Epictetus is not said to be better bicause he hath eaten more than another or bicause he hath a gilt harnesse but bicause he is stronger swifter and better made for euery beast is accounted of according to his vertue And shall a man be esteemed according to his riches ancestors and beautie If any man thinke that his old age shall be borne more easilie by the meanes of riches he deceiueth himselfe For they may well cause him to enioy the hurtfull pleasures of the bodie but cannot take from him sadnes horror and feare of death nay rather they double his griefe when he thinketh that he must leaue and forsake them In this short discourse taken from ancient men the vanitie of riches appeereth sufficiently vnto vs as also the hurtfull effects that flow from them if they be not ruled by the reason of true prudence Heereafter we are to see how we may vse those riches wel which God putteth into our hands being iustly gotten by vs which is a part of iustice whereof we are to intreat In the meane time that we fasten not our harts to so friuolous and vaine a thing let vs call to mind some examples of wise and famous men woorthie of immortall renowne who haue altogither contemned eschewed and despised the couetous desire and hoording vp of riches as the plague and vnauoidable ruine of the soule We read of Marcus Curius a Romane Consul the first of his time that receiued thrice the dignitie of triumphing for the notable victories which he obtained in the honor of his countrey that he made so small account of worldlie riches that all his possession was but a little farme in the countrey soryly built wherein he continued for the most part when publike affaires suffered him labouring and tilling himselfe that little ground which he had there And when certaine Embassadors vpon a day came to visite him they found him in his chimney dressing of reddish for his supper And when they presented him with a great summe of monie from their Comminaltie he refused it saying that they which contented themselues with such an ordinarie as his was had no need of it and that he thought it farre more honorable to command them that had gold than to haue it Phocion the Athenian being visited with Embassadors from Alexander they presented him with a hundred Talents being in value three score thousand crownes which this Monarch sent vnto him for a gift Phocion demanding the cause why seeing there were so many Athenians besides him they answered bicause their maister iudged him onely among all the rest to be a vertuous and good man Then quoth he let him suffer me both to seeme and to be so in deede and carie his present backe againe to him Notwithstanding he was needie as may be prooued by the answer which he made to the Athenian Councell who demanded a voluntarie contribution of euery one towards a sacrifice And when there were no moe left to contribute but he they were verie importunate with him to giue somewhat It were a shame for me said he vnto them to giue you monie before I haue paied this man and therewithall he shewed one vnto them that had lent him a certaine summe of monie Philopaemen Generall of the Achaians hauing procured a league of amitie betweene the citie of Sparta his owne the Lacedemonians sent him a present of sixe score Talents which were woorth three score and twelue thousand crownes But refusing it he went purposely to Sparta where he declared to the Councell that they ought not to corrupt and win honest men or their friends with monie seeing in their need they might be assured of thē and vse their vertue freely without cost but that they were to buy and gaine with hired rewards the wicked such as by their seditious orations in the Senate house vsed to raise mutinies and to set the citie on fire to the end that their mouthes being stopped by gifts they might procure lesse trouble to the gouernment of the Common-wealth A great Lord of Persia comming from his countrey to Athens and perceiuing that he stood in great neede of the aid and fauour of Cimon who was one of the chiefe in the citie he presented vnto him two cups that were both full the one of Dariques of gold the other of siluer Dariques This wise Grecian beginning to smile demanded of him whether of the twaine he had rather haue him to be his friend or his hireling The Persian answered that he had a great deale rather haue him his friend Then said Cimon carie backe againe thy gold and siluer For if I be thy friend it will be alwaies at my commandement to vse as often as I shall neede Anacreon hauing receiued of Polycrates fiue Talents for a gift was so much troubled for the space of two nights with care how he might keepe them and about what to imploy them best that he caried them backe againe saying that they were not woorth the paines which he had alrcadie taken for them Xenocrates refused thirtie thousand crownes of Alexander sent vnto him for a present saying that he had no neede of them What quoth Alexander hath he neuer a friend For mine owne part I am sure that all king Darius treasure will scarce suffice me to distribute among my friends Socrates being sent for by king Archelaüs to come vnto him who promised him great riches sent him word that a measure of floure was sold in Athens for a Double and that water cost nothing And although it seemeth quoth this Philosopher that I haue not goods enough yet I haue enough seeyng I am contented therewith What is necessarie sayd Menander for the vse of our life besides these two things Bread and Water Bias flying out of his citie which he foresawe would be besieged without hope of rescue would not lode himselfe with his wealth as others did And being demaunded the cause why I cary quoth he all my goods with me meaning the inuisible gifts graces of his mind Truly gold and siluer are nothing but dust and precious stones but the grauell of the sea And as Pythagoras said we ought to perswade our selues that those riches are not ours which are not inclosed in our soule According to which saying Socrates when he saw that Alcibiades waxed arrogant bicause of the great quantitie of ground which he possessed shewed him an vniuersall Map of the world and asked him whether he knew
which were his lands in the territorie of Athens Whereunto when Alcibiades answered that they were not described nor set downe there How is it then quoth this wise man that thou braggest of that thing which is no part of the world One meane which Lycurgus vsed and which helped him much in the reforming of the Lacedemonian estate was the disanulling of all gold and siluer coine the appointing of iron money onely to be currant a pound waight whereof was woorth but sixe pence For by this meanes he banished from among them the desire of riches which are no lesse cause of the ouerthrow of Common-wealths than of priuate men This mooued Plato to say that he would not haue the princes and gouernors of his Common-wealth nor his menne of warre and souldiours to deale at all with gold and siluer but that they should haue allowed them out of the common treasurie whatsoeuer was necessary for them For as long gownes hinder the body so do much riches the soule Therfore if we desire to liue happily in tranquillitie and rest of soule and with ioy of spirit let vs learne after the example of so many great men to withdraw our affections wholy from the desire of worldly riches not taking delight pleasure as Diogenes said in that which shall perish and is not able to make a man better but oftentimes woorse Let vs further know that according to the Scripture no man can serue God and riches togither but that all they which desire them greedily fall into temptations and snares and into many foolish and noisome lustes which drowne men in perdition whereof we haue eye-witnesses daily before vs. This appeereth in that example which the self same word noteth vnto vs of the rich man that abounded in all things so that he willed his soule to take hir ease and to make good cheere bicause she had so much goods layd vp for many yeeres and yet the same night he was to pay tribute vnto nature to his ouerthrow and confusion Being therefore instructed by the spirite of wisedome let vs treasure vp in Iesus Christ the permanent Riches of wisedome pietie and iustice which of themselues are sufficient through his grace to make vs liue with him for euer Of Pouertie Chap. 34. ACHITOB NOw that we haue seen the nature of riches with the most commō effects which flow from them and seeing the chief principall cause that leadeth men so earnestly to desire them is the feare of falling into pouertie which through error of iudgement they account a very great euill I am of opinion that we are to enter into a particular consideration thereof to the end that such a false perswasion may neuer deceiue vs nor cause vs to go astray out of the right pathe of Vertue ASER. Pouertie said Diogenes is a helpe to Philosophy and is learned of it selfe For that which Philosophie seeketh to make vs know by words pouertie perswadeth vs in the things themselues AMANA Rich men stand in need of many precepts as that they liue thriftily and soberly that they exercise their bodies that they delight not too much in the decking of them and infinite others which pouertie of hir selfe teacheth vs. But let vs heare ARAM discourse more at large of that which is here propounded vnto vs. ARAM. If we consider how our common mother the earth being prodigall in giuing vnto vs all things necessarie for the life of man hath notwithstanding cast all of vs naked out of hir bowels and must receiue vs so agayne into hir wombe I see no great reason we haue to cal some rich and others poore seeing the beginning being and end of the temporall life of all men are vnlike in nothing but that some during this litle moment of life haue that in abundance and superfluitie which others haue onely according to their necessitie But this is much more absurd and without all shew of reason that they whom we call poore according to the opinion of men should be accounted yea commonly take themselues to be lesse happy than rich men and as I may so say bastard children not legitimate bicause they are not equally and alike partakers of their mothers goods which are the wealth of the world for the hauing whereof we heare so many complaints and murmurings For first we see none no not the neediest and poorest that is except it be by some great strange mishap to be so vnprouided for that with any labour and pains taking which is the reward of sinne he is able to get so much as is necessary for the maintenance of his life namely food and raiment neither yet any that for want of these things howsoeuer oftentimes he suffer and abide much is constrained to giue vp the Ghost But further as touching the true eternall and incomparable goods of our common father their part and portion is nothing lesse thā that of the richest Yea many times they are rewarded and enriched aboue others in that beyng withdrawen from the care gouernment of many earthly things they feele themselues so much the more rauished with speciall and heauenly grace if they hinder it not in the meditation and contemplation of celestiall things from whence they may easily draw a great and an assured contentation in this life through a certaine hope that they shall enioy them perfectly bicause they are prepared for them in that blessed immortalitie of the second life For nothing is more certaine than this that as the Sunne is a great deale better seene in cleare and cleane water than in that which is troubled or in a miry and dirtie puddle so the brightnes that commeth from God shineth more in minds not subiected to worldlie goods than in them that are defiled and troubled with those earthlie affections which riches bring with them This is that which Iesus Christ himselfe hath taught speaking to him that demanded what he should do to haue eternall life If thouwilt be perfect saith he sell that which thou hast and giue it to the poore and thou shalt haue treasure in heauen adding besides that a rich man shall hardly enter into the kingdome of heauen If a father diuiding his substance among his children should leaue to one as to his eldest or best beloued the enioying of his principall mannor by inheritance and to the rest their mothers goods which are of much lesse value and that only for terme of life what folly were it to iudge that these last were more preferred and had better portions than the other And I pray you what comparison is there betweene the greatest worldlie and transitorie riches that can be and the permanent treasures of heauen seeing those cannot be compared but to a thing of nought than which they are weaker beeing moreouer accompanied with innumerable hurtfull euils as we haue alreadie shewed What happines and felicitie can wealth adde to rich men aboue the poorer
sort that these should be accounted miserable and wretched Take away saith Lactantius insolencie and boasting from rich men and there will be no difference betweene a poore man and a rich And if he that made the condition both of the one the other and that prouideth nourishment for vnreasonable creatures doth distribute vnto vs as much as he knoweth in his eternall prescience and foreknowledge to be needfull for vs whereof shall we complaine except as inheritors of that damnable vice of ingratitud from the first man we forget so many benefits receiued as also those that are dailie profered and promised vnto vs of his heauenlie goodnes and grace In a feast said Epictetus we content our selues with that which is set before vs thinking it an impudent and vile part to aske any other thing of him that entertaineth vs. And how can we be so impudent and shameles in this world as to aske those things of God which he will not giue vs and not content our selues with the vse of that which he hath liberally freely bestowed vpon vs But there is a further matter For if we would consider the great yea vnspeakable fruits which pouertie bringeth with hir whereof she is able to make vs partakers in this life without doubt she will be found to be a thousand times more happie than riches Pouertie saith Aristophanes is the mistres of manners Pouertie said Archesilaus seemeth to be sharpe hard troublesome but she is nurse to a good linage as she that acquainteth hir selfe with frugalitie and abstinence In a word she is a schoole of vertue Wealth is full of wickednes saith Euripides but pouertie is accompanied with wisedome and all honest men are contented with necessarie things And if they offer sacrifice to the Gods with a little incense in the paulme of their hand they are for the most part sooner heard than they that kill many beastes for sacrifice For as Menander saith the poore are vnder the protection of God and it is better to possesse a little wealth with ioy than a great deale with fadnes To desire but a little said Democritus maketh pouertie equall with riches and if thou desirest not many things a little will seeme to thee to be very great Pouertie said Anaximenus maketh the spirite more sharpe and men more excellent in all things belonging to this life For she is a very good mistres of knowledge and skill The life of poore men said Aristonymus is like to a nauigation made alongst the shore of some sea but the life of rich men to that which is in the maine sea For the first sort may easily cast anchor come a shore and saue themselues whereas the others cannot do so bicause they are no more in their owne power but in fortunes Flie not from pouertie said Hipsaeus but from iniustice and wrong For no man was euer punished bicause he was poore but many bicause they were vniust Neither is a mans life commended bicause he is rich but bicause he is iust Hunger saith Plutark neuer engendreth adult erie nor want of monie lust so that pouertie is a short kind of temperance If thou wert borne among the Persians said Epictetus thou wouldest not wish to dwell in Grecia but to liue there in a happie estate Art thou not then a very foole bicause thou seekest not rather to liue happily in pouertie seeing thou art borne therein than to striue with so great labor for riches that thou maist liue As it is better to lie downe in a very little bed with health than in a great and large bed being sicke so is it a great deale better to liue in rest with a little wealth than in trauell and care with aboundance For neither pouertie procureth trouble nor riches driueth away feare but reason is that which causeth men neither to desire riches nor to feare pouertie If other things saith Bion the wise could speake aswell as we and were licenced to dispute with vs might not pouertie iustly say vnto vs after this manner O man wherefore fightest thou against me Why art thou become my enemie Haue I robbed thee of any thing Haue I beene the cause that thou hast receiued any iniurie or haue I depriued thee of any good thing Haue I taken from thee either Prudence Iustice or Fortitude But thou fearest least necessarie things should faile thee What Are not the waies full of herbs and fruits and the fountaines of water Hast thou not as many beds as the earth is great and as many couerlets and mattresses as there are leaues Hast thou not a good Cooke by my meanes that maketh good sauce for thee in hunger And he that is a thirst doth he not take very great pleasure in drinking Doest thou thinke that a man shall die for hunger bicause he hath no tart or for thirst if he haue not very delicate wine cooled with snow All such things are but for delicacie and nicenes Doest thou want a house when there is so many goodly Churches in cities What answer could be made to pouertie if she should speake thus Truly he that hath vertue possesseth all goods bicause that alone maketh men happie which may be spoken aswell of a poore man as of a rich For they sayd Thales that thinke pouertie hindreth Philosophie and that riches are a helpe vnto it greatly deceiue themselues For proofe that it is not so how many moe haue withdrawne themselues from studie through riches thā through pouertie Do we not see that the poorest study Philosophy best which the welthy bicause of their mony many matters cānot do For this cause Theognis said very well that many mo haue perished through surfetting than through hunger And to let you know that pouertie is more happy better esteemed of than riches consider the example of Aristides surnamed the Iust who being very poore was chosen to leuie and to gather tribute before all the rich men in Athens And Callias the richest man of all the Athenians sought by all means to haue his friendship whereas the other made no great account of him Epaminondas was not called half a God nor Lycurgus a Sauiour bicause they abounded in wealth and were slaues to their passions but bicause they profited their countrey exceedingly and were content with their pouertie Therefore we may gather out of the sayings of so many great and vertuous men an assured testimonie of the benefit and profit that commonly foloweth the condition of poore men And for inuincible proofes haue we not the examples of the liues of infinite Sages and learned Philosophers who willingly forsaking wholy contemning riches went to the Academy commonly called the Schoole of Pouertie there to enioy the treasures of wisdome and vertue Yea which is more we find that pouertie hath been the only and principal cause of enriching many with this vnspeakable treasure according to that saying of Aristotle that calamitie is oftentimes the occasion of vertue
as Archidamus did very well signifie to one who asked of him what were those gouernours of the Lacedemonian common-wealth by whose means it was maintained in such and so great glory as was then to be seen They are said he the lawes first and next the magistrates obseruing the lawes Moreouer the law must be the rule of Iustice as Iustice is the end of the law In some other place we shall vnderstand more at large by the grace of God what the law is and how we are to obey it where also we will consider particularly of the duetie of magistrates and of their dignitie In the mean time let vs mark well for our instruction the notable sayings and examples of ancient men here mentioned of vs which do sufficiently testifie vnto vs how greatly they recommended the preseruation of this vertue of Iustice Whereof if we beleeue as the truth is that God is the author that he doth continually exercise the same amongst vs by visible testimonies and that he will bring it to a full periode and perfection at the appointed time which is only known to him let vs take good heed that we neither contemne nor violate it Let such as are decked with diademes for the administration of Iustice who neuertheles commit this dutie to others vnder them make choice of sufficient and able men to beare so heauie a charge I meane able both for their learning and also for their good example of life Otherwise let them be sure that this great Iudge will require at their hands the wrong that is offred to innocēcy To meete with which inconuenience to take away the cause of so many abuses naughtie dealings which now a daies are knowen to such as are most ignorant to the vtter ouerthrow of a million of poore families I thinke that this is one of the best and surest means not to leaue Iustice which is so precious a thing to the licence of any whosoeuer will take it vpon him whereby it is set to open sale as it were some merchandise of small account Which dealing that I may speake my mind freely giueth occasion yea constraineth those men to take bribes and to be couetous who according to the counsaile of Iethro giuen to Moses ought to be farthest from it For so long as the places of iudgement shall be vendible and bestowed vpon him that offreth most we shall alwayes see that for mony such as are most ignorant worst liuers vnworthiest will be the first chiefest Now what iustice can be hoped for of such men For after they are once placed therin the chiefest respect is to reape gaine profit and aduantage according to that valew rate of money which they laid out vpon it Did my office cost me so much than it must be thus much worth vnto me For if I had imployed my money else-where I might haue had thus much of reuenues and inheritance Truly this saying full of impietie neuer caused them to blush that haue vttered it sundrie times although it hath wrought the same effect in many that haue heard it The Emperor Alexander and after him Lewes the 12. vsed this speech long since by way of prophecie That buyers of Offices would sell by retaile as deare as they could that which they bought in grosse And for this cause a wise Politician of our time hath written very learnedly that they which set to sale estates offices and benefices sell withall the most sacred thing in the world which is Iustice They sell the common-wealth they sell the bloud of the subiects they sell the lawes and taking away the reward of honor of vertue of knowledge of godlinesse of religion they open a gate to thefts to bribes to couetousnes to iniustice to ignorance to impietie in a word to all kind of vice and filthines Neither do I doubt but that they which buy them are as greatly to be reprooued and blamed as those that sell them bicause they minister life and nourishment as much as in them lieth to this monstrous Hydra of couetousnesse and lucre which sucketh vp and deuoureth the substance of the poore But they will say if we lay not out our money hereupon others wil do it that are as well prouided with coine and yet peraduenture are not so zealous of Iustice as we are What wilt thou doe euill for feare least another should do it before thee Besides if thou considerest thy selfe well what leadeth thee hereunto but ambition or couetousnes And if peraduenture some one among an hundred is touched with a good desire to profite and to serue his countrey what can he do alone amongst ten that are corrupted But let this be spoken without offence to good men who for the most part bewaile their estate and condition being in such company And let not such buiers of offices thinke that bicause of their bought estates they deserue any honor if for other respects they are not worthie which is the reward of vertue only but rather let them know that they deceiue themselues no lesse than those men did who thought to flie with the golden wings of Euripides making that thing of the heauiest matter that could be which ought to be most light The Emperor Aurelianus was so fearfull of placing an vnworthie man in the seat of iudgement that he neuer preferred any to the dignitie of a Senator but with the consent of the whole Senate But to end our speech we will hold this that nothing is more necessarie to guide and to order the life of man to hir proper happy end than the vertue of Iustice which being taken from amongst vs all other vertues sequester themselues far from vs giuing place to the perturbations of our soules which draw vs into ruine and confusion And when as the greater sort being well instructed in their dutie bestow the administration of Iustice vpon those men only that deserue it opening that gate vnto them only for their vertue then do they put in vre the first point requisite for the preseruation of their estates namely the recompensing of good men This will cause euery one to seeke out the way that leadeth to vertue whose propertie it is to bring men to honor And frō this good beginning will proceed the other point no lesse necessary being the intire ornament and preseruation of Iustice namely the punishment of the wicked so that all things shal be maintained in good order to the benefit rest profit and greatnes of this French monarchie Of Iniustice and of Seueritie Chap. 38. ACHITOB AS there is but one onely waye to hitte the white and many to misse it by shooting either higher or lower than is requisite so fareth it with our actions which cannot be good but after one sort but are euill many waies This is that which we noted before in discoursing of three principal vertues called Morall which consist in the midst of two
vices namely too little and too much And this may also be noted in the fourth of those vertues whereof we intreated euen now whose defect and contrarie vice is Iniustice and hir excesse and counterfet follower is Seueritie Of which vices according to the order begun by vs we are now to discourse This matter therefore I leaue to you my Companions ASER. They make themselues guiltie of great Iniustice who being appointed of God to persecute the wicked with the swoord drawne will forsooth keepe their hands cleane from bloud whereas the wicked in the meane while commit murder and offer violence vncontrouled But it is no lesse crueltie to punish no offence than not to forgiue any in whomsoeuer it be the one being an abuse of clemencie the true ornament of a soueraigne and the other to turne authoritie into tyrannie Neuertheles Magistrats in the execution of Iustice ought to take great heed least by ouer-great seueritie they hurt more than they heale AMANA As a Goldsmith can make what vessel he will when the drosse is taken from the siluer so when the froward man is taken away from the kings presence his throne shal be established in Iustice Notwithstanding the seate of a Iudge that is too seuere seemeth to be a gibbet alreadie erected But we shall vnderstand of thee ARAM the nature and effects of these vices Iniustice and Seuerity ARAM. None are so peruerse nor giuen ouer so much to the desires and concupiscences of their flesh that they can vtterly deface through obliuion the knowledge of good and euill or the inward apprehension of some diuine nature both which are ioined together in all men Insomuch that by reason of that which vrgeth them within their soules they are constrained to confesse themselues culpable for their vniust deedes before the iudiciall throne of this Deitie Therfore with what impudencie soeuer the wicked outwardly gloze their corrupt dealings as if they gloried in them yet seeing they haue aswell by the testimonie of their conscience as by proofe and experience this knowledge euen against their wils that Iniustice is vnfruitful barren and vngrateful bringing foorth nothing woorthy of any account after many great labors and trauels which it affoordeth them the remembrance of their vnpure deedes abateth their courage maketh it full of trouble and confusion So that although a corrupt and naughty man during the sway of his vitious passion perswadeth himselfe that by committing a wicked execrable deed he shal enioy some great and assured contentation yet the heat thirst and fury of his passion being ouerpassed nothing remaineth but vile and perilous perturbations of Iniustice nothing that is either profitable necessarie or delectable Moreouer this troubleth his mind that through his dishonest desires he hath filled his life with shame danger distrust terror of the iust iudgement of God For these causes the Philosophers speaking of Iniustice said very well that there was no vice whereof a man ought to be more ashamed than of that bicause it is a malice and naughtines that hath no excuse For seeing men haue this inward sence and feeling that their very thoughts do accuse or absolue them before God they ought to make account thereof as of a watchman that watcheth prieth into them to discouer all those things which they would gladly hide if they could This caused Cicero to say that it is more against nature to spoile another man and to see one man to increase his riches by the hurt of another than either death or pouertie or griefe or any losse of goods belonging either to the bodie or to fortune And if a good man neither may nor ought for profit sake to slander deceiue lie or execute any such like thing it is certaine that there is nothing in this world of so great value no treasure so pretious which should mooue vs to forgo the brightnes and name of vertuous and iust Now as we learned before that Iustice was a generall vertue so Iniustice also comprehendeth all those vices whereinto men commonly fall For this is Iniustice not to giue to euery one that which belongeth vnto him In respect of God it taketh the name of Impietie in regard of men of deniall of rights and lawes Our discourse is of this latter which bringeth foorth pernitious effects after diuers manners destroying all duties of honestie But not to stay ouer-long in the kinds of Iniustice we will note this that we are so many waies guiltie of Iniustice as we deny to our neighbours those duties which we owe vnto them and which our vocation requireth of vs as also when we seeke to inrich our selues by their hinderance whether it be openly or by sinister and suttle meanes against christian sinceritie which ought to shine in all our dealings Let vs see how the Ancients hated this vice and spake of the pernitious effects thereof No man saith Socrates ought to commit any vniust act how small soeuer it be for any treasure wealth or profit which he may hope to reape thereby bicause all the treasures of the earth are not to be compared to the least vertue of the soule For this cause all men iointly ought to haue this one end and intent that when they profit themselues they should also be beneficiall to euery one For if all men should haue respect but to their owne their vnitie would soone be dissolued And although it were so said Cato that Iniustice did procure no perill to him that doth practise it yet would it to all others Plato calleth it a corruption of the soule and a ciuill sedition which neuer looseth strength no not in those that haue it onely within themselues For it causeth a wicked man to be at variance within himselfe It vrgeth troubleth and turmoileth him continually vntill it haue plunged him in the gulfe of all vices whereupon afterward he easily ouerfloweth in all impietie not caring for any thing but to satisfie his vnbrideled desires And if it fall out that they who haue the sword in hand to correct Iniustice do either authorize or practise it themselues then is the gate of all miseries opened vpon euery one through the vnrulie licence of the wicked who wallow in all kind of crueltie from whence all disorder and confusion proceedeth to the vtter ruine and finall subuersion of most florishing townes and cities and in the end of empires kingdomes and monarchies Thus doth Iniustice disanull the force of lawes which are the foundation of euery estate it is an enimie to good men and the Gardian and Tutor of the wicked Briefly it bringeth foorth all effects contrarie to those which we mentioned to be the fruits of Iustice and is the welspring of the other vices that hinder dutie Is it not Iniustice that giueth authoritie to murders robberies violent dealings to other damnable vices which at this day are vnpunished and are the cause that of many great goodly welthy
families poore widowes only and orphanes quite vndone do remaine crying for vengeance and expecting it from aboue for the wrong that is offered to their innocencie How many such are set before our eies by histories which are the light of truth But alas the vnhappines of our age is growne to greater measure How many of the greater sort I meane of the Gouernors Magistrats of this desolate kingdome may iustly challenge that praise whereby Pericles Captaine and Gouernor of the Athenians thought himselfe more honored than by all his braue exploits done in his life time either in warre or in politike gouernment wherein he was the chiefest of his time and which his friends laid before his eies being readie to die thereby to assure him and to cause him to reioice in a true immortalitie of glorie O my friends said he vnto them Fortune hath had hir part in those exploits but I make greater account of this that I neuer caused any of my Countreymen to lament or to weare a mourning gowne which onely thing ought to be attributed to my vertue O excellent and honorable praise which euery good man ought to seeke after and to desire namely to be no cause of bringing sorrow and griefe to the common-wealth through any acte of Iniustice Moreouer this vertuous Athenian died willingly and without repining taking delight in an acceptable remembrance of those good turnes which he had done to his countreymen But contrarywise it will be a very hard matter for others who haue been the cause of many euils to their countrey and for all those that delight in committing iniustice not to die in great feare horror and trembling tormented with remorse of conscience for their life past The whole course whereof cannot be much more happy seeing euery wicked act ingendring it owne torment from the very instant wherein it is committed through the continuall remembrance thereof filleth the soule of the malefactor with shame and confusion with freights and perturbations with repinings and terrible disquietnes of spirit This is that which Plutarke saith That euery wicked man committing a trespasse is the prisoner of Iustice as soone as he hath done it This life is his prison out of which he hath no meane to depart or to flie but is to receiue the execution of that sentence which is giuen against him by the soueraigne Iudge And if in the meane time he feast it out send presents and gifts yea if he solace himselfe with sundry sports delights and pleasures it is all one as if condemned men that were prisoners should play at dice and cardes and vse other pastime with the halter ouer their heads wherwith they must be strangled But there are many men that cannot be better compared than to litle children who seeing men worth nothing to dance and play vpon a Theater apparelled with cloth of gold and siluer or with other rich garments and crowned with precious ornaments haue them in great estimation and admiration and thinking them happy vntill in the end they see them pearced through with great thrusts of a speare or hewen in pieces with swords or behold fire comming out of those goodly precious robes of gold which consumeth them The selfe same thing is done by them who when they see many wicked men either placed in great authoritie and dignitie or descending of good famous houses they honor admire and esteem them the happiest men most at ease in the world neuer considering that they are chasticed punished for their offēces before they see thē either put to death or else quite fallē from the height of their fortune Now seeing it is a thing flatly confessed of those that haue any knowledge of our Philosophie and prooued sufficiently by our former discourse that nothing can be called honorable or profitable which proceedeth of iniustice or of malice that excuse which men giuen ouer to vice do commonly alledge to cloke their impietie withall namely that Iniustice bringeth with it very ripe and readie fruit and that the punishment if there be any commeth very late and long time after the delight taken by the offence hath no more any shew of reason in it For as we haue alreadie learned the punishment of any sin is equall with it both for age and time Furthermore God permitteth oftentimes his diuine iudgement to be publikely knowen and shewed vpon the vniust yea he declareth himselfe so much the more openly by how much the lesse men exercise Iustice and vpright dealind And yet in respect of his maiestie we must not look vnto time which is alwaies one and the same to him and not future or past yea the whole continuance of mans life is as nothing vnto him and lesse than the present instant But if according to our carnall sences we desire examples of the greatnes and swiftnes of his wrath iustly kindled ouer our heads for our execrable impieties contrary to the nature of his gentlenesse and benignitie which mooued him to waite for vs a long time who can be ignorant of them in the vnspeakable affliction of this poore France wherein it were very hard in mans iudgement to discerne whether is most lamentable either iniustice or the miserie and calamitie which by the vengeance of God followeth it the horrible punishment whereof the fautors of iniquitie both haue daily do feele vpon their heads Those common-wealths saith Cicero which are readie to be ouerthrowen haue all things forlorne and desperate in them fall into this miserable issue that they whom the lawes condemne are restored and iudgements giuen are reuoked and broken And when such things come to passe let none be ignorant of this that destruction is at hand neither can any man iustly conceiue hope of safety What other thing can I say of France I would to God I were deceiued seeing that all Iustice is turned topsie turuie therein the wicked are placed in authoritie good men driuen away suites in law are commenced against euery one more vpon knauerie than equitie corruption than integritie fauor than vprightnes But to the end that the greater sort and euery particular man may open his eies and behold this shipwracke that threatneth vs let vs consider in our Ancestors through the reading of histories the like causes of the ruine alteration and subuersion of many very flourishing Estates proceeding from the raigne of Iniustice which being the daughter of tyrannie as Dionysius the elder said must needes be of the same nature namely that by vsurping an vniust and intollerable dominion it must of necessitie fall speedily into a miserable and wretched end We haue in all our former discourses alleadged sundrie examples of vices which as we said euen now take their beginning or at least wise are inseparably ioined with Iniustice and heerafter we will make mention of others when we handle certaine points which properly depend of this selfe same originall In
Paule we speake the truth euery one to his neighbour who is euery one that needeth our helpe and let all faining and dissimulation be banished from vs and all roundnes and integritie of hart and manners appeere in all our actions let vs hate periurie and treason periured and traiterous persons knowing that faith being taken away the whole foundation of Iustice is ouerthrowne al bonds of friendship broken and all humane societie confounded Of Ingratitude Chap. 40. AMANA AS the remembrance of an euil is kept a long time bicause that which offendeth is very hardly forgotten so we commonly see that the memorie of benefits receiued is as suddenly vanished lost as the fruite of the good turne is perceiued Which thing doth so ill beseeme a man well brought vp and instructed in vertue that there is no kind of Iniustice which he ought more to eschew And therefore my Companions I thinke that according to the order of our discourse we are nowe to speake of the vice of Ingratitude that knowing the ignominie therof and the pernitious effects which flowe from it we may beware of spotting our life therewithall ARAM. An vngratefull person can not be of a noble mind nor yet iust And therefore as Sophocles said a man is to remember him often of whome he hath receiued curtesie and pleasure For one good turne begetteth another and euery gentle hart easily pardoneth all iniuries except vnthankfulnes which it hardly forgetteth ACHITOB. Ingratitude maketh men impudent so that they dare ioine togither to hurt those that haue been their friends and them to whom they are bound both by blood and nature Let vs then heare ASER discourse more amply of this pernitious vice ASER. If man had not shewed himselfe vnthankfull for the vnspeakeable benefits which he had receiued of his Creator by eating of the fruite of the tree of life at the perswasion of Satan contrarie to his expresse commandement to whome he owed all obedience it is certaine that neither sinne nor death neither through them any kind of miserie and calamitie should haue had any power ouer him But as by his Ingratitude he neglected his obedience to his Lord and Creator so it seemeth also that his punishment was according to the manner of his offence For his owne members which before were in subiection to the will of his spirite rebelled against it and that with such force that they led him often captiue into the bondage of sinne Now although we are necessarily and iustly made inheritors of the same curse both of sinne death yet how become we so dull of vnderstanding as to desire with cheerefulnes of hart and without constraint to succeede him in the cause therof I meane Ingratitude which we ought to hate in greater measure and to slie from it more than from death it self by reason of the euils which it hath brought vpon vs Notwithstanding if we looke narrowly into the iustest mans life that is it will be a hard matter yea altogither vnpossible to find it purged and exempted of this detestable vice aswell towards God as towards his neighbours But this is farre woorse to behold the greatest part of men to nourish and feede their soules with Ingratitude as if they tooke singular delight therein by accustoming their mindes to keepe very diligently the memorie of the aduersities and iniuries which they suffer and to let the remembrance of those graces and benefits which they receiue slip away incontinently euen as soone as the pleasure of them is past Whereas dutie bindeth all persons to esteeme as a great benefit all fauour how little soeuer it be which the heauens or mer impart vnto them and to preserue it in perpetuall memorie as in a most safe Treasurie wherein they may keepe lay vp those good things which they receiue But contrariwise vnthankefull men suffer the remembrance of their greatest felicities to slide away suddenly which is the cause that they are alwaies void of happines of rest and tranquillitie and full of vnquietnes vncertaine desires which is an argument of the imperfection of their reason and of their ignorance of that which is good This is that which Seneca saith that the life of the ignorant is vnthankful wauering vnstaied in things present through the desire of things to come And as it is the propertie of an ignorant man to be alwaies troublesome to himselfe so from Ingratitude and the forgetfulnes of our prosperitie proceede cares melancholie passions to no purpose which consume men pull on age vpon them more than yeeres For it is vnthankfulnes that causeth vs to be neuer contented with our present estate but to complaine and murmure in steede of giuing praise as it becommeth vs to him that sendeth vs far better things than we deserue Vpon the least touch of affliction the Ingratitude for a million of graces receiued before causeth vs to cry out that we neuer had any thing but mishap whereas rather we ought to take aduersitie for a blessing and testimonie of the loue of God towards vs being assured that by Iustice rightly ordeined he dispenseth pouertie and riches health sicknes honor and contempt according as he seeth it expedient for euery one of vs. Yea it is necessarie by reason of the intemperancie of our flesh which is redie to cast off the yoke of the Lord when he handleth vs ouergently that he should reiue vs in hard with the bridle and keep vs within the compasse of some discipline least we wholy giue ouer that seruice obedience which we owe vnto him But to vexe our selues vpon euery occasion and as often as things fal out contrary to our inconstant rebellious will which for the most part is ignorant of that which belongeth vnto it is that which Pythagoras sayd To eat our hart or to offend wound our soule and spirit by consuming them with cares griefs as also not to know that one cause which most of all troubleth this miserable life is the suddain entrance of sorowes and irksomnes into the hart which afterward will not depart out of it but by litle and litle These are melancholy passions voyd of reason which as Plato saith proceed from naughty fumes and bitter vapors gathered togither within vs and which ascend and mingle themselues amidst the passages of the soule Euen as our strange and vnwoonted dreams testifie signifie that there is within vs repletion of grosse gluish humors perturbations of the vital spirits so are those euil vapors which darken our senses dim the eies of our soule namely ignorance rebellion arrogancie murmuring vnsatiable desires other inward corruptions which ingratitude stirreth vp and nourisheth and which hinder vs from acknowledging the benefits that God bestoweth vpon vs either towards him by thanksgiuing or towards his creatures by good deeds which he accepteth as done to himself For only God needeth nothing neither asketh any thing for
himself but only willeth vs not to be vnthākful for that which it pleaseth him to giue vs. And through this self same fountain of the corruptions of our soule we are bewitched with vnthankful forgetfulnes of those good turns which we receiue from our like yea vpon the least dislike of them which either with or without reason we forge in our braines we say that neuer any did vs good The vassaile for the least deniall or hard countenaunce which he receiueth of his lord forgetteth all the good turnes furtherances and fauours which before that time he had done vnto him The sonne complaineth of the father the brother of the brother the friend of the friend the seruant of the master Alas we see but too many such vngrateful wretches in France who euē betray sel daily them of whom they hold all their aduancement greatnes And if vnthankfulnes be familiar with the meaner sort let vs not thinke that it is farther off from those of higher calling For vpon euery light occasion especially if a man frame not himselfe to that vice which they haue in greatest recommendation they easily forget all the seruice that hath been done vnto them by reason of some new-come guest who will shew himselfe a seruiceable minister of their pleasures This commeth to passe soonest when they grow vp and increase in calling and greatnes bicause commonly as they mount vp in calling not being well instructed in vertue they waxe worse and worse in behauior But let them boldly take this for an infallible rule that an vnthankfull prince cannot long retaine a good man in his seruice For the hope of reward saith Plutarke is one of the elements and grounds of vertue and of that honor bountie and humanitie wherwith the prince recompenceth vertuous men thereby prouoking and alluring them to seeke the welfare of his estate This also is that which procureth the proceedings of Artes and Sciences and that which bringeth foorth notable wits as contrarywise all these things languish that are extinguished by litle and litle through the ingratitude and couetousnes of those that rule The ancients said not without cause that impudencie was the companion of ingratitude For if no beast as they say is so shamelesse as an impudent who is he that may be said to haue lesse shame than an vnthankful body Impudencie saith Theophrastus is a contempt of glory wrought in a man through the desire of vile and filthie gayne and that man is impudent that boroweth some thing of him whome he purposeth to deceiue Are not these the proper effects of the vice of Ingratitude which seeketh nothing else but to drawe away the commoditie and profite of euery one being vnwilling to doe good to any or to requite a pleasure receiued neither caring for true glory and immortall honor which followeth euery vertuous action grounded vpon dutie and honesty And truly it is a very hard matter for them to be answerable to their honor who seeke their owne profit as much as may be For we must know that in equitie and reason there is a difference betweene duetie and that which we commonly call profit yea they are distinct things and separated one frō the other as honestie is from such earthly commoditie This latter maketh men voyd of feare to breake a sunder and to dissolue whatsoeuer was ordeined and ioyned togither both by the law of God and man so that they may gaine thereby But the other cleane contrary causeth them to imploy liberally their goods trauell industrie and whatsoeuer else is in their power that they may profit euery one and that without hope of any recompence albeit they that receiue good turnes are bound to returne againe the like to their benefactors according to their abilitie and to acknowledge their kindnes For this cause amongst the lawes of Draco established among the Athenians there was a commandement that if any man had receiued a benefit of his neighbor and it were prooued against him long time after that he had been vnthankfull for it had ill acknowledged the good turne receiued I say that such a one should be put to death And although no histories are able to shew vnto vs any kings or princes which surmounted yea which matched Alexander the great in munificence and liberalitie or Iulius Caesar in pardoning iniuries yet we read of them that when they had knowledge of an vngratefull person Alexander neuer gaue vnto him nor Caesar euer forgaue him so greatly haue vertuous men alwayes hated ingratitude It is reported of the Storke that as often as she hath yong she casteth one out of the neast for the hire of the house and reward of him that lodged hir O barbarous ingratitude to behold him that hath been lodged serued and brought vp in a house and that with the sweate and labor of another to seeke and to endeuor the spoil of all that is therin euen to the honor oftentimes the life of his host Is it not the same vice of vnthankfulnes that soweth dissentions and quarels between the children the father between brethren kinffolks friends and all for want of acknowledging one towards another that bond of nature wherewith we ought to be tied and that secondary supply of good turns which knit vs vnseparably and make vs daily beholding vnto them if we consider exactly the nature of our estate which cannot stand without the succor and aide of many how great so euer we be But what We see by experience that which one of the Ancients said That all humane things growe to be old and come to the end of their time except Ingratitude For the greater the encrease of mortall men is the more doth vnthankfulnesse augment And yet we may note many examples in histories against this vice which ought to awaken vs in our dutie Pyrrhus is exceedingly commended by Historiographers bicause he was gentle and familiar with his friendes ready to pardon them when they had angred him and very earnest and forward in requiting recompencing those good turnes which he had receiued Which caused him to be grieued aboue measure for the death of a friend of his not as he said bicause he saw that befall him which is common and necessarily incident to the nature of man but bicause he had lost all means of acknowledging vnto him those benefits which he had receiued whereupon he reprooued and blamed himselfe for delaying and deferring it ouer-long For truly money lent may well be restored to his heires that did lend it but it goeth to the hart of a man that is of a good noble and excellent nature if he cannot make the selfe same man that benefited him to feele the recompence of those pleasures which he receiued This caused the ancients not onely to feare the note of ingratitude towards their friends but also to contend with their enimies which of them should do most good and shew greatest
desire of doing good to all Lastly let vs recompence double reward withoutreckoning those good turnes which we receiue of others rather fearing least we should be ouercome in beneficence than in worldly reputation and glorie The ende of the tenth daies worke THE ELEVENTH DAIES WORKE Of Liberalitie and of the vse of riches Chap. 41. ASER. DIuine Plato handling good and euill things saith That Prudence Temperance Fortitude Iustice are good things and that their contraries are euill namely want of Prudence Intemperance Cowardlines and Iniustice As for the goods of Fortune and of the bodie as riches glorie friends honor beautie health strength and dexteritie he calleth them meane or indifferent things which of themselues are neither good nor bad but become either the one or the other as they are vsed with prudence or abused by imprudence and want of discretion Nowe seeing we entred yesterday into those points that depend of Iustice I thin ke the sequele of our matter requireth of vs the handling of Liberalitie which is nothing else but an excellent vse of those meanes which God putteth into our handes for the succouring of many which vertue as Cicero saith is altogither ioined to Iustice and ought to be guided by moderation and reason Nowe my Companions I leaue the discourse of this matter to you AMANA The vnstable riches of earthly treasure as Agapetus wrote to Iustinianus imitate the course of the floating waters They abound for a little while to such as thinke they haue them and suddenly they returne backe againe and go to others but the treasure of Liberalitie and largesse onely abideth still with him that possesseth it ARAM. The habite of Liberalitie is a garment that neuer waxeth old and charitie towards the poore is an incorruptible ornament Diligence is sufficient to make a man rich when meanes are offered but nobility of mind is requisite in the bestowing of great riches vpon commendable things To this purpose Plato saith that a niggard sometime is not wicked but neuer good Now then ACHITOB instruct vs sufficiently in this goodly matter ACHITOB. Seeing Liberalitie is a vertue betweene these two vices Couetousnes and Prodigalitie and seeing the iudgement of reason ought to be the director and maister of giuing and of free Liberalitie that it be not abused in delights or fauour of the wicked but vsed with a prudent and ripe deliberation Where When and Asmuch as ought to be I am of opinion that we may not vnfitly appropriate the effects of this vertue of Liberalitie to the good vse of Riches which of themselues are not able to make a man better or more happy as we were before sufficiently taught but if they be ioined with the knowledge of true honestie and perfect goodnes they offer meanes vnto him whereby he may the better execute his good and honest inclinations to the profite and reliefe of all them that stand in neede Heereupon we must bestow onely whatsoeuer we haue more than necessarie first vpon them that are of our blood and kindred then vpon all indifferently that want our helpe And this is such an excellent and commendable deede that Aristotle and all the Peripatecians maintained this opinion that a happie life which consisteth in the perfect vse of vertue could not be in all respects absolute if it wanted the assistance of bodilie and externall goods which are as instruments to further a man in the good and vertuous execution of his honest desires But we shewed heeretofore by good reason and according to the opinion of the Academicks and Stoicks that vertue onely is sufficient of it selfe to make a man liue happily and that his vertue cannot be either more honored or disgraced through the abundant hauing or not hauing of the goods of fortune and of the bodie seeing all other things receiue their glorie from vertue and are not able to adde any thereunto And therfore a poore vertuous man is not kept from any perfect vse of vertue no not of Liberalitie which consisteth not in wasting much wealth but in succouring the afflicted willingly and in helping euery one according to abilitie For this cause the poore womans mite was esteemed of God for a greater gift than were all the presents of the rich bicause they gaue of their abundance and she of that litle which she had In this manner then euery good man may iustly deserue the name of liberall neither may any man excuse himselfe for not practising liberalitie according to his abilitie But chiefly rich and mightie men are bound thereunto by that commandement giuen vnto them in the scripture to make them friends with the riches of iniquity They must take good heede that they passe not the bounds of this vertue of Liberalitie but strictly obserue those three points alreadie touched by me namely that they be liberall Where When and Asmuch as is requisite For when Princes bestow estates offices or monie vpon vnwoorthie persons they giue where and more than they ought And if in time of warre or calamities of their people they giue to flatterers dancers and ministers of their pleasures and consume much vpon feasts playes Turneis and Masks they spend when and where they ought not deseruing therby the name of prodigall men and louers of riot and superfluitie howsoeuer flattering courtiers labor to disguise such wastfull spendings with the name of largesse and liberalitie But such superfluous expences bring foorth effects contrary to the vertue and dutie of a king causing princes to leuie extraordinarie taxes and tributes vpon no iust necessitie which is wholy to ouerthrow the vse of liberalitie And this is done also by men of meaner calling when in their actions and expences they propound to themselues an other ende than good workes grounded vpon the loue of their neighbors according to charitie Cicero giueth vs a very good precept against the opinion of many in our time who giue out in speech that they are borne to do great things namely to practise liberalitie and being poore of worldly goods seeke to inrich themselues by vnlawfull and vniust meanes that they may bring to passe their loftie desires thinking afterwards through good-deeds and great liberalitie to make amends for that fault which they haue committed But as that father of Philosophie saith our goods and patrimonie must be iustly gotten not by dishonest and hateful gaine secondly we must profite as many as we can so that they be worthie thereof Moreouer a man may and ought to increase it by reason diligence and sparing but to maintaine liberalitie rather than to minister vnto lust voluptuousnes or heaping vp of treasures And yet now a daies these are the principall occasions for which riches are desired which as they increase so we will haue our traine augmented and our table to be answerable thereunto Then although ouer-great abundance remaine yet we exercise very coldly the true works of liberalitie which are to succor the needie But
great Iudge and conuince vs of taking some thing of his and then the Iudge being vpright and iust deliuer vs into his hands to throw vs into darknes where there shall be weeping and gnashing of teeth for euermore Of Enuie Hatred and Backbiting Chap. 43. ARAM. THe mind of man which of it owne nature is created sociable gratious and ready to helpe euery one yea which by the force of charitie working togither with it feeleth it selfe as it were constrained to mourne with those that weepe and to reioice with them that laugh is able to shew nothing more vnwoorthy it selfe than to be ouercome of enuie which is a wild plant in the soule bringing foorth cleane contrary effects to that good wil which we owe to our neighbor comprehending in it all iniustice generally all wickednes of men as we may see if you think good my companiōs to search more narowly into the nature of this vice ACHITOB. Enuie proceedeth of a naughtie disposition and prouoketh light braines as Pindarus saith to reioice in beholding the aduersitie of some and to be vexed at the happie successe of others causing men also to delight in backbiting honest men especially such as are praised But take heede saith Pittacus least seeking to auoid enuie thou becommest miserable ASER. Glorye and vertue saith Virgil are alwaies enuied which vice is commonlye accompanied with Hatred and Ill-will whereby men are driuen forward to detract and slander others But hee that keepeth his mouth sayth the wise man keepeth his soule Let vs then heare AMANA who will instruct vs more at large in this which is heere propounded vnto vs. AMANA That wicked and suttle enimie of mankind not being able to abide the glorie whereunto God had called men of which he depriued himselfe through his pride was driuen with enuie to tempt our first parents whose ingratitude conceiuing sinne in the soule of man the first fruite brought foorth by this cursed plant seemeth likewise to haue beene enuie with which Adams eldest sonne being mooued slew his onely brother Oh cursed and furious enuie oh fruitfull branch of execrable euils seeing by thee man was first beguiled and induced afterward to admit murder into his hart and to water the earth being yet virgine-like with his brothers blood whereby he began his chiefe worke vpon innocencie to the end that wicked men might from father to son haue this prerogatiue to oppresse the good Is there any vice then amongst vs which we ought to hate and flie from more than from enuie which hauing nothing of hir first euill nature diminished leadeth men to most vniust and detestable actions Neuertheles to what passion are we more inclined or do we nourish more willingly than this Let euery one enter into himselfe and vndoubtedly he shall find there a thousand enuies which are neuer without hatred and rancor grafted in the secretest place of his soule True it is that enuy according to the subiects which it meeteth withall bringeth foorth more pernitious effects in some and lesse hurtfull in others But how soeuer it be this passion is alwaies blame-woorthie and ought to be eschewed of euery good and vertuous man whose desire is not to wander out of the path of dutie and honestie We say therefore that Enuie is a griefe arising of another mans prosperitie and that malignitie is commonly ioined with it whether it be the fountaine therof as some say or one part thereof as others will haue it This malignitie is a delight pleasure takē in another mans harme although we receiue no profit thereby and it seemeth to be accidentall that is procured by hatred or ill will arising of some euill affection that one man beareth to another For this cause Plutark distinguisheth hatred from enuie saying that hatred is bred in our harts through an imagination and conceit which we haue that he whome we hate behaueth himselfe wickedly either towards all men generally or particularly towards vs but that men enuie onely those whome they know to be in prosperitie And so it seemeth that enuie is indefinite and not limited much like to sore eies that are offēded at euery cleernes and light but that hatred is limited being alwaies grounded and staied vpon some certaine obiects in regard of it selfe Moreouer no man hath iust cause to enuie another mans prosperitie For he doth no man wrong bicause he is happie whereas on the contrarie side many are iustly hated for their vices and impieties and ought to be shunned of good men which hatred of the wicked is a propertie that belongeth to good men But the hatred that is borne towards good men is a passion not much separated from enuie And thus may these two passions resembling two plants be said to be nourished preserued increased by the selfe same meanes albeit they succeed one another The same Plutark being desirous to teach vs how we ought to abhorre enuie calleth it sorcerie bicause through the poison thereof it doth not onely fill the enuious bodie with a naughtie and hurtfull disposition but the infection disperseth it selfe also through the eies euen vpon them that behold it so that they are touched therewith as it were by some poisonfull influence Likewise he compareth it to the flies called Cantharides For as they alight especially vpon the fairest wheate and most blowne roses so enuie commonly setteth it selfe against the honestest men and such as haue most glorie vertue Power honor strength riches are but brands to kindle the fire thereof Therefore Thucidides saith that a wise man desireth to be enuied to the ende he may doe great things Bias said that enuie and an old house oftentimes light vpon a man and neuer knocke at his gates But if enuie be hurtful to others it is much more noisome to him that possesseth it tormenting him within continually with a thousand turbulent passions which shorten his daies diminisheth powers of his bodie and are a great deale more pernitious to his soule For it will not suffer him to taste or conceiue any good speech or sound instruction from whomsoeuer it commeth but causeth him to reiect and speake against it as if he were iealous and enuious of his owne good The occasion whereof is the ill will which naturally he beareth against all them that deserue more than himselfe whereupon he striueth rather to blame or to wrest in ill part whatsoeuer was well meant than to reape any profite thereby And if he heare a man commend other mens deuices or any of his owne doings contrary to his mind he thinketh that he hath so many blowes giuen him with a cudgell Thus we see that enuie wishing well to none doth no lesse torment and hurt his soule that is infected therewith And to speake in a word it comprehendeth the generall iniustice which is all kind of wickednes and destroieth all duties of humanitie causing men to hurt those whom they ought
euill manners and loue the welfare of their soules by endeuouring to bring them backe againe into the path way of vertue vntill we see that all hope of remedie is taken away by reason of their long setled habite and continuance in vice for then we are to shunne altogither the hurtfull conuersation of such forlorne men Let vs take heede that wee please not our selues in detracting and backbiting or in speaking rashly of any without aduisement taken of whome to whome and what we speake Let vs not be giuen to lying or to harken to slanderers but following the counsell of the Scripture let vs laye aside all malitiousnes and all guile and dissimulation and enuie and all euill speaking and as newe borne babes desire the milke of vnderstanding which we may as it were boast that we haue in the true and right knowledge of Iustice which is to render to God that which is due to him according to pietie and to our neighbours whatsoeuer belongeth to them according to the dutie of charitie which is gentle not easily prouoked to anger nor enuious nor reioycing in iniquitie but alwaies in the truth Of Fortune Chap. 44. AMANA IF I bee not deceiued my Companions wee haue hitherto sufficientlye discoursed of the foure Morall vertues being riuers that flowe from the fountaine of dutie and honestie as also of all the partes that belong vnto them and of their contrarie vices Therefore from hence foorth we are to make choice of some other matter and to applie that which we might haue learned in the discourses of our Morall Philosophie vnto Estates charges and conditions of life whereunto euerie one of vs may be called during this life yea let vs assaie to giue aduice and councell to superiours according to the measure of our iudgement But bicause as I thinke the entrie to so high a matter requireth some leasure to thinke vppon it I am of opinion that we were best to deferre this point vntill the next dayes worke and in the meane tyme for the spendinge of the reste of this after-noone looke out some matter subiect apt and fit to recreate our spirites withall which bicause naturally they delight in varietie and diuersitie of thinges cannot haue a more conuenient matter than to make sport with the diuers and sundrie effects of Fortune which according to the saying of the Ancients is very constant in hir inconstancie Further let vs consider howe we may vse this word of Fortune which is so common amongst vs and not abuse it ARAM. To him saith Cicero whose hope reason and cogitation dependeth of Fortune nothing can be so certaine or assured vnto him that he may perswade himselfe it will abide by him no not one day But he is most happie that is of himselfe sufficient in euery respect and that placeth the hope of all his affaires in himselfe in regard of men ACHITOB. I am she sayth Vertue speaking in Mantuan that surmounteth Fortune and the scourge that punisheth sinnes Vice and Vertue sayth Plutark haue no maisters to rule ouer them and they are very blind who calling Fortune blinde suffer themselues to be guided and ledde by hir But we must learne of thee ASER what we are to thinke of this counterfet Goddesse ASER. If we are perswaded that he who is Iustice it selfe and the essentiall truth maketh Princes contemptible as it is said in the Scripture and causeth them to erre in desert places out of the way raising vp the poore out of miserie and making him families like a flocke of sheepe there is no doubt but that Fortune being an Epicurian worde rather than an Heathenish is nothing else but a fayned deuice of mans spirite and an imagination without truth vpon which as Plutarke sayth a man can not settle his iudgement nor yet comprehend it by the discourse of reason So that we must confesse that all things are guided gouerned by the prouidence of God who knoweth and ordereth casuall thinges necessarily Which albeit we easily cōfesse with the mouth as also that prosperitie and aduersitie depend onely of the will of God yet we may daily note in many of vs effects cleane contrarie to the worde in that when we deliberate about our affayres we presently cast our eie vpon humane meanes to come to the ende of them although they are but second causes casting behind our backes that helpe which is from aboue And when we want the blessing of God through his anger and iust indignation which we care not to appease and so for the most part stumble vpon the cleane contrarie of all our platformes and goodly enterprises then we accuse not our ignorance and ingratitude towardes his Maiestie but the vnfortunate mishap and chance of humane thinges which through the common error of men we attribute to Fortune Nowe knowing that we liue and mooue and haue our being in God onely that his mysteries are great and woonderfull and such that if we should go about to sound the bottom of them it were all one as if we sought to pearce the heauens after the manner of the Giants set foorth vnto vs by the Poets that our way is not in our power and that of our selues we cannot direct our steps that it is the Lorde that offereth a man into his handes who vnwittingly killeth him with the heade of his Axe slipt from the helue that lots cast at aduenture fall out according to his iudgement and that generally all things are done by the ordinance of God I say knowing all these things yet bicause the order reason ende and necessitie of those thinges which are so strange vncertaine and mutable in the world are for the most part hidden in the counsell of God and cannot be comprehended by the opinion and reach of man we may well call them casuall and chancing in respect of our selues The like we may both conceiue of all future euents holding them in suspence bicause they may fall out either of the one or the other side and yet being resolued of this that nothing shall come to passe which God hath not ordained and also note them out by this worde Fortune not attributing thereunto any power ouer the inconstancie and continuall alteration of humane things especially seeing they are so changeable that it would be a verye hard matter speaking after the manner of men to comprehend them vnder a more proper and fit word The definition also which the Ancients gaue of Fortune is very agreeable to the effect of the thing signified and of that wherof we haue daily experience namely that there is no other final end of chang alteration in man than that of his being Plato saith that Fortune is an accidentall cause a consequence in those things which proceed from the counsell of man Aristotle saith that Fortune is a casuall accidental cause in things which being purposely done for some certaine end haue no apparant cause
denied him at the first when he became a suter vnto hir but after in processe of time she consented thervnto When they were come to the Temple of Diana to solemnize the mariage before the aultar she powred forth a little of that drinke which she had prepared in a cup and drinking part thereof she gaue the residue to Synorix to drinke The liquor was made of water honie and poison mingled togither When she saw that he had drunke all she fetched a great and loud grone and vsing reuerence towards the Goddesse sayd vnto hir I call thee to witnes that I haue not ouer-liued Sinatus my husband for any other intent than to see this daie neither haue I enioyed any good or pleasure in all this time wherein I haue since liued but only in hope that one daie I should be able to reuenge his death which being nowe perfourmed by me I goe cheerefully and with ioy vnto my husband But as for thee most wicked man quoth she to Synorix take order now that thy friends and kinsfolkes in steede of a wedding bed prepare a buriall for thee And so within a little while after both of them ended their daies Macrina the wife of Torquatus loued hir husband so feruently and was so sorowfull for his absence that for one yeeres space wherein he was gone vpon a voyage she neuer went out of hir house nor looked out of hir windowe We read that many women of Lacedemonia when their husbands were condemned to die for conspiring against their countrie came one euening clothed in blacke to the prison vnder colour to take their finall farewell of them and changing their apparell they couered their husbands with their vailes who went out and left their wiues in their place which sustaining the punishment due to others were beheaded contrarie to humanitie not without great patience shewed on their behalfe Histories are plentifull in shewing the great loue of women towards their husbands Yea I will not be afraid to speake it men are farre inferior vnto them in perfection of loue Wherefore we will conclude that it is easier for them to be dutifull to their husbands whome as we haue alreadie sayd if they loue esteeme and honour no doubt but they are the chiefe cause of all peace and concord in their families and of the prosperous successe of their houshold affaires to the quietnes and contentation of their happie life and to the immortall praise and honour of their good name The ende of the twelfth dates worke THE THIRTEENTH DAIES WORKE Of the dutie of the Head of a familie in other parts of the house namely in the Parentall Maisterlie and Possessorie part Chap. 49. ASER. IT is not without great shew of reason which many Philosophers maintaine that the Oeconomicall science that is to say the art of ruling a house well is one of the chiefest partes of policie which is the art of skilfull gouerning a great multitude of men The reason is bicause a Towne or Citie is nothing else but an assemblie of manie families and houses togither which will be verie harde for one onelie man to order well and iustlie if he knowe not howe to set that order in his familie which is necessarie and to guide it with sound reason and true prudence Moreouer when families are well gouerned no doubt but it goeth well with the Common-wealth as we see that the whole bodie is in good helth when euery seueral member doth his dutie Nowe that we haue considered particularly of that which concerneth the first and principall part of a house and of the mutuall dutie of the husband and wife I thinke my Companions we are to beginne this daies worke with instructing our selues in that which the head of a familie ought to keepe and obserue in other parts of his house mētioned before by vs namely his children seruants and possessions seeing we are taught by the Apostle that he which prouideth not for his owne and namely for them of his houshold denieth the faith and is woorse than an Infidell AMANA Euery house must be ruled by the eldest as by a king who by nature commandeth ouer euery part of the house and they obey him for the good preseruation thereof ARAM. Euery man by right saith Homer hath rule ouer his wife and children and he is not woorthy to haue any that wanteth sufficient vertue and prudence to gouerne them well Go to then ACHITOB let vs learne of thee what belongeth to the parts of a house now mentioned by vs. ACHITOB. Anacharsis one of the wise men of Grecia said that a house is not to be called good bicause it is well built and of good stuffe but men must iudge thereof by that which is within which belongeth to the house as namely by the children wife seruants with whome being wise and well qualified if the father of a familie communicateth and imparteth of that which he hath whether it be in the bottome of a caue or vnder the shade of a bough he may be said to dwell in a good and happie house Therefore it is no small happines and felicitie for them that are called to the gouernment of a familie when they see it wise and well nurtured in euery part But as nerues and sinewes being the instruments of sence and motion proceede and are deriued from the head which by them infuseth into all parts of the bodie the Animal spirite without which the bodie could not exercise any naturall function of sence and moouing so the parts of a house commonly receiue the habite of manners and conditions from the father of a family as from the head therof but then especially when he is prudent and wise and imploieth his care diligence and industrie thereupon Therefore a good housholder must beginne the right gouernment of his house at himself by letting his houshold see that he is prudent chast sober peaceable but chiefly religious and godly as also by bringing foorth plentifull fruits of his dutie towards those that are vnder his charge For as the anger and threatnings of the head of a familie astonisheth his children and seruants so his good workes harteneth them on to do well Now bicause there is varietie of houses whose difference is commonly taken from the goods and abilitie of men which abound to some and are wanting to others I will propound heere as my purpose and meaning was before a meane house in all pointes perfect and as we vse to say neither poore nor rich from which notwithstanding both great and small may draw instruction for their gouernment We haue alreadie seene that a house is diuided into foure partes whereof the coniugall or wedlocke part hath beene alreadie handled by vs. Now we must consider of the other three I meane of the Parentall Maisterlie and Possessorie parts And I thinke it will be best to follow that order which is most vsuall in the perfection and progresse of
courage so much as to reprooue their slaues onely so far off are they that they can frankly chide their children And which is woorst of al by their naughty life they are vnto them in steed of maisters counsellors of il-doing For where old men are shameles there it must needs be that yoong men become impudent graceles Fathers therfore must striue to do whatsoeuer their dutie requireth that their children may waxe wise and well qualified This we may comprehend in fewe words namely if they bring them vp wel in their infancy let them haue due correction in their youth Which two things being neglected of fathers the faults of their children are for the most part iustly imputed vnto them Hely the Priest was not punished for any sin which himselfe had committed but bicause he winked at the sins of his children We read in the storie of the Heluetians or Switzers of the iudgement of a tyrant condemned to death where order was taken that the execution thereof should be done by the father who was the cause of his euill education that he might come to his death by the author of his life and that the father might in some sort be punished for his negligence vsed towards his child Moreouer they that haue many children must be passing careful to bring them vp in mutuall friendship causing them to giue each to other that honor and duty vnto which nature bindeth them and sharpely chastising those that in any respect offend therin The Ephoryes of Lacedemonia long since cōdēned a notable citizen in a very great sum when they vnderstood that he suffred two of his childrē to quarel togither The best meane which I find to auoid so great an euill is to loue and intreat them all alike and to accustom them to giue honour dutie and obedience one to another according to their degrees of age They must remoue from them al partialities and not suffer them to haue any thing seueral or diuided one from another that as it were in one hart and will all things may be common amongst them Example heerof was that good father of a familie Aelius Tubero who had sixteene children of his owne bodie all of them maried and dwelling all in one house with their children and liuing with him in all peace and concord For the conclusion therefore of our present discourse we learne that a father of a familie must begin the gouernment of his house with himselfe and become an example to his of all honestie vertue That he must not neglect the care of prouiding goods necessarie meanes for the maintenance of his familie remembring alwaies that in nothing he go beyond the bounds of that seemelines and decencie which dutie hath limited prescribed vnto him That he ought to loue to intreat his seruants curteously putting away threatnings as it is said in the Scripture and knowing that both their and his maister is in heauen with whom there is no respect of persons And for the last point that it belongeth to his dutie to bring vp his children in the holie instruction and information of the Lord not prouoking them to wrath that God may be glorified and he their father may reioice in the presence of his friends and that his countrie generally may receiue benefit profit and commoditie Of the dutie of children towards their parents of the mutuall loue that ought to be among brethren of the dutie of seruants towards their maisters Chap. 50. ACHITOB VPon a day when one said in the hearing of Theopompus king of Sparta that the estate of that citie was preserued in such flourishing maner bicause the kings knew how to command wel the prince replied that it was not so much for that cause as bicause the citizens knew how to obey well And to speake the truth to obey wel as also the vertue of commanding is a great vertue and proceedeth from a nature which being noble of it selfe is holpen by good education Therefore Aristotle said that it was necessarie that he which obeieth should be vertuous as wel as he that commandeth Now seeing we haue intreated of the dutie of a father and head of a familie exercising his office vpon all the parts of his house let vs now consider of the dutie and obedience that is requisite in seruaunts and children and of the mutuall and reciprocall amitie which ought to be betweene brethren desirous to preserue the bond of Oeconomical societie in a happie estate ASER. Children saith the Scripture obey your parents in all things for that is well pleasing vnto the Lord Honor thy father and mother which is the first commaundement with promise that it may be well with thee and that thou mayest liue long on earth AMANA Who so honoreth his father his sinnes shall be forgiuen him and he shall abstaine from them and shall haue his daily desires And he that honoureth his mother is like one that gathereth treasure And you seruaunts be subiect to your masters with all feare not onely to the good and curteous but also to the froward Let vs then heare ARAM discourse more at large of that which is here propounded vnto vs. ARAM. Nature saith Plutark and the law which preserueth nature haue giuen the first place of reuerence and honor after God vnto the father and mother and men can not do any seruice more acceptable to God than graciously and louingly to pay to their parents that begot thē and to them that brought them vp the vsurie of new and olde graces which they haue lent them as contrarywise there is no signe of an Atheist more certaine than for a man to set light by and to offend his parents The father is the true image of the great and soueraigne God the vniuersall father of all things as Proclus the Academike said Yea the child holdeth his life of the father next after God and whatsoeuer else he hath in this world Therfore a man is forbidden to hurt others but it is accounted great impietie and sacriledge for a man not to shew himselfe ready to doe and to speake all things I will not say whereby they can receiue no displeasure but wherby they may not receiue pleasure And in deed one of the greatest good turnes that we can do to those of whom we are descended is not to make them sad Which cannot possibly be done if God the leader and guide to all knowledge disposeth not the mind to all honest things The children of wisdome are the Church of the righteous and their ofspring is obedience and loue Children heare the iudgement of your father and do thereafter that you may be safe For the Lord will haue the father honored of the children and hath confirmed the authoritie of the mother ouer the children He that honoureth his father shall haue ioy of his owne children and when he maketh his prayer he shall
be heard He that honoureth his father shall haue a long life and he that is obedient to the Lord shall comfort his mother He that feareth the Lord honoreth his parents and doth seruice vnto his parents as vnto Lordes Honor thy father and mother in deeds and in word and in all patience that thou mayest haue the blessing of God and that his blessing may abide with thee in the ende For the blessing of the father establisheth the houses of the children the mothers curse rooteth out the foundations Helpe thy father in his age and grieue him not as long as he liueth And if his vnderstanding faile haue patience with him and despise him not when thou art in thy full strength For the good intreatie of thy father shall not be forgotten but it shall be a fortresse for thee against sinnes In the day of trouble thou shalt he remembred thy sinnes also shall melt away as the ice in faire weather He that for saketh his father shall come to shame and he that angreth his mother is cursed of God By these holy speeches we see how we ought to loue honor reuerence and feare our parents This is comprehended vnder the first commandement of the second table and this only of all the ten articles of the Decalogue beareth his reward with him albeit no recompence is due to him that is bound to do any thing namely by so strȧight a bond as this wherof all lawes both diuine and humane are full and the law of nature also doth plentifully instruct vs therein as it hath been diligently obserued of very Infidels Ethnikes and Pagans Amongst the Lacedemonians this custome tooke place that the younger sort rose vp from their seates before the aged Whereof when one asked the cause of Teleucrus It is quoth hee to the ende that in dooing this honour to whom it belongeth not they should learne to yeeld greater honour to their parents The arrogancie of a childe was the cause that one of the Ephories published the law of Testaments whereby it was permitted to euery one from that time forward to appoint whom he would his heire This lawe serued well to make children obedient and seruiceable to their parents and to cause them to be afraid of displeasing them Among the Romanes the child was not admitted to plead his fathers will after his death by way of action but onely by way of request vsing very humble honourable and reuerent speech of his dead father and leauing the whole matter to the discretion and religion of the Iudges Contend not with thy father said Pittacus the wise although thou hast iust cause of complaint And therefore Teleucrus aunswered aptly to one who complained vnto him that his father alwayes spake ill of him If quoth he there were no cause to speake ill of thee he would not do it So that it belongeth to the duetie of a childe to beleeue that his father hath alwayes right and that age and experience hath indued him with greater knowledge of that which is good than they haue that are of yoonger yeeres Philelphus said that although we could not possibly render the like good turnes to our parents nor satisfie those obligations by which we stand bound vnto them yet we must doe the best we can vnto them we must intreate them curteously and louingly and not go farre from them we must harken vnto their instructions and be obedient to their commaundementes wee must not gaine-say their deliberations and wils no more than the will of God whether it be that we are to depart from them or to tary still or to enter into some calling agreeable to the will of God we must not stand in contention with them wheÌ„ they are angry but suffer and beare patiently if they threaten or correct vs. And if they be offended with vs when we thinke there is no cause why yet we must not lay vs down to rest before we haue by all kind of honest submissions appeased them Humilitie is always commendable but especially towards our parents The more we abase our selues before them the more we encrease in glory and honor before God and men This is very badly put in vre at this day when the sonne doth not onely not honor his father but euen dishonoreth him and is ashamed of him He is so farre from louing him that he rather hateth him so farre from fearing him that contrarywise he mocketh and contemneth him and in stead of seruing and obeying him he riseth vp and conspireth against him If he be angry he laboureth to anger him more brieflie scarce any dutie of a child towards his father is seene now a daies And if some point therof be found in any towards his father yet is it cleane put out in regard of the mother as if he that commanded vs to honour our father did not presently say and thy mother vnto whoÌ„ in truth we owe no lesse honor respect and obedience than to our father as well in regard of the commaundement of God as of the vnspeakable paines and trauell which she suffered in bearing and bringing vs into the world in giuing vs sucke in nourishing vs. But alas what shall we say of those that spoile their parents of their goods houses and commodities and desire nothing more than their death that they may freely enioy euen that which oftentimes their parents haue purchased for them O execrable impietie It is vnwoorthy to be once thought vpon amongst vs the iudgement of God doth of it selfe sufficiently appeere vpon such cursed children Whose behauiour that it may be more odious vnto vs let vs learn of Pittacus that our children will be such towards vs as we haue been towards our parents But let vs be more afraid to prouoke our fathers in such sort through our default vnto wrath that in stead of blessing vs they fall to curse vs. For as Plato saith there is no prayer which God heareth more willingly than that of the father for the children And therfore special regard is to be had vnto the cursings and blessings which fathers lay vpon their childreÌ„ Which was the cause as the scripture teacheth vs that children in old time were so iealous one of another who should â—ary away the fathers blessing and that they stoode in greater feare of their curse than of death it selfe Torquatus the yonger being banished from his fathers house slue himselfe for grief thereof And to alleage another example out of the writings of auncient men of the loue which they bare to their fathers that of Antigonus the second sonne of Demetrius is most woorthy to be noted For when his father beyng prisoner sent him worde by one of his acquaintaunce to giue no credite nor to make account of any letters from him if it so fell out that Seleucus whose prisoner he was should compell him thereunto and therefore that he should not deliuer vp any of those
from publike administrations charges but onely that he would haue them imploied about such things as require least labour and not to beginne to meddle with publike affaires before they be fortie yeeres of age He alleadgeth these reasons bicause often-times many women haue beene more excellent than all the men of their countrie and such are dailie to be seene And seeing they haue a soule aswell as we as quicke a spirite and often-times more quicke than we whereof those women are witnesses who hauing giuen thēselues wholy to any thing whatsoeuer were not inferiour but rather went beyond many men it were great follie in men seeing God hath created man and woman with the like spirite to cut off as it were the one halfe of their strength and to helpe themselues but with a part thereof Nowe albeit these reasons are of great waight yet sure it is that men and women both by diuine and humane policie haue their distinct and seuerall offices It is very true that I like not the opinion of many who say that women ought to knowe nothing but to spinne and sowe which saying commeth neere to that of the Emperour who would not haue a woman to haue more witte than is needefull for hir to discerne hir husbandes shirt from his doublet Such opinions are fit for ignorant persons and proceede from a darke braine For it cannot but be very seemely and profitable for a woman to be able to render a reason of hir being aswell by the knowledge of the holie Scriptures as by the precepts of good life which we haue from the Ancients This ought parents to teach their daughters that they may be withdrawne from all other foolish loue through the loue of vertue and be desirous of all honestie and chastitie as also that when they are moothers in good and holie mariage they may be a principall cause of the good bringing vp of their children Yea histories reckon vp vnto vs a great many that haue beene in steede of Schoole-maisters in excellent sciences Aretia taught hir sonne Aristippus Philosophie Zenobia Queene of the Palmyrians being very well learned in the Greeke Latine and Aegyptian toongs taught them to hir two sonnes and wrote an Epitomie of the Easterne Histories Cornelia taught the Gracchyes hir two sonnes the Latine eloquence But let vs followe our discourse of the generall instruction of children Aristotle seemeth vnto mee to bee a good teacher and Maister where hee sayeth that there are two ages in which it is necessarie to diuide the institution of those disciplines which we would haue our children learne namely from seuen yeeres vntill foureteene which he calleth the age of pubertie and againe from this age vntill the one twentieth yeere He saith that in the institution of youth two things must be looked vnto the one wherin children are to be instructed the other how they ought to be instructed For all men are not agreed of this what things children are to learne neither yet is it decided or resolued vpon to what end their institution ought to be directed whether to profite or to manners or to vnderstanding and contemplation which proceedeth from the variable opinions of men who place their end in diuers things But how soeuer it is we must as we said before referre all our studies to the glorie of God and to the seruice of our neighbours in liuing well according to those charges and vocations whereunto we may be called We haue already seene the diuision of sciences and arts and spoken of those that are most necessarie for a happie life Aristotle following the custome then vsed in Grecia appointed that children should learne foure things Grammer bodilie exercise Musicke and painting for certaine commodities meete for the life of a man Grammer is the entire to all sciences whereby we learne to speake exactly also to read and to write And this is necessarie for all estates of life whether publike or priuate in peace or in warre in a quiet life or in multitude of busines for marchandice for the guiding of a house for the obtaining of knowledge for the continuance and perpetuitie of the memorie of man Briefly as nature is the cause of our being so the knowledge of letters which Grammar teacheth vs worketh in vs the knowledge how to liue well For this cause Charondas the law-maker as Diodorus the Sicilian writeth preferred Grammer before all other sciences as that which is most necessarie for mans life appointing that all the children of his citie should learne their letters at the charges of the common-wealth which was to maintaine publike maisters to teach both poore and rich Truly this law ought to be put in practise in all the townes of this kingdome to resist that pernitious Hydra of ignorance which the richer sort defend making no account of knowledge to the treading downe and oppression of the poore who would gladly haue the meanes whereby they might be instructed The Gymnastical part was that arte which as the Ancients affirmed did serue for health and strength preparing the bodies of children by honest and moderate exercises as fencing shooting throwing of a stone riding wrastling running leaping swimming and such like These according to Aristotles opinion are to be moderately practiced by children vntill they be foureteene yeeres old exercising them lightly not with forced labors that their growth be not hindred thereby This age being past after they haue bestowed three yeeres in other Morall disciplines and followed their studies in deeper sciences vntill the one and twentieth yeere then may they be exercised with more sharpe and hard labors of the body They must also be taught Musicke for the solacing and recreation of their mindes after trauels and painting that they may the better consider of the beautie of the bodie and vnderstand the symmetry and apt composition of all things to the ende that they may be the better aduised either in buying or selling them Let them also knowe howe to drawe platformes of publike and priuate buildings to set foorth countries townes and castels their height breadth and length for the warre liuing creatures of all sortes with their parts herbs trees rootes leaues flowres fruits for medicine for the knowledge of simples In this institution of children Aristotle had respect to that which was conuenient drew neerest to the forme of a happie Commonwealth established by him and to that which was necessary for the preseruation and maintenance thereof Nowe let vs apply to our vse that which we may learne both of him and of the rest of the Ancients for the framing of yoong men to honesty and vertue leauing to the libertie of Fathers to make choice of those arts and sciences wherein they purpose to bring vp their children hauing regard to that whereunto nature maketh them most apt and pliable We shall take a good way in the institution of
youth if we obserue and vse these fower things Instruction Admonition Promise Praises and Threatnings We will comprehend all Instruction vnder sixe precepts The first shall be to shewe vnto children that they must worship God and honour him chiefly and aboue all things referring all their thoughts and deedes to the glorie of his name that it is he that hath created and preserueth all things that he suffereth no wickednes to passe vnpunished nor good worke vnrewarded but giueth eternall happines to good men and euerlasting paine and punishment to them that are euill Let them knowe that without his grace and fauour they can doe nothing no not so much as liue one moment and therefore that they must continually and before euery worke call vpon him and beware that they offend him not by neglecting his commandemēts which for this cause they must diligently learne The second instruction which I finde most necessarie for youth is to teach them not to glorie in earthlie and worldlie goods but to learne rather to despise them and to transport the loue of the bodie and of carnall goods which it desireth to the loue of the soule and of eternal goods which properly belong vnto them They must not make great account of the beautie of the bodie which hauing inclosed within it the soule that is defiled with vice and sinne is nothing else but a pretious and proud sepulcher vnder which is contained a stinking and putrified carrion They must not put their hope and confidence in riches but be perswaded that they are rich and happie if they be wise learned and vertuous And whilest their vnderstanding is good and in vigour and themselues haue time they must put all their strength to the obtaining of that which will be profitable vnto them in their olde age namely of knowledge and vertue which will procure vnto them honour safetie praise happines rest and tranquillitie in their life time and will in the ende guide them to eternall life to be made coheires of the kingdome of heauen with Iesus Christ Thirdly they must be taught to eschewe and flie from all such thinges which they see are hurtfull to others and learne to be wise by their dangers and perils Nowe that which marreth and hurteth others is disobedience lying pride infidelitie naughtines hazarding games whoredome drunkennes prodigalitie idlenes and euill companie Against the contagion of which vices no better preseruatiue can be had than to ingraue modestie in their hartes by the rule and measure whereof they may easily be directed to behaue themselues vertuously For this cause Plutarke sayth very elegantly that the foolish opinion and presumption which yoong men commonly conceiue of themselues ought rather to be emptied than the ayre wherewith bottles and Kiddes skinnes are puffed vp when any good thing is to be put into them Otherwise being full of the winde of ouer-weening they receiue none of that good instruction which men thinke to powre into them For the fourth precept of their instruction we will set downe these fower thinges which will stande them in great steede towards the attayning of a happie life Let them not be delicate or superfluous in anye thinge Let them bridle their toong and not be full of wordes nor vtter filthie and dishonest talke at anie tyme but be gratious and curteous in speaking to all men saluting euery one gladly and willingly giuing place in those things wherein the truth is not hurt Let them maister their choler by cutting off impatience as much as may be which is a singular vertue Lastly let them haue pure hands seeing manie great men by taking monie vniustly haue stilled all that honour which they had gathered togither all the former time of their life Fiftly the examples of good and bad men are to be laid before their eies through the reading and vnderstanding of histories that they may knowe that vertuous men haue beene well rewarded and the vitious receiued an euill and miserable ende For this cause we reade that the olde men of Rome vsed at feastes to singe the famous actes of their Ancestours before their youth For the sixt and last precept we say that it is needfull for youth to be vsed to labour and wearisomnes to keep them from idlenes and from falling into any dishonest pleasure We haue seene what exercises and pastimes are meete for them according to the opinion of the Ancients and at this daye we knowe howe to make choice of them as shall be meetest for the nobilitie Now to speake briefly of the other three generall precepts giuen by vs for the institution of youth Admonition is very necessarie for that age For although youth be well borne and brought vp yet hath it such actiue and vehement prouocations that it is easily brought to stumble Wherfore yoong men must be often admonished of their dutie and spoken vnto of honestie and of vertuous men bicause words mooue their minds The steps of their honest predecessors are to be laid before their eies to induce them to follow their paths And aboue all things the promise of that life which is eternally happie for those that perseuere in vprightnes and iustice is to be propounded vnto them O man well affected saith Horace go ioifully whither thy vertue leadeth thee and thou shalt reape great rewards for thy deserts O ye yoong men saith Plautus walke on in that way wherein vertue will direct you and ye shall be very well recompenced For he that hath vertue hath all thinges necessarie for him and wanteth nothing These are the promises which ought to be beaten into the harts of children adding further to them that are very yoong a promise to giue them what they will so that they learne well that which is taught them Last of all praises and threatnings must be added by commending children when we see them profit in vertue and honestie to encourage them to go forward and to do better better Glorie saith Ouid giueth no small strength to the mind and the desire and loue of praise causeth the hart to be resolute and readye to vndertake all things Quintilian would haue yong men praised when they profitte and are willing to learne as likewise they are to be threatned if they be slothfull and negligent in the obtaining of vertue and honestie and wil neither heare nor vnderstand nor yet put in practise those good admonitions that are giuen them And if they amend not with threatnings they must haue good discipline and correction vsed towards them and be chasticed with discretion To this purpose Plutark saith that the hope of reward and feare of punishment are as it were the two elements and foundation of vertue For hope maketh yoong men prompt and readie to vndertake all good and commendable things feare maketh them slowe in presuming to commit such things as are vile and full of reproch So that if
we practice diligently these precepts in the education instruction of our children there is no doubt but as seales and signets doe easily make a print in soft waxe so we may quickly cast in the mindes of little children as it were in a mould whatsoeuer we would haue them learne for the leading of a good and happie life to the glorie of God the profit of their neighbours and discharge of our consciences which are bound thereunto Of the diuision of the ages of man and of the offices and duties that are to be obserued in them Chap. 52. AMANA AMongst the most common and notorious faults which fathers now a daies commit in the education and bringing vp of their children this deserueth great blame and reprehension that in their first age they vsually prouide teachers for them sending them to Colledges where they are kept in awe when they cannot commit any greater euill than that which commeth from the yoong yeeres of their infancie not very hurtfull to any being light faults and soone amended but when the vehemencie of adolescencie beginneth to tickle them with foule and infamous desires and when they haue greatest neede of a bridle then they let loose the raines and withdraw them from the subiection of their guides giuing them libertie to make choice of their estate of life when their perturbations are most violent in danger to bring foorth most peruitious effects Whereas on the contrary side then ought they most diligently to looke vnto them and to set a most careful watch ouer them that their first discipline and instruction may be framed in vertue and in the perfection of a most happie life For this cause my Companions I thinke that by continuing our former discourse seeing all men enioye not commonly this benefite of the forenamed education instruction from their infancie vnto the end we ought to search out some way whereby to amend the first faults by handling the diuision of the ages of man according to the ancient writers and by setting downe a briefe instruction of that which is most necessarily required and to be obserued in euery of them especially in adolescencie for the obtaining of true felicitie through good behauiour and instructions which are the meanes thereof ARAM. It is true as Plato saith that vertue must be learned from the first infancie Yea there is no part of our age which ought to be imploied in any other studie But adolescencie especially must not onely inquire and seeke after the decrees of honesty vertue but also haue them already imprinted and ingrauen in his hart ACHITOB. As no man euer saw a Bee become a Beetle through age so no part of our life ought to leaue the first election grounded vpon vertue if the ende thereof be to liue well But let vs heare ASER discourse of this present matter ASER. It cannot be denied that place and time are a great helpe to honestie and vertue insomuch that if we consider not of them the knowledge and practise of that which belongeth to our dutie cannot greatly profit vs. For all things are to be applied in time place and some thinges are decent and lawfull vpon one occasion which would be very vnseemely in another The prouerbe saith that the way to handle a sound man is diuers from the guiding of him to whome the diet is inioined Euen so although vertue honesty are alwaies requisite in a man bicause it is the only ornament of his life yet in diuers ages diuersity of honest behauior is required the selfe same things are not decent in them but some kind of behauiour is proper to the age of childhood some to youth and another to old age bicause as nature altereth with age so it behooueth that maners should chang Now among them that haue most diligently obserued the secrets of mans nature there hath beene two sundry opinions concerning the diuision of the ages of man Some haue made 7. parts adding decrepite or bed red-age after old age they would groūd their principal reason of this diuision vpon this that the number of 7. is an vniuersall absolute number So we reckon 7. planets whose motion worketh all generations corruptions in the earth By a stronger reason therfore this number of seuen wil be applied to the continuance of time Moreouer the growth of men according to age increaseth at the seuenth number For teeth are bred in the seuenth moneth in the seuenth yeere they change alter Besides in the same yeere doubled that is in the fourteenth yeere man receiueth abilitie of seede that is to say of engendring True it is that the number of six worketh alteration in females Yet the number of 7. in other things worketh augmentation or else the rest and quietnes of men and sheweth the difference or iudgement of diseases The whole time of the creation of the world is comprehended therein likewise the rest and ceasing of the worke-maister thereof All the ancient writers haue also noted that the number of 63. which is the multiplication of seuen by nine carieth with it commonly the end of old men bicause that in the whole course of our life we liue vnder one onely climate which is either from seuen or from nine yeeres except in the yeere of 63. wherein two terminations or climates ende that is to say nine seuen times seuen or seuen nine times nine and therefore this yeere is called climactericall wherein we may note out of histories the death of many great men and the change of estates and kingdomes As touching the other diuision of the age of man into sixe parts onely of which opinion Isidorus is we will now enter into the particular handling thereof The parts are these Infancie Childhood Youth Adolescencie Virilitie old age Infancie is the first age of man beginning after his natiuitie it is so called bicause at that time he hath no vse of speech and therefore cannot then learne manners and vertue hauing no sence or vnderstanding to comprehend them Childhood is when children beginne to speake albeit as yet they haue not the full vse of reason in which estate a man may say they are vntill the age of seuen yeeres during which time fathers and mothers ought to nourish and bring them vp in the feare of God reuerence of their parents frame them gently vnto all good maners as we haue already declared This age is called of the Latines Pueritia as it were pure and neate from sinne forasmuch as children haue then no vse of discretion so that iudgement cannot be attributed to their works wherby they may be called good or euill Youth is reckoned from seuen yeeres of age vntill foureteene at which time children ought to be deliuered vnto skilfull and honest maisters teachers to be instructed Then must parents looke well whether those two things are in them to whose direction they
commit the keeping of such a pretious pledge least that befall them which Hyperides an Orator of Grecia said to one who told him that he had sent a slaue with his son to gouerne him you haue quoth he done very wel for in steede of one slaue you shall receiue twaine Therefore it is very necessarie that such maisters should be chosen for them as are learned and of good life conuersation that as good Gardiners sticke downe certain props hard by yong plants to keepe them vpright so wise teachers may plant good instructions precepts about yoong men that their maners may be according to vertue Let fathers beware least being mooued with couetousnes they make choice of maisters vnworthy their charge that they may pay the lesse stipēd seking for good cheape ignorance seeing that as Plato saith as childrē beare away as it were the minds of their progenitors so the vices of the Schole-maisters flow vpon their schollers At this age of youth the children of Rome did hange in the Temple a little coller or iewell which they ware about their necks during the time of their infancie declaring therby that they renounced all childishnes and that they were to chang their maners for the time to come In token wherof one gaue them a white robe and a purple coate to teach them by the white colour to shunne vices which made the soule blacke and by the purple to striue to make their life glister and shine with good manners and vertue And it seemeth that the Latines called this age Iuuentus bicause of the aide and helpe which men promised to themselues through the vertuous inclination that appeered in yoong children We saw before sufficiently what is further required of this age in regard of their instruction Adolescencie is the fourth age of man beginning at the foureteenth yeere and continuing vntil the 28. and it is deriued of this verbe Adolesco which signifieth to growe For then doe men growe in bodie in strength and reason in vice and vertue And at that age the nature of a man is knowne and whereunto he bendeth his minde which before could not be discerned by reason of the ignorance of his age This is that which Cicero saith that the studies vnto which we addict our selues in the time of our adolescencie like to herbes and fruites that are come to their fashion declare what vertue there will be in time of ripenes and what manner of haruest wil follow Therefore yoong men saith this Father of eloquence must make choice of one certaine kind of life whereunto they are to giue themselues all their life time without any manner of contradiction and being constant therein they must draw all their actions to that onely end as an arrow is drawne towards a white But forasmuch as in the corruption of our time we see poore fruits of this age when it is left to it selfe we may well say that in this season of adolescencie children haue greatest neede to be gouerned ruled and kept in great awe For the inclination to pleasures and the eschewing of labour which are naturall in man commonly begin then to assault him with such violence that if yoong men be not well followed they quickly turne to vice hate those that giue them good instruction become presumptuous and ready to leaue that which before they loued and taking no care for the time to come like beasts seeke for nothing but to satisfie their lustfull desires For this cause that good Emperour Marcus Aurelius said to those vnto whome he recommended his son after his death Beware that he bathe not himselfe in slipperie pleasures and desires seeing it is a hard matter to moderate and to stay the burning affections of a yoong man especially when he seeth in his own hand a licence not limited which offereth vnto him all kind of contentation And truly this vnbrideled licence of not being in subiection to any which yoong men desire and seeke after so earnestly and for want of right vnderstanding falsly call and imagine it to be libertie bringeth them in bondage to seuerer and sharper maisters than were those teachers Schoole-maisters which they had in their infancie namely to their lusts and disordred desires which are then as it were vnchained and let loose But he which knoweth that to follow God and to obey right reason are reciprocall and necessarily following ech other must thinke that to leaue his infancie first youth and to enter into the ranke of men is no freedome from subiection but only a chang of commandement bicause our life in lieu of a hired maister who gouerned vs before hath then a heauenly guide that is reason to whome they onely that obey are to be reputed taken for free men For after they haue learned to will that which they ought they liue as they will whereas the freedome of the will in disordred actions and affections is small feeble weake and mingled with much repentance These are those good reasons which ought to sound often in the eares of yoong men and be supplied by little litle through the study of good letters Morall Philosophie of ancient men vntill they haue wholy in possession that place of maners which is soonest mooued and most easily led are lodged therin by knowledge and iudgement which will be as a gard to preserue and defend that age from corruption Vnto which things the Ancients looked very diligently both to represse boldnes which commonly is the companion of adolescencie and also to chastice their faults seuerely We read that one of Cato his sons of the age of 15. yeeres was banished for breaking a pot of earth in a maids hand that went for water so was Cinna his sonne bicause he entred into a garden and gathered fruite without leaue Therefore if a yoong man be well guided with reason he will chuse propound to himselfe that kind of life which he purposeth to keepe vntill death and begin some commendable life that is had in recommendation among vertuous men The ancient Romanes minding to make declaration heereof when their children were come to that age they brought them to the common market place clothed with a mans gowne and caused them to scatter nuts heere and there after that to forsake all play signifieng therby that they must leaue the follies of their first age to imbrace more graue and serious matters It belongeth to their duty saith Cicero to honor their Elders to marke who are the honestest men of best report that by their coūsel they may learn to liue according to vertue good maners haue honor alwaies before their eies And as in calme weather whē a man is vpon the sea he must prouide such things as are necessary against a storme so in time of adolescencie men must furnish themselues with temperance sobriety continency laying vp store of
were altogither Aristocratical or Democratical or Monarchicall In looking to the power of the Consuls a man would haue iudged it Monarchical Roial to the Senators Aristocratical to the Tribunes common sort Democratical The Venetians in their Cōmonwealth represent al these estates Their great Councel hauing soueraign power wherof the Senat the authority of al their Magistrats dependeth doth represent the Popular estate The Duke who is President as long as he liueth representeth the roial power bicause he especially retaineth the grauity dignity therof And the Colledge of ten men with the Colledge of ancients commonly called Sages representeth the Aristocraty as Contarenus writeth As for our French Monarchy it may wel be said also to be partaker of all 3. in regard of the gouernment therof albeit in truth the estate therof is a simple pure Monarchy For the king is the Monarch beloued obeied reuerenced who although he haue all power soueraigne authority to cōmand to do what he will yet this great soueraigne liberty seemeth in some sort to be ruled limited by good lawes ordinances and by the multitude great authority of Officers Counsellors who are aswell neere his person as in sundry places of his kingdom The 12. Peeres the secret priuy councels the Parliament great Councel the Chambers of accounts the Treasorers Generals of charges resemble in some sort the Aristocraty The States yeerely helde in the Prouinces the Mairalties of townes Shreeualties Consulships Capitolats Church-wardens are as it were the forme of a Democraty as Siessel declareth more at large Moreouer the general Estates of the Realme which are woont to be gathered togither to deliberate the king being President of all matters concerning the Estate doe they not sufficiently testifie the happie order therof drawing neere to the gouernment of a good Oeconomist when the king as Aristotle saith commandeth in his kingdome as a good father of a familie ruleth ouer his children with loue and according to right and iustice Wherefore although all the authoritie of Officers Counsellors Parliaments and Estates dependeth as riuers of a fountaine of the onely power of their king and Prince yet of his fatherly and royall goodnes he granteth them such authoritie that hardly could he do any thing that were very violent or too preiudiciall to his subiects And if some such actions may be noted they come rather through the fault of his Counsellors than from his Maiesty Thus let vs conclude with Plato that the royall gouernment and authority ought to be preferred before all others policies as that which draweth neerest to the diuinitie But it must haue a Senate of good men ioined vnto it after the forme of an Aristocratie as our kings haue alwaies vsed to haue of their natural benignitie which maketh them inclinable to all exercises of vertue pietie and iustice Of diuers kinds of Monarchies and of a Tyranny Chap. 58. ACHITOB THe varietie of manners and inclinations to diuers things which is we see particularly in euery one from his birth and generally throughout all nations of the world disposeth without doubt the people as they growe in age and iudgement and according to their bringing vp to like one kind of gouernment rather than another But Frenchmen haue euen to these last times caried away the praise of a more naturall and constant disposition loue obedience and fidelitie towards the maiestie of a king than other nations euer shewed to their forme of estate and gouernment For amongst them all there is not one nation to be found that hath so constantly continued in their lawes and ancient customes without any alteration and change as this flourishing Monarchie which hath also gone beyond them all in goodnes and mildnes of gouernment as we may see better my Companions if we compare with it those sundry sorts of Monarchies which haue been heretofore and doe at this day flourish of which many come as neere to a tyrannie as ours is farre distant from it And to make a tyrannie appeere more odious we will consider the pernitious and miserable estate thereof ASER. As it properly belongeth to a royall estate to gouerne and to rule subiects not according to the sensuall appetite and disordered will of the Prince but by maturitie of counsell and by obseruation of lawes and of iustice so it agreeth with a tyrant to raigne by his absolute will without all regard either of lawes or of the precepts of iustice AMANA A tyrant saith Seneca differeth from a king in effect not in name The one seeketh his owne profite onely and the other the profite of the Common-wealth Now let vs heare ARAM who will teach vs to discerne them well by their works ARAM. Amongst all the Monarchies that euer were or are at this daye among men most of the ancient authors and great Politicks haue noted out fiue sundric sortes of which I purpose heere to discourse particularly with briefe examples that the excellencie of ours may the better appeere ouer others especially ouer those that decline much vnto tyrannye whose shame and infamie I will heere display The first and most ancient kind of Monarchy was that which was voluntarily offered by the people for some heroicall vertue appeering in those men whom they iudged worthie to gouerne them iustly and vprightly And when they continued in this sort to declare themselues benefactors of the multitude in gathering them togither in giuing vnto them territories and in distributing lands among them in finding out of arts in making of warre and in the administration of iustice vnto them their authoritie and power did lawfully descend to their successors who had soueraigne power in time of warre and were chiefe in certain solemn ceremonies of their sacrifices Herodotus Demosthenes Aristotle Cicero and many others make mention of this kind of Monarchy After the floud when the number of men increased Noah perswaded his children and others of his posteritie to disperse themselues in diuers countries to till the ground and to build townes and to this ende he assigned to euery one his Prouince by lot Nimrod the sonne of Cush whose grandfather Noah was abode with his men in the land of the Chaldeans and was their first king and the first king of Babylon He was the first that beganne to extend his bounds by force vpon his neighbours sending whole companies of people into many and diuers countries to laye the foundations of other kingdomes as histories doe giue vs certaine knowledge thereof This is the cause why many establish the first Monarchy in Assyria vnder him We read also in good authors that the first and ancient kings of Egypt kept themselues a long time in this heroical vertue which had procured vnto them their dignitie They liued not disorderedly as those doe who bicause of their dominion iudge their owne will to be a iust lawe for them but they followed
little and little may growe and waxe ripe with age and hauing once taken roote may abide stedfast and firme to his liues ende For there is no time better and fitter to frame and to correct a prince in than when he knowes not that he is a prince For if he learne to obey from his infancie when hee commeth to the degree of commaunding he applieth and behaueth himselfe a great deale better with his subiectes than they that from their youth haue been alwayes free and exempted from subiection For by such education or bringing vp a Prince addeth to his royall greatnesse and to those fashions which great men haue by nature curtesie and gentle behauiour which cannot but bee very acceptable to his people and containe them more willingly in their duetie of obedience Therefore the prince in his yong and tender yeeres must bee diligently imployed not onely in with-drawing him from dishonest things but also in causing him to taste of vertue and to haue some preceptes thereof ingrauen in his brayne vntill in the ende he vnderstand all that belongeth to his duetie and whatsoeuer else may helpe him forward to leade a good and happie life If wise fathers with great care bring vp and instruct their children who shall succeed them but in the gouernment of some litle house in the countrey how much greater care and labor ought to be taken in teaching him well wisely who is to succeed in the Empire ouer much people and whose life ought to be the discipline of their maners conditiōs For this cause a good prudent prince must take pains in causing his children to be brought vp that he remember he hath begotten them for the Common-wealth not to serue his priuate affections Let him knowe that although he erect a great number of images builde sumptuous houses establish good and holesome Ordinaunces yet hee cannot leaue a more excellent marke of his than a sonne who degenerating in nothing representeth the goodnesse of his father by vertuous actions For he dieth not that leaueth behinde him a liuely image of himselfe And truely it is the perfection of an excellent prince to rule in such sorte as if hee would striue that his like for goodnesse and iustice coulde not succeed him and so to bring vp his children as if hee desired that they shoulde surmount him in vertue To this ende therefore let him make choice of all his subiectes yea from what place so euer and gather together vertuous and sincere men vncorrupted graue and such as are learned not onely through preceptes but also through the experience of manye thinges to whome their age breedeth reuerence their good lyfe authoritie and their mildenesse and gentle behauiour loue and good-will that the tender spirite of the yong prince offended with the rough dealyng of his teachers may not beginne to hate vertue before he know it nor yet corrupted through their ouer-great gentlenesse degenerate and starte aside where it ought not Wherefore Seneca sayde that a Prince his teacher must haue these two properties Hee must know how to chide without shaming of him and howe to prayse hym without flatterie Moreouer great care must bee had in making choice of all such persones whether they are men women children or seruauntes as come neere about him eyther to gouerne or to serue him or to keepe him companie For seeing the most part of mens mindes incline to euill and no childe is so happily borne but hee may bee corrupted through wicked education what may a man looke for but verie great euils from that Prince who of what nature and spirite soeuer he be presently after he is out of his cradle is stuffed with foolish and false opinions nourished among fonde women brought vp in the middest of lasciuious maidens of lost children vile and abiect flatterers of iuglers and plaiers of drunkards of dice-plaiers and inuenters of pleasures briefly in the midst of such caitifes amongst whom he heareth and learneth nothing but pleasure delight pride arrogancie couetousnesse choler and tirannie and so departing from this schoole takes vnto him the scepter and gouernment of his Empire Now he that is elected and chosen to vndertake such a great and difficult charge as is the education and instruction of the prince must bring with him a will woorthie the same considering with himselfe not how many benefices and bishoprikes he may get into his hands but how he may deliuer vp a vertuous prince vnto his countrey which putteth all hir trust and confidence in him Let him know that they do good to all the people who make them good mē whom the people cannot want as contrarywise they that marre and corrupt princes and kings ought to be an abomination to all men and punished no lesse than they that put poison not into a cup but into a common fountaine of which they see euery bodie drinke First then he that hath taken this charge vpō him must narowly note whereunto the nature of the prince is inclined seeing it may be knowen by some signes euen in his yong yeeres as whether he be not giuen to anger to ambition to desire of renowne to riot to play to couetousnes to reuenge to war or to tiranny After when he knoweth to what vice he is enclined he must fortifie his mind against the same with good opinions and with holie resolutions and labor to change his hart which is yet tender into a habite that is contrary to his nature And when he perceiueth that his tender nature inclineth to honest and commendable things or to such vices as will easilie change into vertues in princes well brought vp as to ambition and prodigalitie he must pricke him forward and helpe his good nature by diligent trauel Neither must he vse precepts onely to withdraw the prince from dishonest things to procure in him a longing desire to doe those things that are vertuous but he must labor to imprint and to roote them in his memory by diuers formes now by sentences another while by fables after by comparisons then by examples or by some notable sayings ingrauen in rings and painted in tables Briefly if there be any other thing wherein this age taketh pleasure let that be a meane to worke in him a taste of vertue Aboue al things speciall regard is to be had what opinions are ingrauen in the prince his braine For the whole order of his life proceedeth from that fountaine And therfore he must labor immediately to imprint in his mind holy and good opinions which may serue for a counter-poison against the cōmon errors of the ignorant people but chiefly to instruct him throughly in gods truth in that which concerneth his saluation He must perswade him that whatsoeuer is taught in the law of God belongeth to none so much as to the prince and that as he is to raign by him so likewise it belongeth to his office to raigne
according to his will that he may enioy prosperitie in this world and eternall felicitie in the blessed life to come Let him be taught to loue vertue as the only good and to hate vice as the onely euil let him know that the one is folowed no lesse with shame and dishonor than the other with glory and honor especially in a prince in whom if vertue take place as it were in a high watch-tower it shineth so cleerely that the brightnes thereof remaineth long after his death As for all worldly pompe antiquitie of petigree images and riches they are but meere vanitie and folly not woorthie to be cared for or to be admired by a vertuous prince Let him be perswaded that dignitie greatnes and maiestie are not to be sought after by the helpe of fortune or by humane means but by wisdome integritie of life maners and by vertuous and noble deeds Plato saith not without cause that a Common-wealth will neuer be happie vntill princes play the Philosophers or Philosophers take the rudder of the Empire in hand Now his meaning is not to cal him a Philosopher that is learned in Logike in naturall Philosophie and in the Mathematicks but him who with an vntamed hart despiseth the vaine shadowes of things and followeth after true goods A philosopher and a Christian differ but in name and a prince wel instructed in piety is truly both the one and the other Therefore he ought to learne nothing sooner next to the law of God than the morall philosophie of the auncients which teacheth all vertue Is there any thing more foolish than to esteeme highly of a prince if he vaute well if he play well at tennise if he be stoute and strong briefly if he be cunning in some things which peraduenture a peasant would doe better than he and in the meane while he is puffed vp with pride he polleth his people and sporteth himselfe in all kind of dissolutenesse and pleasure What honor is it for a prince to go farre beyond the common sort in precious stones gold purple traine of seruants and in other ornaments of the body and in euery thing that is falsly called good and in the meane while to be farre inferior in the true goods of the soule to many of his people and those of lowest calling These opinions as holy and inuiolable lawes must bee ingrauen in the hart of a young prince and must bee as it were the first lines that are to be drawen in the voide table of his soule namely that he must striue that none excell him in the goods of the soule in wisdome magnanimitie temperance and iustice Frugalitie modestie and sobrietie in other men may be attributed either to pouertie or to niggardlines but in a prince they cannot but be a note of tēperance I meane when he vseth goods modestly who hath as much as he will Ancient men called that prudence miserable which was gottē by the experience of things bicause it is bought with publike losse calamity But such kind of experience ought to be farthest off from a Prince bicause the longer it is a learning the greater cause is it of many euils vnto al his people If Scipio Africanus had reason to say that this speech I had not thought it did not beseem a wise man how much more vnseemely is it for a Prince who cannot vtter the same without his great harme and greater to the Common-wealth For as in a voiage the fault of a common Mariner saide Agapetus doth but little hurte whereas the slip of a Pilot bringeth shipwracke so in monarchies the offence of a priuate man is more hurtfull to himselfe than to the Common-wealth but if the prince begin to faile he hurteth euery one This is the cause why the mind of a prince must especially be instructed with good resolutions sentences to the end he may be skilfull by reason and not by vse For then the counsel of aged men will supply that experience of things which is wanting in him He must be giuen to vnderstand that his life is in the face of all the world that he can do nothing that will be hid and therfore if he be good it must needs turne to the great benefit of many if wicked to their hurt likewise bicause the prince is always the very portrature after which subiects conforme themselues He must know that the greater honour is giuen vnto him the more he is to striue that he may be woorthie of it looking more to his owne doyngs and actions than to the prayses that men giue him which he must beleeue and receiue according as he behaueth himselfe For if hee rule well they are due vnto him if ill he is honoured and praised either through constraint or of flatterie or els it is to shew him vnder hand what he ought to bee Let him know that as God hath placed the Sunne and the Moone in the heauens for a resemblaunce of his diuinitie so a prince is the like representation and light in a kingdome as long as he hath the feare of GOD and the obseruation of iustice imprinted in him For these two things make their life diuine and celestiall that are placed in high degree of power and authoritie as contrarywise the contempt of pietie and iustice maketh it beast-like and sauage As God the giuer of all things standeth not in neede of any mans seruice to receiue a good turne of him so it is the dutie of a worthie prince who representeth the figure of the eternall king to profite euery one with-out respect of his owne commoditie and glory As God is not touched with any affections or passions but ruleth and gouerneth all thinges perfectly by his prouidence so after his example a prince laying aside the perturbations of his soule must follow reason onely in all his dooings As there is nothing more common than the sunne which imparteth of hir light to all the celestiall bodies so a Prince must be alwaies readye to profite the Common-wealth and haue within him the light of wisedome to the end that if others loose their brightnes yet he may neuer be ouertaken with darknes As the Sunne when it is highest in the Zodiacke mooueth slowest so the higher that a Prince is lift vp in greatnes and authoritie the more gentle and gratious he ought to be keeping himselfe from dooing any thing that beseemeth not a Prince Therefore let him thinke that nothing is more vile and abiect than for him that is called a king and Prince of free men to become a slaue to riot choler couetousnes ambition other vices of like qualitie which are most vile and cruell maisters He must be so affected towards his subiects as a good father of a familie is towards those of his houshold bicause a kingdome is nothing els but a great familie and a king the father of a great many For although he passe them in greatnes and
consent to the passions of great men This Infidell caused him to be hanged bicause he counselled him to put a Gentleman to death vniustly which he had done that he might enioy his wife more casilie Now for the conclusion of our discourse we will here set downe the aunswer of one of the Hebrew interpreters to king Ptolemie who asked him To whome a Prince should trust or commit himselfe To those sayd this wise man that loue him so entirely that they cannot be drawen from him neither through feare gifts or gayne bicause he that aspireth to riches is naturally a traitour Let vs learne that a counsell wel instituted and compounded of good men is a most necessarie point in the establishment and preseruation of euery estate and as the olde Prouerbe saith Good councell is better than manie hands Let vs learne that all those that are called thereunto ought to aime at nothing but at publike profite of which the happinesse and greatnesse of the Prince dependeth who must not contemne the counsell and seruice of the least when they can profite the Common-wealth but heare them willingly and satisfie their iust requests Of Iudgements and of Iudges Chap. 62. ACHITOB WE are now my companions according as the sequell of our speech requireth to consider of Iudgements which I affirmed in the beginning to be one of those two things whereof euery Common-wealth consisteth and that according as they are ordained the affaires of the estate proceed well or ill Therfore I leaue the discourse of this matter to you ASER. No citie saith Plato can truly be called a city if it want iudgements well instituted and consequently iudges to exercise them AMANA Iudgements are lawfull to such as vse them aright and Iudges are to vs the ministers of God for our good as Saint Paule saith Now let vs heare ARAM vpon this matter ARAM. As it is a very dāgerous matter for an estate to wauer daily in deliberations and not to be well resolued touching the affaires thereof or after resolution to leaue them without speedy executiō so the establishment of many good lawes and ordinances bringeth greater peril thā profit to the same estate if they be not seuerely obserued kept For the authoritie of the soueraign magistrate in whose name they are made is so much the more cōtemptible amongst his subiects as they know that they are lesse obeied as though the fault proceeded from his insufficiencie of skil to command He that leadeth well before is the cause why he is wel folowed the perfectiō of the art of a good Querie of the stable consisteth in making the horse obedient in bringing him to good order so the principall effect of the knowledge of a king is to iustruct wel his subiects in obediēce To this purpose the establishment of good iudges ouer thē wil help well that they may take knowledge of such as gain-say and resist the publike lawes and ordinances of his maiestie who is to authorize their iudgements as the chiefe sinewes of the whole body of his estate For nothing euer caused Common-wealthes to flourish so much as the constant keeping of their countrie lawes and the strict execution of iudgements agreeable vnto them And as Cicero saith those estates that are neer their ouerthrow all things beyng in a desperate case fall into this miserable issue that men condemned by the lawes are restored and iudgements giuen are cancelled which things when they come to passe euery one knoweth that their ruine is at hand without all hope of safetie Moreouer forasmuch as the Prince knoweth that he is as it were bound and indebted for iustice he ought to be so much the more careful that it may be rightly administred by those to whom he cōmitteth that office especially seeing he must answer for it himselfe before god to whom he may not say that he charged the consciences of his iudges therwith so discharged his own Wherfore if he adorne his estate with resolute prudent officers who will exactly preserue the bond of the common-welth by the seueritie of their iudgements vpright holding of the balance no doubt but all kind of publike felicitie will issue from the same But let vs briefly consider what iudgement is the diuision of iudgements their administration what manner of Iudges ought to exercise them Iudgement is properly that which is ordained by the Magistrate obseruing the tenor of the law But forasmuch as through the infinit varietie of causes times places and persons which cannot be comprehended in any lawes or statuts whatsoeuer punishments were referred to the will and power of the Magistrates and the dammages of ciuill matters to the conscience religion of the Iudges that which they determine by resolute sentences according to their opinion is also called Iudgement although more properly it may be called a Decree For this cause we say that as there are two principall pointes in euery Common-wealth which Magistrates must haue before their eies that is the law and equitie so also there is the execution of the law and the duty of the Magistrate which consisteth either in commanding in decreeing or in executing Of Iudgementes some are called priuate some publike some criminall others ciuill Priuate iudgements are of bondages prescriptions Gardianships Wardships contracts testaments successions mariages Publike iudgements concerne hainous offences against God man as sacriledge treason restitution of monie or other bribes taken by Magistrats robbery of the kings treasure forgeries theft wilfull and constrained murders Plato speaketh at large of these in his booke of lawes and it would be an infinite matter and smally to our instruction to seeke out the diuers kinds of iudgements which either haue beene or are among men But this is well woorth the noting that amongest the ancient Grecians and Romanes all iudgements both priuat and publike were from point to point followed and with all rigor obserued and they that stood against them were prosecuted and set vpon with fire and sword Among other examples Diodorus rehearsech a storie of the Phocians a people of Grecia condemned by the iudgement of the Amphyctions in a certaine summe of monie bicause they had tilled a great deale of ground that was consecrated to the gods Which summe when they refused to paye they pronounced their countrie as confiscate and consecrated to the gods wherupon arose a warre called the holie warre made by the rest of the Grecians against them and in the ende their vtter ruine subuersion Whosoeuer was once accused of any crime before the Iudges in Lacedemonia although he were absolued yet he abode a certaine time after in that estate of a criminall person during which time enquirie might be made againe of him and newe iudgement giuen according to his desert If the Ephories condemned their kings in any summe yea if it were to death their iudgements were executed with all rigor The
in the end the earle of Richmond ouercame king Richard enioyed the kingdom quietly and was called Henry the seuenth hauing married Elizabeth daughter to Edward the fourth both of them beyng the sole heires of the families of Lancaster and Yorke By means of this mariage the dissention ceased in England and the red and white Roses were ioyned togither in one armes There was no Countrey more afflicted than Spayne both by ciuill warres and by Neighbour-states when it was diuided into many kingdomes The Moores ouer-ranne it on the one side the French and Englishmen deuoured it on the other taking part at the first with the dissentions that were in Castile between Don Peter and Don Henry next with the contentions that arose betwixt Castile and Portingale which caused much euil to both the kingdomes But since that Spaine hath been vnited it hath extended hir dominion into Afrike and into the New found Ilands borne armes in Germany and in Hungary commanded ouer the chief Ilands of the Mediterranean sea ouer Naples and Sicilia ouer Millan and Flanders Contrarywise Italy hauing in former times hir forces knit togither obtained the Empire of the world but being now diuided into many Seignories and Potentates that agree badly togither and hauing suffred all the calamities in the world by ciuil warres lieth open to the iniuries of strangers Through the same cause the power of Germany is greatly diminished wherin not long since the princes of Saxonie were banded one agaynst an other Iohn Fredericke Phillip Lantgraue of Hesse the Duke of Wittemburg with many free cities rebelled against the Emperour the peasauntes rose against the Nobilitie to set themselues at libertie the Anabaptists possessed Munster made a botcher their king and held out the siege for the space of two yeeres Hungaria which had valiauntly resisted the Turkes almost two hundreth yeeres togither was at length subdued by them through the diuisions that were in the countrey as Polonia is greatly threatned by the Moscouite In Persia after the death of king lacob his two sonnes stroue for the gouernement of the countrey but the Sophie Ismael commyng in the meane tyme vpon them with his new religion slew one of them in battell and compelled the other to flie into Arabia and so possessed the kingdome which he left to his children Phillip the eleuenth Duke of Burgundie easilie subdued Dinan and Bouines in the countrey of Liege which were separated onely by a riuer after they had ouerthrowen themselues by their dissentions whereas before he could not obtaine his purpose And whilest the kings of Marrocke warred one with another for the estate the Gouernour of Thunis and of Telensin made himselfe king renting a sunder his two prouinces from the rest to erect a kingdome Concernyng Frenchmen they haue beene often and many times molested with seditions and ciuill warres as well as others The nobilitie of Fraunce was almost all slayne at the battell of Fountenay neere to Auxerre by the ciuill warres betweene Lotharius Lewes and Charles the balde And Champagnie lost so many of the nobilitie in warre that the Gentlewomen had this speciall priuiledge graunted them to make their husbandes noble When king Iohn was prisoner in England Charles his sonne Regent of Fraunce beyng at Paris to gather money for his raunsome there fell such a diuision betweene the king of Nauarre who tooke part with the Parisians and the Regent that the people vnder the guiding of Marcel Prouost of the merchauntes ranne to Charles his lodgyng where the Marshalles of Cleremount and Champagnie were slayne euen in his chaumber and presence and their bodies drawen ouer the marble stones The like was done to Reignold Dacy the kings Attorney besides many other murders so that the Regent had much ado to saue himselfe without Paris But the forest factions that euer were in Fraunce were those of Burgundie and of Orleans which caused a most grieuous cruel ciuill war that lasted 70. yeeres with murders robberies and vnspeakable cruelties Both of them one after another called in the Englishmen to succor them who afterward seazed vpon the crowne It was a pitifull thing to see France cruelly tormented both by hir owne subiects by strangers to see it void of right equitie without magistrates without iudgements without lawes which had no abiding place amongst fire and force where violence onely raigned All this was procured by the ambition of these two houses each of them seeking to obtaine the gouernment of the kingdom vnder Charles the sixt whose wittes fayled him By the means of these diuisions Henry the fift king of England taking to wife Katherine the youngest daughter of king Charles was put in possession of Paris by the duke of Burgundie and proclaimed heire and Regent of Fraunce by the consent of three estates held at Troy But the death of this Henry and the duke of Burgundie forsaking the alliance of the Englishmen with the valure and good behauiour of king Charles the 7. as also the loue and fidelitie of the Frenchmen restored the kingdom to that estate wherin it is at this present Now if France hath heretofore suffred so much by ciuill warres and domesticall seditions if all forraine estates haue receiued so many sundry alterations and incredible wounds by the same means how can we looke for lesse nay rather haue we not already seene the like or greater calamities amongst vs through our dissentiōs priuate quarels between certain houses contending one with another being chiefly mooued with ambition and desire to gouerne Why doe we not acknowledge this first cause of our miseries that we may lay aside all hatred crept in amongst vs vnder pretence of diuersitie of religion that we may reunite our mindes so much diuided to the good and common quietnes of vs all and liue vnder the obedience of our Prince with that fidelitie for which Frenchmen haue been alwais praised aboue other nations Do not so many examples both of auncient and later times make vs see thus much that if we redresse not this contention this goodly and florishing kingdom which heretofore hath growen great by the concord and obedience of our auncestors is readie to fal into vtter ruine and subuersion through our factions diuisions and part-takings Shall this little that remaineth of the French monarchie which in former times hath had all the empire of Germany the kingdoms of Hungarie Spaine and Italy and all the bounds of the Gaules to the riuer of Rhine vnder the obedience of hir lawes shall it I say be thus laid open as a praie and that by hir owne subiectes caried headlong with such passions that they make the way plaine and readie for strangers to bring them vnder their miserable bondage Shall it be said among our posteritie that our selues haue encouraged them to vnder-take that which not long since Spaine Italy England the Lowe countreys the Pope the Venitians being
shun the other Vnto profit we referre riches to honor magistracie publike offices charges to losse pouertie to dishonor coÌ„tinual iniurie contempt such like means Which things although they are reckoned among the motiues or efficient causes of seditions so farre foorth as they prouoke men to stirre vp seditions yet they may bee endes also bicause men conspire togither either to obtaine or to eschew them Thereore let vs handle the causes which mooue the people to murmure and lead them from priuate and secret grudging to publike and open sedition from which the changes alterations and finall ruines of estates and monarchies proceed The couetousnes of magistrates and gouernors seemeth to be a chief cause therof when they lay vpon their subiects great exactions taxes loanes and other intollerable subsides whereby their patience is oftentimes turned into furie and their hartes set vpon reuolting are driuen forward to imitate them that forsooke Roboam for the same cause as the scripture rehearseth But forasmuch as all ciuill societie is appointed to the end that men might keep their goods safely vnder the protection and guiding of good gouernors they that beare chief rule in estates ought especially to prouide that not onely publike goods may be distributed and imploied according to common necessitie and profit but also that euery mans priuate goods may be in safetiâ— Publike goods are the reuenues of Seignories kingdoms and empires demeans taxes tributes confiscations exchetes subsidies graunts and impositions brought in for the supply of publike necessitie A man may say that couetousnes which is a wrongfull desire of another mans goods is committed in these publike reuenues wheÌ„ the mony that commeth of them is conuerted rather to priuate than to publike vse by those that haue the disposing therof which fault the Romans called peculatus and the iudgement giuen against it Repetundarum Now wheÌ„ such goods are wasted vnprofitably or superfluously princes magistrates vse to lay immoderate and strange exactions vpon their subiects Couetousnes also is vsed in priuate goods when the poorer or weaker sort are spoiled of their owne by the mightier The people will hardly beare this kind of vsurping when they consider that they are tormeÌ„ted by those that should defend them this dealing is subiect to restitution before God Histories are ful of changes seditions and destructions of commoÌ„-wealths arising of these causes of couetousnes wherof we haue alleaged many examples in our discourses Vnder Charles the 6. king of France great seditions and robberies were practised by the Parisians by reason of imposts and subsidies that were leuied of the subiects The occasion of these commotions was bicause the farmers exacted a halfpeny of a poore woman that sold Water cressets The couetousnes briberie and polling vsed by the lords nobles of Switzerland caused the common people to fall to mutinie and to deliuer theÌ„selues out of their slauery bondage by horrible massacres which they made of them Vnder Ioel and Abiah the sonnes of Samuel iudges ouer the Israelites the people oppressed through their couetousnes asked a king wherupon the estate of their gouernment was changed The second cause that breedeth the alteration ruine of Common-wealths is ambition or desire of honor which then especially mooueth men to murmure when the vnworthy are aduanced preferred before men of desert Honor is the only reward of vertue that which is more esteemed of euery loftie noble hart than all worldly goods Therfore it is meet that in the distribution of publike charges rewards and honors regard be had to the qualitie merite and sufficiencie of men that they may be giuen to woorthy persons and that such as are vnfit may be put backe Let vertue only diligence open the gates of honor and not mony or fauor We saw before many examples of the fruits of ambition we taste daily of some that are very bitter The third cause that changeth and ouer-turneth estates monarchies is iniurie which hapneth when they that are highest in authoritie through too much insoleÌ„cie pride offer wrong to the honor or person of their inferiors A kingdom saith the wife man is translated froÌ„ one nation to another through the iniustice iniuries contumelies offred by superiors Cyrus the great reuolted froÌ„ his grandfather Astyages ouercame him in battell translated the monarchie of the Medes vnto the PersiaÌ„s bicause of that iniurie which he offered vnto him in casting him out into the fields as soone as he was borne Coriolanus being vniustly banished his countrey tooke armes conquered a great part of the Romane dominion and burned all to the gates of Rome bringing their estate to such an extremitie that it was readie to be destroyed had not the women come towards him to pacifie him Childeric king of Fraunce caused Bodilus to be whipped with rods wherupon he slew him aâ—d his wife great with child Iustine the third emperour was slayne by Atelius generall of his armie whose sonne he had murdred and abused his wife to despite him there-with Feare also is many times the cause of alteration and daunger to a Common-wealth when guiltie and conuicted persones mooue sedition and rebell against the Magistrates to preuent and auoyd the punishment that is due to their faultes Catiline vrged with the consideration of his manifold wicked prankes and with the feare of iudgement conspired against his countrey beyng assisted by Lentulus Cethegus with many sacrilegious persones murderers adulterers bankrupts and other naughtie liuers that stoode in feare of iustice by reason of their misbehauiour Neither may any man doubt but wicked men will rather trouble the estate than stand in daunger of their liues or hazard their goodes For besides the assuraunce which they haue conceiued to escape the iudgement of men by this meanes they haue this further aduauntage to fish in troubled waters so that they are no lesse afrayd of peace than of the plague hauing in all euentes the same resolution before their eyes that Catiline had who sayd that he could not quench the fire begun in his house with water and therefore would pull it downe and so quench it This was one reason that mooued Caesar to lay hold of the estate bicause his enimies threatned that as soone as he was out of his offices they would cause him to giue an accouÌ„t how he had discharged theÌ„ I would to god we had not bought as deerly the same causes of our ciuil warres Likewise too much authoritie and power both for wealth friendship is dangerous in euery kinde of gouernment so that great heede is to be taken that none grow to be vnmeasurable great For men are subiect to corruption neither can euery one sustaine wisely the prosperitie of fortune which causeth some to seeke the alteration of popular and Aristocraticall Common-wealths into monarchies others
nor couetousnes for all goods are common nor slouth for all labour In our Common-wealth sayd the Embassadour of the Sicyonians voyages are not permitted that they shoulde not bring home newe fashions at their returne Physitions are not suffered least they should kill the sound nor Orators to take vpon them the defence of causes and suites If all these good customes were iointly kept in any one Estate I doubt not but the greatnes of it might be continued long and all causes of seditions cut off But to speake more plainly and particularly and to handle the preseruation of Monarchies and Common-wealths with the remedies that keepe them from sedition I saye first that Horace that most learned Poet had reason to beginne his Satyres or profitable speeches with those men that are neuer contented considering that the discontentment of mortall men is the fountaine and springe of all vices For I praie you what vice is not grounded vpon an vnsatiable desire of hauing as may appeere in all them that can-not content them-selues with their present estate nor appoint an ende in that which they haue but place it alwayes in that which they would haue Couetousnes committeth robberies executeth murders exerciseth spoyling causeth battells breedeth schismes hindreth reformation and the generall Councell cloaketh abuses nourisheth ignorance asketh vniustlie receiueth dishonestlie dissolueth bargaines breaketh fayth peruerteth iudgementes and to conclude it ouer-turneth and confoundeth all right both diuine and humane Therefore couetousnes is very fitlie called an vnquenchable fire an insatiable desire a bottomlesse gulfe So that the contentation both of soueraigne Magistrates and of such as are vnderneath them and their moderate affections whereby they seeke not to inuade and to possesse other mens right nor to heape vp treasures and riches but direct their leauell to common profite onely to gouerne prudently and to order as it becommeth them whatsoeuer is vnder their authoritie this I saie is a stronge bonde to keepe euerie Common-wealth in a flourishing Estate and an vnconquerable bulwarke against all sedition Manie Princes beeing desirous to extende their limits vniustlie and to conquere newe Estates haue oftentymes loste or diminished their owne dominion besides the burthensome calamities which they haue brought vppon their people And when they placed vnder them couetous Gouernours and Magistrates that were slaues to their purses the ruine or great trouble at least of their Estates followed after Therefore Iethro sayde to Moses Prouide thou amonge all the people men of courage fearing God men dealing truly hating couetousnes and appoint such ouer them to bee Rulers ouer thousands ouer hundreds ouer fifties ouer tennes to iudge the people at all times Tiberius Nero knowing that his subiects were naturally giuen to tender greatly their owne profite would not send any to succeede as the custome was before and to take the place of the Gouernors and Lieutenants of his Prouinces vnles the other were dead For said he when they perceiue that they draw neere the end of their office the double their polling and a newe Gouernour doth as much whereas other-wise when they are once full gorged and satisfied they are at the least occasioned thereby to cease from rauening and to ease their people namely when they know that they shall alwaies enioy their power and authoritie The custome that Aurelius Seuerus vsed is much more praise-woorthie For when he sent Gouernours into the Prouinces he caused their names to be published many daies before to the end that whosoeuer knew any thing in them woorthie of reprehension he should giue notice thereof and they that reported truly were promoted to honour by him and slanderers grieuously punished He gaue to all Magistrates gold siluer seruants and all necessary things yea Concubines also to the ende that in their charges they should not be constrained by necessitie to commit iniustice or to extort vpon the people Moreouer the modestie of Magistrats in commanding serueth for a good remedie to retaine their subiects within their dutie especially if to bring thē forward the better they adde to their commandemēts gentle perswasions grounded vpon liuely reasons holy admonitions whereby they seeme willing rather to instruct their people than by force to compell them to obedience Thou shalt gouerne thy kingdome very well said one of the Interpreters of Ptolemy if imitating the gentlenes of God in all things thou vsest patience and long suffering That is also one point that greatly staieth the alteration and change of Common-wealthes when both great and small are contented with that estate whereunto they are called and are not carried awaye with ambition to desire higher degrees of honor than their condition deserueth Again they ought not to respect their owne valure and desert so much as to thinke that great estats and honors are a due and necessary reward for their vertue and that vpon their deniall they haue iust cause to make some commotion in the Common-wealth But let them rather consider that the Prince holdeth his soueraigntie of God and of the ancient lawes of the Estate and that al his subiects in respect of him are but as a set of counters whereof he maketh one to be one in value nowe then to stande for a thousand by and by for a hundred thousand and afterward for nothing If we haue lesse fanour and grace we shall be lesse enuied which alwaies taketh holde of the greatest Exact and precise obseruation of iustice is no lesse necessarie for the preseruation of Estates and Monarchies as we haue else-where discoursed and it ought to be exercised not only vpon the simple people but also vpon Magistrates when they abuse their calling and dignitie For when their faultes are vnpunished and winked at to the oppression of the meaner sort they are easily induced to murmure and to mooue sedition Aristotle approoued not this custome in Lacedemonia that the power of the Senators was perpetuall during their life and that they were exempted from correction and from yeelding an account of their dooings bicause as he said to appoint perpetuall Magistrats is to kindle the fire of sedition in the Common-wealth But this is contrary to the opinion of Plato and of many Politicks albeit there is no want of arguments and excellent reasons aswell on their side who would haue Magistrates annuall as on theirs that would haue them perpetuall But as contrarie Estates ought to be gouerned by contrarie meanes so it is necessarie that in a Monarchie some offices should be perpetuall and other mutable And if neede be generall Commissioners may be appointed as it was practiced in the time of Lewes the ninth and of Phillip the Faire To this purpose Buda complaineth bicause the Commissioners had no authoritie ouer the Magistrates of France especially ouer the Parliaments as also bicause they were not perpetuall He maketh a goodlie discourse of them and sheweth what manner of men ought to be
chosen thereunto The speedie punishment of wicked and condemned persons all delaie set aside is a good remedie to preserue policies For when they see that for their offences and mischieuous dealings they are daily taken examined put to the torture condemned and executed according to their deserts if before their execution they haue any leasure and respit through the negligence of Magistrates they seeke by all meanes to mooue sedition and trouble in the Common-wealth hoping thereby to saue their liues and to auoide that punishment vnto which their consciences iudge them to be indebted The equall proportion and measure of all and euery particular part in a Politike bodie according to the degrees of callings and persons is necessarie for the preseruation of Estates and Monarchies that there may be equalitie not of thinges but of proportions and that degrees may be kept As for example albeit the Diuine Lawyer Captaine Counsellor Treasurer differ one from another yet they must of necessitie agree and be made equall not in their calling but by a like proportion that euerie one may execute his office without the hinderaunce of another Therefore Plato saide that the publike Estate is in good case if it be instituted according to Geometricall proportion and all benefites bestowed accordingly If the Kinge giue the office of Chauncellourship to a wise and learned man that loueth iustice and publike quietnes the office of Constableshippe or of the Marshalshippe of Fraunce to good Captaines and such as are experienced in State affayres the gouernment of the Church to a Diuine of good life and manners and one that is well skild in Ecclesiasticall gouernement the office of iustice to an honest Lawyer the keeping of the treasure to a Treasurer of an vpright conscience Then if euerie one keepe his owne place and perfourmeth his dutie without encroching vppon another or hindering of him to the ende that publike conueniencie and agreement may not be troubled this order wil make an equalitie betweene vnlike persons For we find two sortes of equalitie namely equalitie of quantitie and of proportion Equalitie of quantitie is requisite in commutatiue iustice that euery one may take as much as he ought Equalitie of proportion is requisite in distributiue iustice and in rewarding men according to their desert This equalitie sayth Plato giueth the greatest honours to them that excell most in vertue and the lesser places of dignitie to such as are inferior in vertue and learning distributing to both that which belongeth vnto them by reason Besides the meanes alleadged alreadie by vs for the preseruation of Estates and Monarchies Aristotle setteth downe these that followe Let nothing sayth he be doone against the lawes and customes which as before we discoursed are the chaines and bondes of all Empires Powers and Common-wealthes Let remedie bee vsed against the beginning of an euill howe small soeuer it bee For often-times of a small occasion as it were of one sparkle a great fire of troubles is kindeled in the Common-wealth And as great stormes and tempestes proceede from exhalations and vapours that are not seene so seditions and ciuill warres beginne for the most part of verie light matters which a man woulde neuer thinke shoulde haue such an issue Let no credite be giuen to craftie and suttle deuices inuented to deceiue Common-wealthes withall These are meanes commonly practised by forraine and domesticall enimies to Estates who thereby disguise the truth of matters whereof we haue had good experience in France when in the Councell of our Princes information hath beene giuen cleane contrarie to the truth insomuch that we haue felt the cruell hand of strangers before euer we would haue beleeued that they had taken horse in their owne countrie And therefore amongest such nourishers of our miseries this prouerbe is rife That a lie is alwaies good how little a while soeuer it be beleeued Let those that are placed in the offices of Magistracie behaue themselues modestly both towards those that deale not at all in publike affaires and towards them that meddle therewith offering no iniurie to the one sort and liuing friendly with the other Let them that are to care for the safetie of the Estate watch alwaies and stand vpon their gard and often times propound causes of feare to make the subiects more attentiue and heedefull to that which they should doe Let there be no contentions or quarrels betweene the Nobles and let others be preuented that are not yet ioined to those dissentions before they enter into them This is the chiefest thing at this day whereunto our kings and Princes ought especially to looke For amongest their traines there is nothing but leagues and part-takings from which nothing will proceede in the end but trouble and hurt to their Estate Therefore they must take away all occasions of hatred and quarrelling remooue such farre from their Court that loue contentions bicause that as quarrellers of themselues tarye not long in seruice so by their meanes Princes loose other good seruants And if they will not or are afraid to put them from the Court at least-wise let them take knowledge of all their enmities factions and discontentments that are amongst them and labour to end them not in outward shew onely but by some good effect Let them content such as are not well pleased if they can iustly doe it let them grant meanes of safetie to them that say they haue cause to distrust others and let them reconcile professed enimies But aboue all things let not the Prince make himselfe a partie in the contentions of his subiects if the occasion of their strife be not grounded vpon the Estate For in steede of keeping to himselfe the place of soueraigne Iudge he shall be onely the chiefe of a faction and so bring his estate and life into danger The punishment of rebels is one meane also to preserue Estates and Common-wealths to preuent seditions whereby they are altered and changed But regard must be had according to the counsell of Hippocrates that medicines be not applied to incurable diseases For when all the people or the most of them are culpable to punish all is as much as to ouerthrow the common-wealth It is also a good mean and most vsuall for the auoiding of seditions to take from the people their armour and to haue fortresses fensed and furnished with all things necessarie for them For the neglecting of this giueth occasion to troublesome heads and to such as desire nouelties to execute their wicked purposes and to trouble the estate and the libertie of armour maketh them more fierce and insolent therein Moreouer we may comprehend that which is requisite and necessarie for the preseruation of euery good Common-wealth vnder fiue things namely let it be loued faithfully defended manfully adorned with nobilitie ordred profitably and gouerned prudently It is naturally ingrafted into
with infinite charges and costes all kinde of trade hindered briefly there is no calamitie or miserie that aboundeth not in the Common-wealth in time of warre We may iudge that kingdome happie wherein the Prince is obedient to the lawe of God and nature Magistrates to the Prince priuate men to Magistrates children to their fathers seruants to their maisters and subiects being linked in loue one with another all of them with their Prince enioy the sweetenes of peace and true quietnes of mind But warre is cleane contrary thereunto and souldiors are sworne enimies to that kind of life For war maketh men barbarous mutinous and cruell as peace maketh them curteous and tractable We read that Englishmen were in times past so seditious and vntameable that not onely their Princes could not do what they would but also the English merchants were of necessity lodged apart by them selues For so the towne of Antwarpe was constrained to do where there was one house common for all merchant strangers except Englishmen who had a house by themselues bicause they could not abide to be ioined with others The chiefe cause of that strang qualitie was bicause their countrie bordered vpon two Estates and Nations that were their enimies namely vpon the Frenchmen and Scots with whome they had continuall warre but since they concluded a peace and ioined in league with France and Scotland they became very mild and ciuill And contrariwise the Frenchmen who were inferiour to no nation whatsoeuer in curtesie humanitie are greatly changed from their naturall disposition and become sauage since the ciuill warres began The like as Plutarke saith happened to the Inhabitants of Sicilia who by meanes of continuall warre grew to be like brute beastes Archidamus king of Lacedemonia knowing well the effects of peace and warre heere briefly touched by vs and hearing that the Elians sent succors to the Archadians to warre against him tooke occasion to write vnto them after the Laconicall manner in steede of a long discourse Archidamus to the Elians Peace is a goodly thing And another time he gaue a notable testimonie how farre he preferred peace before warre when he made this answer to one that commended him bicause hee had obtained a battell against the fore-said Archadians It had beene better if we had ouercome them by prudence rather than by force The selfe same reason of louing peace and of abhorring the breakers thereof was the cause why Cato in a full Senate opposed himselfe against the request which Caesars friendes made that the people should offer sacrifices by way of thanks-giuing to the gods for the notable victories which he had gotten against the Germanes of whom he had surprized and discomfited 300000. I am said Cato rather of this opinion that he should be deliuered into their hands whome he hath wronged without cause by violating the peace which they had with the people of Rome that they may punish him as they thinke good to the ende that the whole fault of breaking faith and promise with them may be cast vpon him alone and not be laid vpon the citie which is no cause at all thereof And to say truth wise men are greatly to feare all beginnings of warre For being in the end growne to some ripenes after that some men wanting experience in worldly affaires haue rashly and vnskilfully sowne the seede thereof hardly can the greatest and wisest kings plucke it vp againe without great labour and perill Therefore they that are too desirous and hastie to begin warre peruert the order of reason bicause they beginne by execution and force which ought to be last after due consultation But he deserueth greater honour and praise that procureth peace and winneth the enimies harts by loue than he that obtaineth victorie by shedding their blood cruelly For this onely reason saith Cicero we must begin warre that we may liue in peace and not receiue wrong but this must be done after we haue required satisfaction for the iniurie offered It was for these considerations that Phocion that great Athenian Captaine laboured to stoppe the warre which the people of Athens had determined to make against the Macedonians at the perswasion of Leosthenes And being demanded when he would counsell the Athenians to make warre when I see quoth he that the yong men are fully resolued not to leaue their rankes that rich men contribute monie willingly and Oratours abstaine from robbing the Common-wealth Neuertheles the armie was leauied against his counsell and many woondering at the greatnes and beautie thereof asked him howe he liked that preparation It is faire for one brunt said Phocion but I feare the returne and continuance of the warre bicause I see not that the citie hath any other meanes to get monie or other Vessels and men of warre beside these And his foresight was approoued by the euent For although Leosthenes prospered in the beginning of his enterprise whereupon Phocion being demanded whether he woulde not gladly haue doone all those great and excellent things answered that he would but not haue omitted that counsell which he gaue yet in the end he was slaine in that voyage the Grecian armie ouerthrowne by Antipater and Craterus two Macedonians and the citie of Athens brought to that extremitie that it was constrained to sende a blanke for capitulations of peace and to receiue within it a garrison of strangers Thus it falleth out commonly to those that seeke for war by all meanes either by right or wrong Euerie Prince that desireth it in that manner stirreth vppe against himselfe both the hatred and weapons of his neighbours he vexeth and greeueth his subiects vnwoorthily seeking rather to rule ouer them by violence than to gaine their good will by iustice he quite ouer-throweth his Countrie preferring dominion and greatnes of his owne glorie before the benefite quietnes and safetie thereof and often-times he diminisheth his owne authoritie and is brought in subiection to his enimies whilst he laboreth to possesse another mans right by force Augustus the Emperour said that to haue a good and lawfull warre it must be commended by the Gods and iustified by the Philosophers And Aelius Spartianus affirmeth that Traian only of all the Romane Emperors was neuer ouercome in battell bicause he vndertooke no war except the cause therof was very iust But we may say that no warre betweene Christians is so iustified but that still there remaineth some cause of scruple The testimonie of Antigonus the elder wherein he accuseth himselfe is very notable to shewe what great wickednes and iniustice is in warre when he vsed this speech to a Philosopher that offered and dedicated vnto him a treatise which he had made of iustice Thou art a foole my friend to come and tel me of iustice when thou seest me beate downe other mens townes Caesar answered little lesse to Metellus a Tribune of the people who being desirous to keepe him
partie that worketh the impression It was not then without good cause that the anciēts greatly esteemed the dignity of a General being ioined with prowes knowledge experience seeing the happy or vnhappy euents of warre ordinarily depend therof next to the chief cause proceeding frō God as we shewed yesterday what Titus Liuius wrote of the battel between the Romans the Latins For this reason Cimon a great mā of Athens said that he had rather haue an armie of Harts guided by a Lion than an armie of Lions hauing a Hart for their captaine Now if we desire to vnderstand in few words what maner of mē are most woorthy of such charges we may learne it by the answere that one of the wise Interpreters made to Ptolomie concerning this matter They said he that excell in prowesse and iustice and preferre the safetie of mens liues before victorie But to discourse more particularly of the dutie and office of the head of an armie Valerius Coruinus Generall of the Romans against the Samnites to whom he was redy to giue battell incouraged his souldiors to do well in few words and taught euery one how he should proceed to obtaine the place and degree of a captaine A man must consider well quoth he vnto them vnder whose conduction he entreth into battell whether vnder one that can cause himselfe to be heard as if hee were some goodly Oratour that hath a braue tongue but otherwise is a Nouice and vnskilfull in all points of warre or vnder such a one as hath skill himselfe to handle his weapon to marche first before the ensignes and to doe his duetie in the hottest of the fight I would not Souldiours that yee should follow my wordes but my deeds I set before you an example ioyned with instruction and discipline as he that hath gotten three Consulships with this arme not without exceeding prayse Hereby we learne that the ancient captaines and Heads of armies had this laudable custome to make Orations to their men of warre thereby to make them more courageous as appeereth in all histories both Greeke and Latin This fashion is now lost togither with the rest of warlike discipline at least wise there is no account made of it in France whereupon it commeth to passe that many great men are but badly followed and serued in warre For as he that standeth in neede of the faithfull seruice of men ought to winne them rather by gentlenesse and good turnes than by authoritie and rigour so he that would haue prompt and resolute souldiours for warre that hee may vse their seruice in tyme of neede must make much of them and allure them to his obedience by liberalitie and by good and gracious speeches For in truth they must be good friends and affectionate seruitours vnto a man that setting all excuses aside of which there is neuer any want are to fight for him they must neither be enuious at his prosperitie nor traiterous in his aduersitie And there is no doubt but that in a matter of great importaunce the graue exhortations of a Generall grounded vpon good reasons and examples greatly encourage and harten a whole armie in so much that it will make them as hardie as Lions that before were as fearefull as sheepe Moreouer if he that is esteemed and iudged to be valiaunt and noble-minded sheweth foorth effectes aunswerable thereunto he doubteth the courage and strength of his armie as contrarywise the least shew of cowardlinesse discouragement or astonishment shewed by him draweth after it the vtter ruine of his souldiours But to returne to the duetie and office of a good Captaine of an armie as the best worke that a man can doe is first to bee honest and vertuous and than to take order that himselfe and his familie may haue aboundantly all things necessarie for this life so euery wise and well aduised leader of men of warre must dispose and prepare himselfe to the same ende and foresee that nothing be wanting vnto them neither munitiōs of warre nor victuals He must not thinke to make new prouision when necessitie vrgeth him but euen than when he is best furnished he must bee carefull for the time to come Wherby taking away all occasiō of cōplaining from the souldior he shall be better beloued and obeyed and more feared and redoubted of his enimies To this purpose Cyrus said to his chiefe men of warre My friends I reioyce greatly that you and your men are contented that ye haue abundance of all things and that we haue wherewith to do good to euery one according to his vertue Notwithstanding we must consider what were the principall causes of these good things and if yee looke narowly ye shall find that watching trauell continuance in labor and diligence haue giuē vs these riches Therfore ye must shew your selues vertuous also hereafter holding this for certaine that ye shall obtaine great store of riches and contentation of mind by obedience constancie vertue sustaining of trauell and by courage in vertuous and perillous enterprises Moreouer a good captaine of an armie must be very carefull that he neuer suffer his host to be idle but cause his souldiors either to annoy the enimie or to doe themselues good It is a burthensome thing to nourish an idle body much more a whole family but especially an armie and not to keepe them occupied His meaning that warreth of necessitie or through ambition is to get or to keep that which is gotten and to proceed in such sort that he may in-rich and not impouerish his countrey Therfore both for conquering and for the maintenance and preseruation of that which is his owne already he must necessarily beware of vnprofitable expences and do all things for common commoditie So that who so euer would throughly put in practise these two points he had need to follow that custome which the ancient Romanes vsed namely at the beginning to make them short and terrible as we vse to say For entring into the field with great power and strength they dispatched their warre speedily within few dayes insomuch that all their iourneis made against the Latines Samnites Tuscans were ended some in six others in ten and the longest in twentie dayes And although afterward they were constrained to keep the fields a longer time by reason of the distance of places and countreys yet they did not therefore giue ouer the following of their first purpose but ended as soone as they could their enterprises of warre by quick battels according as place and time suffred True it is that a prudent captaine must be skilfull to take the enimie at aduantage but if it be so that he cannot the better and more vertuous man he thinks himselfe and those that follow him to be so much the more paines is required of him for his owne and their preseruation as men vse to keep safely those things which they account deerest and
paterne of warre but that it did helpe him greatly to iudge of the nature and seate of those places which he frequented in his countreys And bicause all landes are like in some things the perfect knowledge of one countrey which often vse of hunting bringeth may helpe one to iudge well of an other Publius Decius Tribune of the souldioures in the armie which Cornelius the Consull led against the Samnites beholding the Romane host brought into a valley where they might easily be enclosed of the enimies went to the Consull and sayd Doe you marke O Cornelius the toppe of this mountaine aboue our enimie It is the fortresse of our hope and safetie if we make haste to take it seeyng the blind Samnites haue forsaken it We see then how profitable yea how necessarie it is for a captaine to know the beyng and nature of countreys which helpeth a mā much in that principall point touched before by me namely to compel his enimies to fight when he perceiueth that he is the stronger and hath the aduantage of them if he be the weaker to keep himself from such places where he may be cōpelled therunto This is that wherby Caius Marius who was sixe times Consull got the renowne to be one of the greatest captains in his time For although he were Generall of many armies and fought three great battels yet was he so warie in all his enterprises that hee neuer gaue his enimies occasion to set vpon him and to force him to fight And that was a notable aunswere which he made to the Generall of his enimies who willed him to come out of his campe to battell if he were such a great captain as men reported him to be Not so quoth he but if thou art the great captaine compell me to it whether I will or no. This is one thing also wherein the Head of an armie must be very vigilant that all secrecies be closely kept among the captaines of his host For great affaires neuer haue good successe when they are discouered before they take effect To this purpose Suetonius saith that no man euer heard Iulius Caesar say To morrow we will do that and to day this thing but we will doe this nowe and as for to morrow we will consider what is then to be done And Plutarke saith in his treatise of Policie that Lucius Metellus beyng demaunded by a Captaine of his when hee would giue battell sayde If I were sure that my shirte knew the least thought in my hart I woulde presently burne it and neuer weare any other Therefore affaires of warre may be handled and debated of by many but the resolution of them must be done secretly and knowen of few men otherwise they would be sooner disclosed and published than concluded Notwithstanding it is very necessarie that the General should oftentymes call a councell so that it be of expert and ancient men and of such as are prudent and voyde of rashnesse But in all cases of necessitie a man must not stand long in seeking for reason but suddenly set vpon them For many tymes sundry captaines haue vndone themselues in warres vpon no other occasion but bicause they lingred in taking counsel when they should without losse of tyme haue wrought some notable enterprise Moreouer for the instruction and patterne of the dutie and office of a good Head and captaine of an armie we can alleage none more woorthy to be imitated than Cato of Vtica a Consul of Rome who had the guiding of a legion when he first tooke charge vpon him For from that tyme forward he thought that it was not roial or magnificall to be vertuous alone being but one body therfore he studied to make all that were vnder his charge like himselfe Which that he might bring to passe he took not frō them the feare of his authoritie but added reason thereunto shewing and teaching them their dutie in euery point and always ioyning to his exhortations reward for those that did well and punishment for such as did euill So that it was hard to say whether he had made them more apt for peace or for warre more valiant or more iust bicause they were so stout and eger against their enimies and so gentle and gracious to their friends so feareful to do euil and so ready to obtaine honor The vertue of Pompey is also worthy to be followed of euery great captain f or the temperance that was in him for his skil in armes eloquence in speech fidelitie in word as also bicause he was to be spoken with and so louingly entertained euery one And if with these things the example of the same Cato be followed in his prudent liberalitie and diuision of the spoils and riches of the enimies that captaine that so behaueth himself shal deserue eternal praise and please all those that follow him For when this vertuous captaine had taken many townes in Spaine he neuer reserued more for himselfe than what he did eate and drinke there He deliuered to euery one of his souldiors a pound waight of siluer saying that it was better that many should returne to their houses from the warre with siluer than a few with gold and as for the captains he sayd that during their charges and gouernements they should not grow and increase in any thing but in honor and glory For the conclusion therefore of our speech we note that a Generall of an army desirous to bee obeyed which is necessarie must behaue himselfe so that his souldiors may thinke him woorthy to prouide and care for their necessary affaires Which thing will come to passe when they see that he is courageous carefull that he keepeth his place and the maiestie of his degree well that he punisheth offenders and laboureth not his men in vaine but is liberall and performeth his promises made vnto them Of the choice of Souldiors of the maner how to exhort them to fight and how victory is to be vsed Chap. 70. ACHITOB A Gamemnon generall Captaine of the Graecians before Troy speaking of Achilles and being grieued bicause he refused to succour them hauing been offended by him sayd That a man beloued of God is in the place of many men in a campe and far better than a whole company that is vnruly and cannot be gouerned but with great paine and care This reason was the cause that good men heretofore were greatly honored in war and much sought after by great captaines bicause they were very religious and vndertooke nothing before they had prayed to their gods and offered sacrifices after the maner of their countrey Also after they had done some great exploite they were not slouthful to giue thē thanks by offrings and hymnes song to their praise But all these good considerations haue no more place amongst vs than the rest of their warlike discipline principally in that no regard is had what maner of men
are to be vsed in seruice but onely how a great number may be had And many times he that is knowen to be a bold murderer and giuen ouer to all wickednesse shall be preferred to an office before an honest man and which is more we despise our owne countrey-men whome the welfare of our countrey concerneth as well as our selues and rather trust strangers and hirelings who seeke nothing but destruction so that we our selues also bewaile but too late the mischiefes that haue light vpon vs. For this cause I propound vnto you my companions to discourse vpon the election and choise which is to be considered of in taking such men of war to whom a man may safely commit himself if you thinke good you may speak somwhat also of the maner of exhortatioÌ„ to fight vsed by the ancients bicause I touched it by the way in my former discourse lastly how victory ought to bee vsed which commonly followeth good order and discipline of war wherof we haue hitherto discoursed ASER. Forasmuch as the chiefe force of an armie consisteth in the sincere and constant good will of the souldiors towards him for whom they fight it is not to be sought for else-where than in his owne naturall subiects to whome prosperitie and good successe is common with the Prince AMANA My friends quoth Cyrus to his men of war I haue chosen you not bicause I haue had proofe heretofore of your manhood but bicause from my yong yeeres I haue known you ready to doe those things which we in this countrey account honest and to eschew all dishonestie This cannot be truely said of strangers neuer seen before who come out of their countrey to inrich themselues with the ouerthrow of their neighbours But it belongeth to thee ARAM to handle this matter here propounded vnto vs. ARAM. If we consider diligently of the causes from whence came the ruine of the Romane Empire we shall find that those meanes which the wisest Emperors inuented for the safetie and preseruation thereof turned in the end to the destruction of it First the ordinary armies placed by Augustus neere to Rome in the borders of his estate ouerthrew many of his successors euen the empire it self which they would sometimes set to sale deliuer vp to him that gaue most for it Next the translation of the empire which Constantine the great made from Rome to BizantiuÌ„ afterward called by his name Constantinople therby to make it more sure against the Persians other people of Asia greatly hastned forward the ouerthrow of the same For when he caried thither the chief strength and wealth of Rome diuided the empire into the East and West â—e weakned it very much so that the West was first destroyed and then the East which if they had continued vnited and knit togither might for a long time and in a maner for euer haue resisted all inuasions Thirdly when the Emperours thought to strengthen themselues with strange hired forrain power called to their succour as namely the Gothes thereby weakening their owne forces and naturall strength of the Empire they put ere they were aware Rome and Italy and consequently the other Prouinces into the hands of the Barbarians Yea we find that the greatest calamities that euer happened to Common-wealths diuided was when the Citizens were seuered among themselues and called in strangers to helpe them who vsing often to goe that way at the last made themselues maisters ouer them The Germanes called by the Sequani to their succour against those of Autun compelled them to deliuer halfe their land vnto them and at length they drooue away all the naturall people of the countrie and became Lordes of the greatest part of the Gaules territorie But not to go so farre off it is high time for vs to grow wise by our owne perill The factions of the houses of Orleans and of Burgundy called in the Englishmen into France who by this meane sette such footing therein that they possessed a great part therof a long time after What lacked in our time why the Frenchmen blinded caried away with partialities and God grant they may throughly knowe it did not bring their countrie to that extremitie of miseries as to submit it to the seruice and slauerie of a strange yoke vnder the colour of begging helpe at their handes What letted why there was not plaied among vs of vs and by vs the cruellest most sorrowfull tragedie that euer was when men came hither from all quarters to behold the sight Would not a man haue thought that both great and small had wittingly purposed to ouer-throw the goodliest most noble kingdome of the world and themselues withall and so in the end haue shamefully lost the glorie and renowne which their Ancestors had woorthily gotten for them Now if any good hap hath turned this tempest from vs against our wils at the least let vs call to mind the danger whereinto we had willingly cast our selues and let vs not forget the admonition that was giuen vs by those barbarous fellowes whose Captaines and Counsellors asked vs why we called them in when a little before their departure out of this kingdome they were complained vnto for the extorsions and cruelties which their men practised What thinke you said they is the intent and purpose of our men in following vs but to enrich themselues with your ouerthrow Agree among your selues and neuer call vs more except ye minde to taste of that which shall be woorse But let vs enter into the particular consideration of the perill and hurt that commeth by forraine and mercenarie souldiours that we may knowe whome wee ought rather to vse The armes where-with a Prince defendeth his Countrie are either his owne or hired of strangers or sent to his succour by some Prince his friend or else mingled of both togither They that maintaine that it is necessarie for the prosperitie and preseruation of euerie happie Common-wealth not to vse forraine helpe say that hired force and succour of strangers is woorth nothing but rather dangerous and that if a Prince thinke to ground the assurance of his Estate vpon forraine force he cannot safely doe it For they agree not easily togither they doe all for profite and will be neither well ordered nor obedient On the other side they are not ouer-faithfull they are all in their brauerie amonge friendes but hartlesse amonge enimies They neither feare God nor are faithfull to men The reason heereof is this bicause no loue nor anye other occasion holdeth them but paie and hope of spoyle Which is no sufficient cause to mooue them to die willingly in his seruice whose subiects they are not and whose ruine they desire rather than his increase The last destruction of Italy came by no other thing than bicause it trusted a longe time to forraine and hyred forces which brought some thinges to passe for some men
but as soone as another stranger came they shewed what they were Heereuppon it came that Kinge Charles the eight easily ouer-ranne all Italy with chalke as we vse to speake that is to saye that without resistance he sent before to take vp his lodging bicause they that shoulde haue withstoode him and were called in to keepe the Countrie did of their owne accord take his parte But there is a further matter Strange hired Captaines either are excellent men or haue nothing in them If they be valiant the Prince is not to trust them For out of doubt they will seeke to make themselues great either by his ouerthrowe that is their Maister or by destroying others against his will And if the Captaines haue no valure in them he cannot hope for any thing but for the cause of his owne perdition Succour is moste hurtfull to an Estate when some Potentate is called in with his forces for aide and defence Those souldiours may well be good and profitable for themselues but are alwaies hurtfull to such as call them in For if a man loose the fielde he is ouer-throwne if he winne it he is their prisoner Such succour is a great deale more to bee feared than hired strength which obeieth the Prince that calleth them and requireth their helpe But when a man receiueth in an armie vnited and accustomed to obeye the Captaine that conducteth and bringeth them in his destruction is alreadie prepared and cannot be auoided who openeth the doore of his owne house to let in an enimie stronger than himselfe Therefore it were expedient for euerye Prince to trye all waies before he haue recourse to such men for helpe and succour And whosoeuer shall reade and consider well the times that are past and runne ouer the present state of things he shall see that whereas one prospered well an infinite number were deceiued and abused For a Common-wealth or an ambitious Prince coulde not wish to haue a better occasion whereby to get the possession of a Citie Seignorie or Prouince than when hee is required to send his armie to defende it But what The ambition desire of reuenge or some other affection of men is so great that to accomplish once their present will they forget all dutie and cast behind them the care of all danger and inconuenience whatsoeuer that may light vppon them The Herules Gothes and Lumbards by these meanes became Lordes of Italy the Frenchmen of the Gaules Countrye the Englishmen of greate Britaine the Scots of Scotland after they had driuen out the Britons and Picts who called them in for succour The Turks made themselues Lords of the East Empire and of the kingdom of Hungary being likewise required of help by the Emperours of Constantinople and by the States of Hungary Not long since Cairadin a Pirate being called by the Inhabitants of Alger to driue the Spaniards out of the fortresse after he had vanquished them he slew Selim Prince of the towne and made himselfe king leauing the Estate to his brother Arradin Barberossa And Saladine a Tartarian Captaine being called by the Calipha and Inhabitants of Caire to driue the Christians out of Soria after the victorie slew the Calipha and became absolute Lorde thereof The foresight which the Princes of Germany had of the perill and hurt that all strangers bring to an Estate caused them to bind the Emperour Charles the fift by the twelfth article of conditions vnto which he sware before he receiued the Imperiall crown that he should not bring in any forraine souldiors into Germany And yet through the great number of Spaniards Italians and Flemmings that came into the countrie beeing called in against the Protestants there wanted little of changing the Estate of Almaigne into an hereditarie kingdom Which had bene soone doone if king Henry the second had not staied it by his French power for which cause he was called by books published and arches erected in their country Protector of the Empire and deliuerer of the Princes who since haue concluded amonge themselues that they will neuer chuse a forraine Prince Charles the seuenth king of France hauing by his great good successe and vertue deliuered France of Englishmen and knowing well that it was necessarie for him to be furnished with his owne forces instituted the decrees of horsemen and of the companies of footemen After that king Lewes his sonne abolished his footemen and began to leauy Switzers which being likewise practised by other kings his successors many men haue noted that by countenancing the Switzers they haue caused their owne forces to degenerate and growe out of vse disanulled the footemen and tied their horsemen to other footemen insomuch that since they haue been vsed to fight in company of the Switzers they think that they cannot obtaine the victorie nor yet fight without them Therfore the prudence of king Francis the first must needes be honored with exceeding great praise in that he established seuen legions of footmen accounting 6000. men to a legion so that there could be no better deuice for the maintenance of warrelike discipline nor more necessary for the preseruation of this kingdome if those good ordinances that were made to this end be wel marked Neuertheles they were abolished in his raigne established againe by Henry the second his successor and after that abrogated I am of opinion that if these ancient institutions both of horsemen and footemen were reuined they would be a good mean whereby we might alwaies haue men of warre to defend this kingdom to conquer that which is taken from it and to helpe our friends whereas nowe we are faine to vse the seruice of vnskilfull men that are made Captaines before euer they were souldiors or else of necessitie compelled to begge and to buy very deare the succour offorraine nations My meaning is not that a Prince should neuer vse the helpe of others but alwaies take his own forces collected among his subiects Nay I say to the contrary that it must needs be profitable for him to vse the succors of his Allies so that they be ioined with him in league offensiue and defensiue For by this meanes he doth not onely make himselfe stronger but withall taketh away both that aide from his enimie which he might otherwise haue drawne from thence and occasion also from all men to make warre with the one except they will haue the other also their enimie But aboue all things let no Prince trust so much to the succours of his Allies except himselfe with his subiects be of greater strength And if Allies are to be feared when they are stronger in another countrie what assurance may a man haue of forraine souldiors that are at no league either offensiue or defensiue with vs Now if vpon the due consideration of these things souldiors be carefully trained vp in good discipline of warre which may be collected out of many institutions that are extant and if
the guiding of them be giuen to good vertuous and expert Captaines ledde onely with a desire to doe their dutie to their King and Countrie this kingdome will be feared of strangers and without feare it selfe of their assaults and enterprises Especially if in the Prince his absence the soueraigne authoritie of commanding absolutely in the armie be committed into the hands of a Captaine woorthy his charge as we haue discoursed who is able to win the harts of men and to prouoke them to their dutie by liuely and learned reasons as namely That all men must die and therefore that it were too great follie in a man to refuse to die for publike profit which bringeth vnto vs immortall glorie seeing he must once of necessitie yeeld vp his life that a glorious death is alwaies to be preferred before a shamefull life stained with reproch briefly if he can ground his exhortations vpon the occasion of taking armes of time place estate and condition of the enimies and of the good that will come to them if they obtaine the victorie But in all these things the iustice and equitie of the cause of war is that which most of all maketh good men courageous who otherwise neuer ought to fight We may read a million of goodly Orations made in time of warre set forth in one volume with which euery wise and prudent Captaine may helpe himselfe according as occasion is offred Now if that ancient order discipline of which we haue hitherto discoursed and which may be learned more at large in their excellent writings were renued imitated by our armies as the late vse and practise of Armes exercised at this day is apt and fit for the same being more terrible than that of the Ancients who had no gun-powder no doubt but great obedience of souldiors towards their Captaines would arise of it whereas now a daies in steede of commanding they haue nothing left but an humble request to be vsed towards their souldiours who neuertheles turne it into contempt and want of courage But if true obedience were ioined with good order the hope of prosperous successe in our enterprises would be farre greater Nowe when our affaires succeede happily so that wee haue our enimies at aduantage or haue gotten some victorie wee must beware least insolencie blind vs in such sort that trusting to our good happe we goe beyond our bounds and loose the occasion of a certaine and sure benefite through hope of some greater good as yet vncertaine Hannibal after the discomfiture of the Romanes at Cannas sent men to Carthage to carie newes of his victorie and withall to demand a newe supplie Whereupon the Senate was long in deliberating what was to be doone Hannon a prudent old man was of opinion that they were to vse the victorie wisely and to make peace with the Romanes which they might obtain of them with honest conditions and not to expect the hazard of another battell He said that the Carthaginians ought to bee satisfied with this declaration alreadie made to the Romanes that they were such men as could stand against them and therfore seeing they had woonne one victorie of them they should not venture the losse of it in hope of a greater This prudent counsell was not followed although afterwarde the Senate did acknowledge it for the best when that occasion was lost Alexander the Great had already conquered all the East when the Common-wealth of Tyrus being great and mightie bicause the Citie was situated in the water as Venice is and astonished at the greatnes fame of that Monarches power sent their Embassadors vnto him to offer what obedience subiection he would require vpon condition that neither he nor his men would enter into the Citie Alexander disdaining that one citie would shut their gates against him to whō the whole world was open sent them backe again without accepting their offer went thither to pitch his Campe against it After he had continued the siege 4. moneths he thought with himself that one onely Towne would shorten his glorie more than all his other conquests had done before wherupon he purposed to try an agreement by offering that vnto them which thēselues had required before But then the Tyrians were waxen so lustie and bold that they did not only refuse his proffers but also executed as many as came to conclude with them Whereupon Alexander being mooued with indignation caused an assault to be made with such heate and violence that he tooke and sacked the towne put some of the Inhabitants to the edge of the swoord and made the residue seruants and slaues Agreement and composition is alwaies to be preferred before continuance of warre And howsoeuer a man may seeme to be assured and as it were certaine of the victorie yet ought he to doubt the vncertaintie of humane things That courageous and valiant Hannibal being called out of Italy by his Countriemen to succour them against the Romaines by whome they were besieged when his armie was yet whole demanded peace of them before he would enter into battel bicause he saw that if he lost it he brought his Countrie into bondage What then ought another to do that hath lesse vertue and experience than he But men fall into the error of vnmeasurable hope vpon which staying them selues without further consideration they are ouerthrowne Sometimes when we contemne our enimie too much and bring him into a desperat estate we make him more venturous to vndertake and violent to execute any dangerous matter Despaire said Tubero is the last but the strongest assault and a most inuincible tower For this cause the ancient Romane Captaines were very diligent and carefull to lay all kind of necessitie to fight vpon their men and to take it from their enimies by opening vnto them passages to escape which they might haue shut vp against them K. Iohn bicause he would not make peace with the English host which desired to escape onely with life was taken and caried prisoner into England and his armie consisting of fortie or fiftie thousand men was discomfited by ten thousand Englishmen some say more some lesse Gaston de Foix hauing woonne the battell at Rauenna and following after a squadron of Spaniards that fled lost his life and made all that a praie vnto the enimie which he had conquered before in Italy Ancient histories are full of such examples and namely of small armies that ouercame those that were great and mightie Darius against Alexander Pompey against Casar Hannibal against Scipio Marcus Antonius against Augustus Mithridates against Sylla had greater forces without comparison than their enimies Therefore good Traian said that to accept of warre to gather a great number of men to put them in order to giue battell appertaineth to men but to giue victorie was the worke of God onely so that great armies preuaile but litle against the wrath of the Highest If
himselfe indebted for the glorifieng of his name whether it were by death or by life For it belongeth to him to determine what is expedient for his glorie Wherefore if it behooueth vs to liue and die vnto him let vs leaue both our life death to his good pleasure but yet so that we alwaies desire rather to die than to liue be ready cheerfully to renounce this life whensoeuer it pleaseth the Lord bicause it holdeth vs vnder sin And let vs hold this Maxime that no man hath throughly profited in the school of Christ Iesus but he that with ioy gladnes expecteth the day of death and of the last resurrection S. Paul in his epistle to Titus describeth al the faithful by this mark the scripture when it propouÌ„deth vnto vs matter of reioicing calleth vs backe thither Reioice saith the Lord in Luke and lift vp your heads for your redemption draweth neere It were absurd that that thing should breed nothing but sorow and astonishment in vs which Christ thought was fit matter to worke ioy in vs. Now than seeing death is dead to them that beleeue in him there is nothing in death which a maÌ„ ought to feare It is true that the image thereof is hideous and terrible bicause that besides the violent taking away of life it representeth vnto vs the wrath of God which biteth like a serpent but now the venome of it is taken away and can not hurt vs. And as through the brasen serpent which Moses lift vp in the wildernesse the liuing serpents died and their venome hurt not the Israelites so our death dieth and is not able in any sort to hurt vs if we behold with the eyes of faith the death of Iesus Christ Briefly it is nothing but an image and shadow of death and the beginning and entrance vnto true life Wherefore concluding our present speech let vs learne that as our miserable nature had brought vs to the like condition of death so the grace of God maketh this difference that some namely the wicked die to their destruction and others which are the children of God led by his spirit and word die to liue more happily so that their very death is precious in the sight of God And although the lust of our fleshe beyng blind and earthly striueth continually against the desires of the spirit seeking to separate vs as far as it can from our soueraigne Good yet let vs haue this ingrauen in our harts that they are happy that know the vanitie of this world more happy that set not their affections vpon it and they most happy that are taken out of it to be with GOD in the kingdome of heauen The ende of this Academie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 2. Eth. cap. 2. Aug. lib. 2. de doct chr cap. 40. Aug. lib. 8. de ciuit Dei cap. 6. 7. 8. c. Aristotle de Mundo Lib. 6. Strommat This commendation of vertue is chiefly to be vnderstood of faith the roote of all good vertues Hebr. 1. Psalm 8. All things were created for man To knowo our selues is true wisedome The soule is truly man Socrates was called the father of Philosophie Socrates said that the knowledge of God and of our selues must be ioined together Wherin the dutio of man consisteth Ignorance of our selues the cause of much euill What man is Gen. 1. Col. 3. The ende of mans being There is a double reason in man Heraclitus wept continually Democritus alwaies laughed The iudgement of Philosophers concerning the nature of man Pindarus Homer Timon Plinie The custome of the Scythians The presumptuous opinion of the Stoiks The end of the knowledge of our selues The wilfull fall of man The restoring of man All men naturally haue some loue and liking of the truth Effects of Christian regeneration The perfection of a wise mans life The wonderfull coniunction of the bodie and soule All things are preserued by agreeing discords The definition of a bodie Gen. 6. Rom. 8. Gal. 5. The works of the flesh Man is a little world Gen. 3. Of the conception and fashioning of man Of the excellencie of the bodie and of all the parts thereof Great secrets of nature The diuersitie of mens voices and writings The soule is infused not 〈◊〉 The definition of the soule Pythagoras was the first that was called a Philosopher The diuision of the soule Plato maketh sixe parts of the soule Aristotle diuideth it in two parts Foure parts of the soule The best diuision of the soule The soule cannot be diuided but is made subiect to two parts Both parts of the soule are corrupted Rom. 7. 23. The properties of the soule The actions of the soule The beautie of the soule Gal. 5. 22. 23. The true delight of the sense Phil. 4. 4. Luke 10. 20. How a man ought to vse both body and soule Nothing woorse to man than man himselfe Rom. 7. 18. 19. There is no good thing in the flesh of man Man is a mutable creature Pleasure and griefe the cause of passions Manis more carefull of his body then of his soule The ende cause and remedie of bodily diseases Naturall passions The definition of passion The diuision of passions All men haue naturally a desire of happines No man by nature can finde out the right way that leadeth to happines The word of God sheweth vs the right way to happines Of the perturbations of the soule The scope of our passions The ancient heathen may rise vp in iudgement against many Christians in these daies The originall nature and effects of perturbations All perturbations are contained vnder these foure heads Desire Ioy Feare Griefe An excellent comparison The cause of the diseases of the soule Reason is the medicine of the soule A sound soule correcteth the naughtines of the bodie The passions of the soule are headstrong and hard to be cured The passions of men commonly bring foorth effects contrarie to their purposes Reason is wisedome inspired from heauen A remedie against passions Examples of death by ouer-great ioy Herennus died for feare Plautius through griefe The effects of desire Vertue is alwais without excessiue passion The nature of worldly goods A wise soule gouerneth the affections What it is to liue happilie The common drife of men What men ought chiefly to leuell at The worke of philosophie The proper end and scope of Philosophie Why the philosophers could neuer attaine to the souereigne good in this life The definition of philosophie The diâ—ision of philosophie Of diuine philosophie How we must behaue out selues in searching our the secrets of God Of naturall philosophie Aâ—ule to be kept in naturall philosophie Against sorcerers magitians and birth-gazers The issue of all things is to be referred to the prouidence of God Of morall philosophie God the Idea of all good The benefit that commeth by philosophie Philosophie is the art of life What it is to play the philosopher Where and how philosophie is
learned True philosophy is to be found in the word of God How much we owe to good authors The chiefe foundation of al philosophie Necessarie points for a philosopher We must learne alwaies Against presumption and selfe liking A fit comparison Antisthenes an example of great loue to knowledge Plato How we may know whether we profit in philosophie A good way to ouercome great faults When we may be called Philosophers The perfection of Philosophie The contempt of worldly goods necessary in a Philosopher Crates Notable examples of loue to Philosophie Anaxagoras Democritus Euclide Philosophie only teacheth vs to know our chiefe good The true cause of ioy and tranquillitie in a Christian soule What this word Philosopher meaneth There were three chiefe sects of philosophers Who are happie and who vnhappie Worldlie goods are of no force Two sorts of goods Vertue is the effect of regeneration The definition of vertue Socrates called religion the greatest vertue The dutie of prudence The foundation and spring of all vertue Wherein humane happines consisteth The gifts and graces of God are diuers in men The excellencie and propertie of vertue Euerie thing is made profitable through vertue Vertue compared to a palme tree The reward of vertue in the life to come is of the free mercie of God Comparison of worldly goods with vertue Nothing hath power ouer vertue Vertue cannot be valued Why Plato in his works bringeth in Socrates speaking Wherein the happines and greatnes of a king consisteth What it was that procured to Alexander the surname of Great Examples of the force and effects of vertue in aduersitie Pelopidas Philocles A most constant death Anaxarchus A woonderfull magnanimitie A wise man dieth willingly The feare of death doth not astonish the vertuous Callicratides Themistocles loue to his countrie Age hath no power ouer vertue Agesilaus Vertue causeth kingdoms to florish Vertue is the onely honest profitable and pleasant good Anacharsis forsooke a kingdome that he might the better obtaine vertue Three things necessarie for the obtaining of vertue The knowledge of goodnes must go before the loue of it Vice is the onely euil of the soule What we ought to call euill Vertue is the health and vice the sicknes of the soule Vice is like a dropsie When we begin to hate vice The definition of vice The effects of vice Vice is of an endles stocke Although we are to hate vice with a perfect hatred yet we must not kill our selues to be 〈◊〉 of it The vicious man onely is a captiue Nothing more hurtfull than vice Vice ioined with authoritie is more hurtfull A good lesson for great men The propertie of the wicked The alteration of kingdoms commeth of vice Offences are neuer without paine How a man may haue continuall quietnes The force of conscience in the wicked Leuit. 26. 36. Esay 66. 24. Examples of tormented consciences in the wicked A wise man is ashamed to attend before himselfe Why God deferreth his vengeance vpon the wicked Custome in sinning is dangerous How we should fortifie our selues against vice The humanitie of Pythagoras euen towards brute beasts An excellent comparison teaching vs not to suffer any vnlawfull thing We must neuer harken to the heralds of vice How vice deceiueth men The prudence of the serpent Why Diogenes asked his almes of images The speeches of ignorant men touching the studie of sciences Why many fathers set not their children to schoole Man was created to vnderstand and to do The benefits which come by knowledge The proper worke of the spirit of man It is long ere men without knowledge become good magistrates The praise of wisedome The diuision of sciences Grammer Rhetorick Logick Physick Metaphysick Mathematick and the parts thereof as Arithmetick Geometry Cosmography Geography Astronomy Musicke Poetry Those sciences are first to be learned that are most necessarie What kinde of knowledge is especially required in a philosopher Anacharsis letter to Craesus touching the studies of Graecia The praise and prosite of 〈◊〉 How a man may become happie Wherein kings ought most to exercise themselues The saving of Philip at the birth of Alexander Alexanders letter to Aristotle His loue to learning Iulius Caesar Xenophon Nicias Archimedes Socrates conclusion drawen out of 24. howers contemplation Charles 4. Robert king of Sicilia Ptolemie Philadelphus Charlemaine Francis 1. Antisthenes saying touching a flute plaier The modestic of Socrates touching his owne skill Quicke wits commonly want memorie Psal 102. 26. It is very hard for a man to know himselfe Socrates opinion concerning man The soule is 〈◊〉 man Socrates answer touching his burâ—all Periander Empedocles Of the generation of the soule The soule is diuided into the spirit and the flesh The spirit of the godlie both by creation and regeneration is enimie to vice The fight betweene the spirit and the flesh Rom. 8 7. What we are being left to our selves The difference betweene the 〈◊〉 and the spirit The three parts of the spirit Of Memorie Mithridates Frederick Genusbey P. Crassus From whence iudgement proceedeth Iulius Caesar Seneca A good â—se of memorie Reasons why quick est wits haue woorâ—t memories and conâ—â—â—wise 1. Cor. 12. Rom. 8. 1. The end of the creation of all things What homage we owe to God Which is the cheefe end of our being What â—uâ—ie is The diuision of dutie What dutie we owe to God and therefore Obedience to Gods law is the mother of all vertues What our dutie towards our neighbour is Man created for man Profit 〈◊〉 〈◊〉 be separated from honestie Two things requisite in euerie good worke Fower riuers issue out of the fountaine of dutie Examples of the zeale of the ancients in the seruice of there god Calanus The zeale of the Iewes to their law Of the loue which a man oweth to his countrie Cato of Vtica In what case a good man may sue for an office Metellus Lycurgus Marcus Otho The couragious mind of a soldier A notable example against ciuill war Codrus M. Curtius Dutie and honestie are to be propounded in all our actions Ecclus. 1. 18. Ecclus. 1. 23. What prunence is The effects of the vertue of prudence The difference betweene science and prudence Prudence compared to the sight Prudence hath three eies The praise-worthy effects of prudence The coniunction of all the vertues Of the prudence of Alexander Of the prudence of Pulius Caesar Caesar noted two faults in Pompey Agesilaus The losse of a captâ—â—â—e is commonly cause of the ruine of an amâ—e The prudence of Solon The prudence of Lycurgus Phocion The prudence of Demosthenes in defending the innocencie of a poore woman How a prudent man may reape benefit by his enimies and by mishaps Anaxagoras The prudent foresight of 〈◊〉 The prudence of Scipio in answering to an vniust accusation Emilius Scaurus The sports of prudent men Pleasant sayings ful of doctrine A prudent man doth not ouerlightly beleeue any thing How none can be hurt but by himselfe Vertuous actions are to
com-Pared to a milstone The custome of the Egyptians Prouerb 31. 4. 5. Prou. 23. 29. â—0 Against masks mummeries The Israelites Lot Alexander Dionysius Lucullus The sumptuousnes of a Franciscan Frier Philoxenus Vitellius Muleasses Lewes Archbishop Charles 6. Against plaiers Against the curiositie of super fluous expences The beginning of ciuil warres How Heraclitus disswaded superfluitie Lycurgus banished all strange wares from Lacedemonia Why Cato would not chuse Publius General of the warre Agis Against excesse in apparell Augustus Agesilaus Epaminondas Examples of moderate traine of seruing men A good lesson for Princes and Magistrats to learne Commendable imposts for Princes to lay vpon their subiects A good law to cut off the occasions of idle expences Pouertie soâ—oweth superfluous expences Our pallate must not be more sensible than our hart Iames 5. 1. 5. 73. Emperors of Rome within 100. yeeres The force of desire to enioy any pleasure Two kinds of ambition What ambition is The effects of ambition The cause of ambitious desires Enuie a note of an ambitious man Sedition a fruit of ambition Ambitious men full of selfe-praise Ciuill warres a fruite of ambition Alcibiades A very fit admonition for France Caesar Pompey The Triumuirate The ambition of the Dukes of Orleans and Burgundy Ambitious men can be no good counsellers to Princes Effects of ambition in great men The names of Peace and Warre abused much by Princes Dionides answer to Alexander Examples of the fruits of ambition Fredericus 3. Antonius and Geta. Solyman Marcus Crassus iustly punished for his ambition Marius S. Melius M. Manlius How and wherin we may seeke for honor Cretes and Hermias Traians letter to Plutarke Vespasianus A notable saying of Titas Another of Philip king of Macedonia Pleassure the hooke of all euil Who they were that placed their chiefe Good in pleasure What pleasure is The fruits of pleasure The sundry profers which Vice and Vertue made to Hercules What whoredome is The effects of immoderate copulation Osey 4. 11. The effects and end of concupiscence Socrates disputation against incontinencie The fruits of whoredom The miserable effects of Adulterie Zaleucus law against adulterie The law of lulia against adulterers The punishment of adulterers vsed among the Egyptians Alexander hated adulterie Anthonie duke of Venice Testimonies of Gods wrath against whoredome Numb 25. 9. This sinne of Dauid was in numbring the people as appeereth 2. Sam. 24. 1. 1. King 12. Gen. 19. The danger that dependeth vpon the loosenes of a Prince Tarquinius Appius Claudius Caesar Teundezillus Caracalla Childericus Iohn Earle of Arminack Rodoaldus Roderigo Galeatius Duke of Millan Two brothers flaied aliue Peter Lewes Almendine and Delmedin Abusahid The whoredom of Frenchmen The scourges hat France 〈◊〉 Good counsell against whoredome 1. Cor. 6. 9. Ephes 5. 5. The iudgement of ignorant men touching noblenes of mind How we should make choice of a happy life The common down fall of the passions of the soule The Romanes built two Temples the one to Vertue the other to Honor. The first step to Honor. Wherin worldlings place honor The White at which euerie good man ought to aime The iudgement of the best not of the most is to be preferred alwaies A good man may sometime praise himselfe Themistocles did so And Nestor The effects of pride The works of fortitude must be grounded vpon equitie and iustice Mattathias exhortation to his sonnes How ielousie of glorie is tollerable Themistocles T. Flaminius Caesar wept at the sight of Alexanders image Cyrus A notable historie of an Indian Examples of the contempt and desire of 〈◊〉 glorie Pompeius Tamberlane seueritie towards Baiazet the great Turke Saphors towards Valerianus Pope Alexanders towards Friderike Psal 91. 13. Agathocles The honor of great men dependeth of their vertue not of their dignitie Herodes Dioclesianus Menecratus finely punished for his pride by Philip. Euery vain-glorious man is a foole Shame is the keeper of all vertues How shame may be made profitable in a man Sinne is naturall in man How we must auoid and represse sinne A notable custome among the Romanes What kind of shame is very hurtfull How we must learne to resist all naughtie shame Zeno. Agesilaus Pericles Xenophanes Other pernitious effects of foolish shame Perseus Dion Antipater I. Caesar What death Caesar thought best How the Persian youth was instructed Hippocratides saying to a yong man that blushed Eutichus The shamefastnes of the Romanes Cato his sonne Scaurus his sonne Parmenides Cleobulus A notable historie of the shamefastnes of the Milesian maidens Honest shame is alwaies commendable Fortitude is the third riuer of Honestie Wherein the perfection of euery worke consisteth Fortitude is a Good of the soule not of the bodie The Properties that are required in a valtant man Fortitude fighteth for iustice onely All hardie men are not valiant The resolution of valiant man is alwaies commendable and vnchangeable Fortitude contemneth mortal things Magistrates ought to make lesse account of worldlie goods than Philosophers Of bodily force Iulius Caesar was sickly Marcus Sergius lacked his right hand Fabius the Greatest Pompey the Great C. Marius Agis Dienecus Themistocles Damindas Dercyllides A notable answer of certaine Polonians Anaxarchus Socrates M. Crassus A notable oration Iudas Macchabeus Leonides L. Dentatus Eumenus Aristomenes Lysimachus Two kinds of feare A Temple dedicated to feare The feare of neighbour enimies is the safetie of a Common-wealth Two sorts of pernicious feare Of the good feare It is ioined with the true loue of God It causeth vs to respect the good of our countrie Phocion Antigonus Scipio Nasica The effects of too great prosperitie in Commonwealths Of that feare which is the defect of Fortitude Timorous men are alwaies litle Claudius Caesar The feares of faint-harts Mydas Cassius Base minds stand in great feare of death and griefe A strange alteration of a Gentlemans haire in one night Agamemnon dispensed with a rich coward What vices proceed of cowardlines Of seruile feare Of rashnesse of the effects thereof Who is a vertuous man Cato Iphicrates comparison of an armie to a mans bodie The rashnesse of Isadas How a man may be valiant What Magnanimitie is Magnanimitie consisteth in three things The goods of the body and of Fortune The first effect of Magnanimitie The second effect The third effect The common remedie of the Ancients in desperate cases Cato of Vtica The opinion of the Stoicks Brutus A notable historie of the Numantines No man ought to hasten forward the end of his daies Alcibiades constancie and courage in death Socrates speech at his arraignment What it is to feare death Examples of the second effect of Magnanimitie Fabritius Camillus A good lesson for a Generall to learne Treason and crueltie neuer find place in a noble hart Of the third effect of Magnanimitie Aristides Magnanimitie is inuincible Wherin the perfectioÌ„ of a wise mans life consisteth Alexander reserued hope only for himselfe Properties requisite in a Generall The definition
commoditie thereof A notable law for the common instruction of children Of Gymnastick or bodilie exercise The end of Musicke The vse of painning Fower things to be vsed in the institution of youth Instruction which consisteth in six precepts 1. The first precept The first thing that youth must learne is to worship God We can do nothing without the grace of God 2. The second precept Youth must not glorie in transitoric goods Nor in bodilie beautie The fruits of true knowledge and vertue 3. The third precept The common diseases of youth Modestie is the best remedie for them 4 The fourth precept hath fower branches 5. The fift precept 6 The sixt precept Of admonition Of promises Youth is to be drawne on with the promises of eternall life Of praises and threatnings Hope and feare are the foundation of vertue Adolescencie is the age betweene 14. 28 Place and time are to be considered in all things All kind of behauior not conuenient in all ages Of the diuision of the ages of man The number of seuen accounted a perfect number Of the climactericall yeere of 63. The whole age of man diuided into six parts Of Infaucie Of Childhood * He meaneth not common naturall infirmities but malitious offences Two things requisite in a Schoolemaister skill and bonestie of life The benefit that commeth by good Schoolemaisters A strang custom vsed by the children of Rome The reason oâ— this word Iuuentus Of adolescencie The fruits of adolescencie being left to it self Aurelius exhortation to his sonnes gouernours Concupiscence raigneth most in Adolescencie Who are to be accounted free Knowledge and iudgement are the gard of adolescencie Catoes sonne banished for breaking an earthen pot And Cinnaes sonne for gathering fruite without leaue How the Romanes taught their yoong men to forsake the follies of their first age The dutie of yoong men A moderate youth maketh a happie old age Examples of vertuous young men Alexander a paterne of vertue in his youth Bucephalus Alexanders horse Pompey Papyrius Of 〈◊〉 maâ—s estate The dutie of a man at the perfection of his age Clitomachus M. Aurelius Solon learned to the hower of his death Socrates learned musick being old T. Varro and M. Cato learned Greeke when they were old Iulianus Alphonsus Of old-age Psal 90. 10. Prudence is the ornament of old age What Senate is and froÌ„ whence it came What vse is to be made of a white beard Epaminondas salutation vsed to men according to their ages Cato What breedeth authoritie in a man Sophocles To whom old age is not grieuous The soule is not subiect to mans iurisdiction Gal. 3. 18. Col. 3. 11. Gal. 5. 1. 13. Rom. 13. 1. 2. All power is of God The beginning and preseruation of policies is from God Of commanding and obeying Policie is the bond of all societie There is shew of commanding and obeying in all things As in harmonie The superior part of the world ruleth the inferior The Sunne is king and the Moone Queene among the starres The Moone ruleth ouer all moistures The Fire and Aire chiefe among the elements The Eagle Lion whale and pike ouer their kinds No people without all policie Diuine iustice humane policie always linked togither Religion is the foundation of all estates The auncieâ—â— law makers established then ordinance through the means of religion Religion the greatest means of inlarging the Roman empire What Policie is and from whence the word is deriued The diuers significations of this word Policy Of the end of policie Ciuil ordinance ought to maintaine the worship of God Euery estate coÌ„sisteth of 3. parts of the magistrate the law and the people When common-wealths are right and when corrupt The good or euil estate of coÌ„mon wealths dependeth of the magistrates next vnder God The diuision of common-welths in generall The subdiuision of them Of a monarchie Of a tirannie Of an Aristocratie and what it signifieth The Lacedemonian estate was an excellent paterne of this gouernment Why the Senate of Lacedemonia was first instituted What power the kings of Lademonia had The policie of Polydorus and Theopompus to get the power out of the peoples hands Why the Ephories were appointed in Lacedemoniâ— Of an Oligarchâ— How an Oligarchie is changed into a tirannie with examples thereof Of a Timocraty * His meaning is that it is ruled by some lawes taken from ccb of these Of a Democratie Fiue kinds therof according to Aristotle in his 4. booke of Politi ca. 4. Athens a Democratical estate Of a mixt kinde of common-wealth Examples hereof The perfectest distinction of common-wealths There is difference between the estate and the gouernment of a common-wealth Examples of the popular estate Of the Aristocraticall Of the Monarchicall What right is The foundation of euery estate is the soueraigntie therof Euery estate coÌ„sisteth of 3. parts The magistrate is the image of God The wisest must rule Why God distributeth his gifts diuersly to diuers men A well gouerned familie resembleth the kingly regiment Gen. 10. 10. Of the originall of kingdoms Cicero his opinion therein What soueraigntie is A little king asmuch a Soueraigne as the greatest Monarch Of the name of Magistrate The Dictator of Rome was called Magister populi The calling of Magistrates prooued to be lawfull Psal 82. 6. Iohn 10 35. 2. Chron. 19. 6. Prou. 8. 15. 16. The calling of the Magistrate is most holie He is the minister of Gods iustice Good counsell for Magistrats The Magistrate compared to the hart of a liuing creature And to a Carpenters rule The Magistrate is in the Common wealth that which reason is in the soule The example of the Magistrate is the best way to teach the people Whereunto the Prince is bound aswell as his subiect The dutie of the Magistrate consisteth in three things The art Royall Philosophicall and Politicall is all one Who is most woorthie of soueraigne authoritie Why there are so few vertuous Princes Wherin the dutie of the chiefe Magistrate consisteth Why the sword is put into the Magistrates hand Ier. 22. 3. What is meant by this precept Do Iudgement and Iustice Prou. 16. 12. 20. 8. 26. Prou. 25. 4. 5. He that suffreth euill is culpable aswell as he that committeth it Seueritie and clemencie are to be linked togither in a Magistrate Ciuilitie and grauitie must be ioined both togither in a Magistrate The dutie of the Magistrate Al motions contained vnder one and all causes vnder the first The law is the blood and bond of the Common-wealth The law is the spirite and soule of the common-wealth All creatures are sociable by nature The prerogatiues of men aboue other creatures What a citie is The diuers ends of the three good Common-wealths A king must line vnder a law albeit he be not subiect to the lawe The marke of a soueraigne Wisd 6. 3. How far Princes are subiect to lawes Wherein the absolute power of Princes consisteth The definition of the law The diuision
of the Phocians Of the iudgements of the Romanes Who were Iudges amongst them and how they were chosen Three kinds of Pretors in Rome Of the reuerence and honor which was giuen to Magistrates An excellent way to decide all controuersies betweene parties at discord Of the ancient reputation of iudgements in France The iustice of France fallen from the ancient glorie Tokens of a corrupted Estate The proceeding of iustice in France from time to time The officers of the Court of Parliament in Paris The preâ—â—â—te state of the Paeliament Of the ancient estate of the Parliament Ferdinando forbad that any Lawyers should go into the West Indians The springs of all corruptions of iustice The Areopagites iudged by night and in the darke The Switzers forbid their Iudges to take any thing for iudging The saying of a Peasant to three Lawyers Of the miserie which length of suits bring with it The great abuse of iustice in France How a corrupt Common-wealth must be corrected When it is lawfull to seeke after publike offices Iudges ought to be such old men as haue experience ioined with their knowledge Magistrats must not be couetous The chiefest point of Philosophy A corrupt making of Iudges The statute of S. Lewes concerning the election of officers No earthly thing perpetual No Common-wealth perpetuall No iniurie is a sufficient cause for any man to moone sedition The originall of all sedition The cause of vnion and concord in kingdoms The fruits of the contempt of religion Peace and concord effects of the feare of God Isaias 2. 4. Micah 4. 3. What sedition is The fruits of sedition Matth. 12. 25. 2. Sam. 24. 14. What communitie Plato required in his Common-welth Two kinds of warre The fruits of ciuil warre among the Grecians Demades reprocheth the Athenians Agesilaus bewaileth the ciuil dissention of Graecia The prudence of Englishmen Traians letter to the Senate of Rome The Romane Empire decaied through seditions The original of the Romane seditions M. Coriolanus being banished contrary to right tooke armes against his countrey T. Gracchus the first that was slaine in Rome by sedition Sylla made himself perpetuall Dictator The Romane Empire began first to decline vnder Tiberius Diuision ouerthrew Alexanders Empire The cause of the ruine of Constantinople The cause of the subiection of Iudaea to the Romans Onias prayer Ciuil warres in Italy between the Guelphes and the Gybellines The great crueltie of the Guelphes and Gybellines By what tokens they know one another The originall of this contention The diuision of the houses of Yorke and Lancaster Henry the 6. depriued of his Kingdom by the house of Yorke The vnion of the houses of Lancaster and Yorke Of ciuil warres in Spaine The great iurisdiction of Spain Of ciuil dissention in Italy Germany vexed with ciuil warre Hungaria lost by ciuil dissention Persia was subdued by the dissention of two brethren Dinan and Bouines subdued through dissention France much troubled with ciuil warres Women in Champagnie made their husbands noble Cruel warre between the house of Burgundie of Orleans The cause thereof Henry the 5. proclaimed king of France Ambition and desire of gouernment the chiefe cause of the troubles in France The ancients limites of the French monarchie A comparison Good counsell for all kings and soueraigne princes A disease known is almost cured The causes of diuision between subiects Two causes of the franticke feauer of French diuisions Corruption is naturall in all things A Prince compared to a Physition To know the causes of euils is the readiest way to cure them When Common-wealths begin to alter Foure causes of all things The efficient causes of seditions The materiall cause of seditions The formal cause The difference between a rebellion and a faction Fower final causes of seditions Couetousnes a principall cause of sedition 1. King 12. 14 16. Which are publike goods When couetousnes is committed in publike goods God requireth restitution of oppressors Great seditions began vpon a small occasion Couetousnes cause of the death of the nobilitie in Switzerland 1. Sam. 8. 5. Ambition the second cause of seditions Honor the only reward of vertue Onely vertue ought to open the gates of honour Iniurie the third cause of sedition Why Cvrus reuolted from his grandfather Astyages Coriolanus Childeric slaine by Bodilus Iustine 3. Feare the fourth cause of seditions Catiline What maner of men are afraid of peace Feare was one cause that mooued Caesar to seek the empire Excesse in authoritie power is the fist cause of seditieÌ„s What the Ostracisme among the Athenians was Many kings ouerthrowen by suffring their seruants grow too great Contempt is the sixt cause of seditions Who are most subiect to contempt Contempt brecdeth disobedience Causes that mooue subiects to contemue their Princes A rule of Estate Lewes the 11. fought withall by his Nobles bicause he contemned them Ouer-great inequalitie betweene Estates in a Common-wealth is the sâ—uenth cause of seditions Equalitie the mother of peace Impunitie of offences the eight cause of seditions The meaning of this precept Be not suretie for another 1. King 20. 42. Other causes-of sedition Shame is sometime cause of alteration of Estates Negligence a cause of chang Two sorts of negligence Bishops neglecting their charg to deale in worldly affaires bring themselues into contempt An Estate is not changed all at one time but by little and little Dissimilitude a cause of chang Examples of strangers that haue expelled naturall Citizens out of their townes The Inhabitants of Geneua conspired against strangers in their citie Caluine hazarded his life to appease a tumult in Geneua Exod. 1. 16. Diuers kinds of dissimilitudes in Common-wealths Whether diuersitie of religion be a cause of ciuill warre Diuersitie of opinion among subiects dangerous in an Estate Thomas Emperour of Constantinople slaine for pulling downe of Images The causes that brcede the change of all Common-wealths Why Wisedom is giuen of God Wisd 6. 21. The praise of wisedome Contrary causes bring foorth contrary effects Prou. 27. 20. Choice customs of seuen flourishing Estates Discontentment is the spring of all vices The effects of couetousnes The contented mind of Magistrats is the first meane to preserue an Estate Exod. 18. 21. Why Tiberius would not change his Lieutenants A notable custome vsed by Seuerus in making vnder-gouernors The second meane to preserue an Estate The third meane Of whome a Prince holdeth his soueraigntie Subiects compared to a set of counters The fourth meane Magistrats must be punished aswelt as the Common people Aristotle misliked perpetuall Magistrates Generall Commissioners requisite in a Monarchy The sift meane Delay in punishing the wicked is dangerous The sixt meane Geometricall proportion ought to be obseâ—ued in Common-wealths Vpon what men publike charges are to be bestowed Two sorts of equalitie The seuenâ—h meane The eight The beginning of euils must be staied The â—inth The tenth The eleuenth The twelfth Contentious persons must be remooued from the Court. Princes must
labour by all meanes to end the contentions of their subiects They must not be parties in their subiects quarrels The thirteenth The fourteenth Fiue necessary things for the preseruation of euery common-wealth All liuing creatures loue the place of their birth It is the dutie of euery subiect to defend his countrey The nobilitie is the ornament of a Common-wealth Of the law prosapia To whom the defence of a countrey chiefly belongeth What order is The end of order What gouernment is Ignorance is no sufficient excuse for a magistrate What prudence is What a christian empire is We must spare no cost to help the common-wealth Ephe. 4. 5. 6. All things stand by proportion Six sundry callings of men necessary in euery good common-wealth No nation but adoreth some diuinitie The sacrifices of Christians Three sorts of sacrifices Of priests and pastors Wherein the office of true pastors consisteth Esa 56. 10. 11. Against dumbe dogs and couetous sheep-heards Tit. 1. 7. 8. 9. The qualities of a good pastor 1. Pet. 5. 2. 3. Vices to be auoided in a pastor The dutie of a good magistrate consisteth in foure things Iustice distributed into 7. parts Of armes and of the necessitie of them What nobilitie is Three kinds of nobilitie Which is right nobilitie Macrines letter to the Senate of Rome touching nobilitie Malach. 2. 10. When nobilitie of birth is to be esteemed Of riches and burgeises Riches are the sinewes of war They are necessary in a Common-wealth The exceeding riches that Dauid left to Salomon The number of workmen about Salomons temple Augustus maintained yeerely 44. legions of souldiors The limites of the Romane Empire in the time of Augustus Of Artes and Artificers What an Arte or occupatiō is Arte is an imitation of nature Three things necessary for the life of man The vse of Aliments The vse of houses The vse of garments The dutie of all artificers Artificers of one Science ought not to dwell all togither Of Aliments labourers The prayse of husbandry The antiquitie therof Men haue been always more inclined to husbandry than to any other vocation Princes haue forsaken their diademes to fall to husbandry Cyrus Dioclesian Profit and pleasure are ioyned togither in husbandry The countrey fitter for students than the citie The dutie of husband men Three things necessary for them Euery common-wealth must be always prouided against all euents both of peace warre Rom. 12. 18. Col. 3. 15. Leuit. 26. 3. 6. 14. 15. 25. Lycurgus referred all his lawes to warre appointing the Ilotes onely to deale with occupations Numa referred all his lawes to peace The keeping of Ianus Temple shut was a signe of peace among the Romanes The discommodities of a long peace Excellent comparisons betweene the composition of the world and of euery happy Common-wealth How the vertues are knit togither and depend one of another Peace is to be preferred before warre The effects of peace The effects of warre What kingdom is happie Warre maketh men cruell and peace gentle Archidamus letter to the Elians Cato misliked Caesar for breaking of peace Wherefore and when we must begin warre Phocion disswaded the Athenians from warre The fruits of vniust warre When a warre is lawfull Traian neuer vndertooke vniust warre Antigonus testimonie of the iniustice of warre Caesar Famine and the plague follow warre Malcontents are glad of war Causes why the exercise of arms must alwaies continue Augustus kept 40. legions in continuall exercise of warlike discipline Constantine the Great Good considerations for a Prince It is not the weapon that maketh a warriour From whence valure proceedeth Three things necessarily required in men of warre Good will commeth from good institution Reuerence from the wisedome and experience of Captaines Obedience is wrought in them by the diligence of the Heads The vertue of the Captaines is much in war The ancient order of the Romane armie The Romanes diuided their armie into three parts The benefite of this Romane order The wisedome of the Switzers fighting on the Frenchmens side Frenchmen loosing the first encounter loose also the victorie Some armies are furious and yet keepe good order Good order in armies is neuer without hope of victorie In the French armies is furie without order The ancient warlike discipline of the Romanes What manner of campe the ancient Romanes had Of the ancient obedience of souldiors to their captains Of the execution that was shewed vpon souldiors that offended The tithing of armies was most seuere How Captaines were punished if they offended Aurelius letter to a Tribune touching warlike discipline The corruption of warlike discipline in these dayes Aurelius punished adulterie and theft committed by his souldiors with death True payment of souldiors redresseth many disorders amongst them The vnrulines of the Pretorian souldiors The Sicilian Euensong Bellizarius The mild wane of Piemont The crueltie of these late French warres Time and occasion are diligently to be waighed in all matters The good or ill successe of an army dependeth of the captaine A captaine must not offend twise in warre Prudence gotten by vse must be hastened forward by knowledge No man ought to be generall before he haue obtained the renowne of a valiant man Cimon preferred an army of Harts before an army of Lions What captains are woorthiest of their charge Coruinus Oration to his souldiors Captains vsed in old time to make Orations to their souldiors Captains ought to make much of their souldiors The benefit of making Oratiōs to souldiors A good captain must be alwayes furnished with munitions and victuals Cyrus Oration to his captains A good captain must neuer suffer his army to be idle Warre ought to be speedily ended A good captain must not be ouer venturous A General must not rashly hazard himselfe When he ought to venture himselfe Antoninus preferred the life of one citizen before the death of a thousand enimies Scipio would haue all wayes tried before the sword were vsed in warre When Augustus would haue battell giuen Narses always wept the night before he gaue battell Two faults to be eschewed of euery captain A good General must alwayes seare the worst I had not thought it a dangerous speech in a captaine A good captain must haue skill to discerne the situation of places The benefit of Geometry in a General Philopaemenus in time of peace studied the discipline of war Cyrus resembleth his going to warre to hunting Hunting is an image of warre P. Decius C. Marius neuer gaue his enimies occasion to force him to fight The captains of an armie must be very secret I. Caesar very secret in tyme of warre L. Metellus Affaires of war must be debated by many but concluded by few Vrgent occasions in warre require short deliberation Cato a notable paterne for all captains to folow Pompey How Cato diuided the spoiles One godly man in a campe is in place of many Souldiors ought to begin their war with prayer and end with praise thanks-giuing Why a
man must vse his own subiectes in warre Three causes from whence proceeded the ruine of the Romane empire The diuision of the empire weakened the same Dangerous to an Estate to call in forraine succours As appeereth by the Sequani By the Frenchmen The end that forraine souldiours propound to themselues Reasons why forraine force is woorth nothing The cause of the last destruction of Italy The discommoditie of bringing in hired Captaines Dangerous for a Prince to call in a Potentate to succour him Examples of the change of Estats by meanes of forraine succour Charles the fift bound by oath not to bring any forraine souldiors into Germany Charles 7. made decrees for French souldiors What inconueniences France is fallen into by hiring Switzers Francis 1. established seuen legions of footmen How a Prince may vse the succours of his Allies How a Captain should exhort his souldiors How victory is to be vsed Examples of such as knew not how to vse victorie wisely and to take opportunitie offered The Tyrians besieged and subdued by Alexander It is not good to fight with desperate men Iohn king of France taken by the Englishment Gaston de Foix. Small armies that ouercame great Victorie commeth only from God Valiant men are full of compassion No true victorie without clemencie Ringleaders of euill are to be punished and the multitude to be pardoned Humane sciences are but darkenes in regard of the word of God Psal 84. 4. 5. 11. Iohn 17. 3. Of the loue of righteousnes Leuit. 19. 2. 1. Pet. 1. 15. 16. Holines is the end of our calling Christ is a paterne of righteousnes vnto vs. Malach. 1. 6. Eph. 5. 26. 30. Col. 3. 1. 2. 1. Cor. 6. 19. 1. Thes 5 9. We must alwaies striue to come to perfection What the dutie of euery faithful man is Rom. 12. 1. 2. What it is to consecrate our selues to God Gal. 2. 20. True loue of God breedeth in vs a dislike of ourselues Matth. 16. 24. Fruits of the deniall of our selues Selfe loue is the cause of the most of our imperfections The definition of charitie 1. Cor. 13. 4. The effect of true charitie towards our neighbour The naturall inclination of men Corruptible things are no sufficient recompence for vertuous men Rom. 8. 28. Matth. 16. 24. 25. Rom. 8. 17. How God teacheth vs to know the vanitie of this life We must not hate the blessings of this life Psal 44. 22. The comfort of the godly in the midst of troubles Math. 25. 34. Isai 25. 8. Apoc. 7. 17. The summe of our dutie towards God The true vse of temporal things Wherein a happy life consisteth Gen. 2. 17. Rom. 6. 23. Rom. 5. 21. Temporal death is the way that leadeth the godly from bondage to blessednesse Heb. 9. 27. Ecclus 7. 36. The comsort of euery true christian against death Rom. 8. 22. Against Atheists and Epicures that deny the immortalitie of the soule Plato prooueth that there is a iudgement to come and a second life How good men are discerned from the wicked The afflictions of the godly in this world prooue a second life Three kinds of death Apoc. 20. 6. Why the faithfull ought to desire death What the life of man is Phil. 1. 23. 1. Cor. 15. 50. 53. 54. 55. 56. 57. 2. Cor. 4. 14. Phil. 3. 20. 21. Col. 3. 3. 4. 1. Thes 4. 13. 14. Heb. 2 14. 15. 2. Tim. 1. 9. 10. Iob 19. 25. 26. 27. Iohn 12. 17. 1. Cor. 2. 9. Who they be that feare not death A comparison betweene this life and that which is eternall Phil. 1. 23. Titus 2. 13. Luke 21. 28. How death can not hurt Psal 116. 15. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS ACADEMIE A ADmonition sundrie instructions how to admonish wisely Pag. 153 Aduersitie who are soonest thrown downe with aduersitie 301. the cōmon effects thereof 345. the Romanes were wisest and most constant in aduersitie 347. examples of constancie in aduersitie 348 Adulterie the miserable effects of adulterie 240. the punishment of adulterers among the Egyptians 241. Zaleucus law and the law of Iulia against it 240. testimonies of Gods wrath against it 241 Age hath no power ouer vertue 61. the diuision of the ages of man 563-564 Ambition two kindes of ambition 224. the cause of ambitious desires 225. the effects of ambition 224. 229. examples of mê void of ambition 186. ambition breedeth sedition 225. ambitious men full of selfe-prayse 226. examples of ambitious men 227. c. they cannot be good counsellours to Princes 231 Anger the crueltie of Theodosius committed in his anger 316. Valentinian brake a veine in his anger 317 Apparell against excesse in apparell 219. examples of sobrietie in apparel 219 Archbishop the free gird of a Pesant giuen to an Archbishop 158. the Archbishop of Magdeburg brake his neck in dancing 216 Armes Armie the exercise of armes must alwayes continue 762. the auncient order of the Romane armie 766 Arrogancie dwelleth in the ends with solitarines 157 Aristocratie the description of an Aristocratie 579. the estate of Lacedemonia was Aristocraticall 580 Artes and Artificers the necessitie of artes and artificers in a common-wealth 750. artificers of one science ought not to dwell all togither 751 Authors how much we owe to good authors 45 Authoritie what authoritie a prince hath ouer his subiects 670 B Backbiting the prudence of Dionysius in punishing two backbiters 388. when backbiting hurteth most 460 Bankets the custome of the Egyptians and Lacedemonians at bankets 203 Beard what vse is to bee made of a white beard 572 Belly the belly an vnthankefull and feeding beast 201. 202. it hath no eares 212 Birth the follie of birth-gazers 42 Biting what biting of beasts is most dangerous 460 Body the wonderfull coniunction of the body and soule of man 19. the conceptiō framing and excellencie of the body 21 Brother he that hateth his brother hateth his parents 542. the benefite that brethren receiue by hauing common friends 544. examples of brotherly loue 545 C Calling callings were distinct from the beginning 478. sixe sundry callings necessary in euery common-wealth 744. holinesse is the end of our calling 795 Captaine the losse of a captaine commonly causeth the ruine of an armie III. how captaines were punished if they offended 768. a captaine must not offend twise in warre 773. what captains are woorthiest of their charge 784. the captains of an armie must be very secret 781. two faults to be eschewed of euery captaine 778. how a captain should exhort his souldiors 790 Cheere good cheere keepeth base mindes in subiection 206 Children must loue feare reuerence their father 533. the dutie of children towardes their parents 541. examples of the loue of children towards their parents 541 Choler whereof choler is bred 314. how the Pythagorians resisted choler 315. magistrates ought to punish none in their choler 316 Citie what Citie seemed to Clcobulus best guided 264 Citizens who are truly citizens 606
Clemencie examples of great clemencie in princes 324. c. it preserueth the thrones of Princes 411 Common-wealth a sure token of a desperate common-wealth 407. 600. 690. the spring of corruption in Common-wealths 550. the description of a mixt common-wealth 583. how a corrupt common-wealth must bee corrected 699. when common-wealths begin to alter 717 the causes therof 739 Commandement the 5. commaundement onely hath a special promise annexed vnto it 538. there is a shew of commanding and obeying in all things 575 Comparisons 33. 38. 46. 47. 55. 64. 70. 105. 150. 176. 191. 212. 286. 338. 339. 343. 360. 371. 378. 383. 4â—6 446. 448. 487. 513. 550. 589 641. 687. Communitie Plato established a communitie of all things in his common-wealth 490 the confutation therof 491 Concupiscence the fruites of concupiscence 238 Conscience the force of conscience in the wicked 68. examples of tormented consciences 68 Constancie the wonderfull constancie of Socrates 348 Correction nâ—â—â—ssarie for children 534. the lawe Falcidia touching the correction of children 551 Councell what a councell is with the profite of it 677. of the councell of sundrie countreys 679. c Counsellors qualities requisite in counsellors of estate 687 Counsell good counsell for counsellors 155. and for princes 157 Countrey examples of the loue of heathen men towards their countrey 60. 98. c Couetousnesse is neuer satisfied 445. the fruites of couetousnes 446. examples of coueiousnes 449. what magistrates are best liked of couetous princes 456 Coward Agamemnon dispensed with a rich coward for going to warre 284. what vices proceed of cowardlines 285 Creation the end of the creation of al things 92. Creatures all creatures are sociable by nature 594 Curiositie against curiositie in knowledge 161. two kindes of curiositie 162. against curious inquirie into other mens imperfections 166. curious persons profite their enimies more than themselues 167. wittie answeres made to cuâ—ioâ—â— questions 169. curiositie in princes affairs perilous 168 Custome a notable custome of the Lacedemonians 150. custome in sinning is dangerous 69 D Death the feare of death doth not astonish the vertuous 60. what death Cesar thoght best 262. no man ought to hasten forward his death 293. what it is to feare death 294. the comfort of euery true Christian against death 805. Definition the definition of ambition 224. of anger 312. of a body 20. of charitie 321. of a citie 595. of a Citizen 605. of comelines 181. of confidence 300. of duty 94. of enuie 458. of fortune 468. of friendship 138. of a house 490. 492. of iealousie 505. of iustice 390. 391. of intemperancie 190. of iudgement 691. of liberalitie 435. of the law 596. of malice and craft 123. of man 13. of meekenes 321. of nature 172. of Oeconomie 523. of policie 523. of passion 30. of Philosophy 40. 390. of prudence 104. of patience 310. of pleasure 236. of sedition 705. of societie 480. of the soule 23. of temperance 181. of vertue 52. of vice 65. of wedlocke 480 Democraty the description of a Democraty with the sundry kinds of it 528 Desire the effects of desire 36 Diseases the end cause and remedie of bodily diseases 29. the cause of the diseases of the soule 33. the seede of diseases 211 Discipline the ancient warlike discipline of the Romanes 769. the corruption thereof in these daies 769 Discord all things are preserued by agreeing discords 19 Diuision of Citizens 606. of a Common-wealth 579. 583. of dutie 94. of a house 492. of iustice 393. of the law 596. of nature 171. of Philosophy 40. of passions 31. of speech 127. of the soule 23. of sciences 76 Dowries why the dowries of women haue alwaies had great priuiledges 486. Lycurgus forbad all dowries 493 Drinke the manner of drinking in old time 203. against excessiue drinking 204 Drunkennes hurtfull effects of drunkennes and gluttony 213. examples of drunkennes 214 Duarchy what a Duarchy is 617 Dutie wherein the dutie of man consisteth 12. dutie and profite are distinct thinges 429. the duty of a wise man 12. what duty we owe to God and what to our neighbour 94. fower riuers issue out of the fountaine of duty 96 E Eclipse Nicias feared an eclipse of the Moone 120 Education helpeth the defect of nature 175. examples therof 177. naughtie education corrupteth a good nature 551. how Plato would haue children brought vp 552. of the education of daughters 554 Emperours there were 73. Emperours of Rome within 100. yeeres 223. what this word Emperour importeth 624 End the proper end of all things 477 Enimy how one may reape benefite by his enimies 112. 383. why men are beholding to their enimies 379. the common behauiour of men towards their enimies 380 Enuy is a note of an ambitious man 225. the nature of enuie 457. the fruits of it 458. it hurteth enuious persons most 459. a good way to be reuenged on the enuious 464 Ephoryes why the Ephoryes were appointed in Lacedemonia 581 Equality two sorts of equalitie 737 Equity is alwaies one and the same to all people 601. the equity of the Morall law ought to be the end and rule of all lawes 602 Error the spring of all error 119 Estate euery Estate and policie consisteth of three parts 578. the opinion of Politicks touching a mixt Estate 625. examples of mixt Estates 626. what it is to hold the Estates 685. a rule of Estate 723. choise custome of seuen flourishing Estates 732. meanes to preserue an Estate 734 c. it is dangerous to an Estate to call in forraine succours 785 Euent wee must not iudge of enterprises by the euent 305. we must be prepared against all euents 306. the euent of all things is to be referred to the prouidence of God 42 Euill what we ought to call euill 63 Exercise what bodily exercise is meete for youth 557 Expences a good law e to cut off the occasions of idle expences 221 F Fables who delight most in reading of fables 462 Family there must be but one Head in a family 509. the progresse of a family before it come to perfection 525 Father why many fathers set not their children to schoole 72. the storie of a father appointed to execute his owne child 535 Fauour the punishment of one who solde his maisters fauour 411 Feare two kinds of feare 278. the feare of neighbour enimies is the safetie of a Common-wealth 279. good feare is ioined with the loue of God 280. examples of wary feare 280. a strange effect of feare in one night 284. examples of feare which is the defect of fortitude 281 Feast how wise men feasted one another in old time 202. Socrates feast 208 Fidelitie a description of fidelitie 414 Flatterie the common practise of flatterers 139. good counsell for Princes against flatterers 462 Flesh the works of the flesh 20 Foe he that hath no foe hath no friend 145. Looke Enimie Fortitude the woorkes of fortitude must bee grounded vpon equitie and iustice 251. it is a good
of the soule not of the body 266. the parts of fortitude 267. examples of fortitude 273. c. Fortune what is to be vnderstoode by this worde fortune 307. howe wee may vse these words of fortune and chance 469. the opinions of Philosophers touching fortune 470. the description of fortune 470. examples of hir contrary effects 472 France one euident cause of the present ruine of France 163. the miserable estate of France 408. one cause thereof 607. the happie gouernment of France 635. two causes of the present diuisions in France 716 Friend and Friendship the difference between friendship and loue 138. what things are requisite in friendship 139. the chiefe cause and end of all true friendship 138. friendship must be free 142. three things necessarie in friendship 148. examples of true friendship 145. what manner of man we must chuse for our friend 140. howe we must prooue a true friend and shake off a false 141. how we must beare with the imperfections of our friend 144. G Gaming the effects of gaming 374 what mooued the Lydians to inuent games 374. Alphonsus decree against gaming 375 Generall a good lesson for a Generall 292 properties requisite in a Generall 300 Glorie how ielousie of glorie is tollerable with examples thereof 251. c. examples of the contempt of glorie 254 Gluttonie the fruits of gluttonie 213. examples thereof 214 God all things are present with God 407. he ordereth casuall things necessarily 468 he is the Idaea of al good 42 Goods the nature of worldly goods 37. two sorts of goods 52. 526. two waies to get goods 526 Grace effects of Gods grace in the regenerate 18 Grammar the commodities of grammar 556 Griefe a meane how to beare griefe patiently 331 H Happines all men naturally desire happines 31. who are happie and who vnhappie 51. what it is to liue happily 38. 54. how we must make choice of a happie life 246. wherein good or ill hap consisteth 330. notable opinions of good and ill hap 332 wherein true happines consisteth 334 Hatred how far a man may hate the wicked 387. the difference between hatred and enuie 459. the bounds of a good mans hatred 463. Histories the praise and profit of histories 79 Homage what homage we ow to God 93 Honor how a man may seeke for honor 232. examples of the contempt of honor 233. the first step to honor 247 Hope hope must be grounded vpon the grace of God 300. two kinds of hope 301. the fruit of hope 302. hope and feare are the foundation of vertue 561 House a house consisteth of liuing stones 489 smal iarres must be auoided in a house 501 Hunting is an image of war 554 Husbands how they ought to loue their wiues 501. a husband must neuer beate his wife 504. he must neither chide nor fawne vpon his wife before others 507. examples of the loue of husbands towards their wiues 510. Husbandrie the praise of husbandrie 528. 752. the antiquitie of husbandrie 752 I Idlenes it is the mother and nurse of all vice 369. Pythagoras precept against idlenes 370. examples against idlenes 377 Ignorance ignorance of our selues the cause of much euill 12. pernitious effects of ignorance 117. 118. common effects of ignorance 119. Impatiencie who are most giuen to impatiencie and choler 312. how it may be cured 313. Impost a commendable kind of impost 220 Impudencie the description of impudencie 428. Incontinencie the difference betweene an incontinent and an intemperate man 190. Socrates disputation against incontinencie 238 Infants how infants are to be brought vp 552 Ingratitude meanes to keepe vs from ingratitude 432. it was the cause of mans fal 425 great men are soonest touched with ingratitude 428. examples against it 430 Innocencie is a tower of brasse against slanderers 466 Iniurie how manie waies a man may receiue iniurie 384 Iniustice the fruits of it in the wicked 403. it is a generall vice 404. the effects of it 405. how many kinds there are of iniustice 404 Intemperance the companions of intemperance 192. what predominant passions are in it 189. exaÌ„ples of intemperance 193 c. Ioie examples of some that died of ioie 36 Iudgement from whence iudgement proceedeth 89. the iudgement of the best not of the most is to be preferred 249. iudgements are the sinewes of an estate 690 Iudges how the Egyptians painted iudges 394. a corrupt manor of making iudges 701 Iustice the fruits of iustice 390. the ground of all iustice 391. examples of the loue of iustice 395. how the abuse of it may be remedied 399. the deniall of iustice is dangerous 408. 658. the springs of all corruptions of iustice 697. iustice distributed into seuen parts 746 K Knowledge the knowledge of God and of our selues must be linked togither 12. the end of the knowledge of our selues 16. the benefits that come by knowledge 74 King wherein the greatnes of a king consisisteth 57. wherein kings ought to exercise themselues most 80. the true ornaments of a king 180. the difference betweene a great and a little king 398. what power the kings of Lacedaemonia had â—80 good precepts for kings 648. a king must be skilfull by reason and not by vse 648. the first and principall dutie of a king is to haue the law of God before his eies 655. he must begin reformation at himselfe and his court 656. the summe of the dutie of a king 674 Kingdome what causeth kingdoms to flourish 399 of the originall of kingdoms 586. their alteration commeth through vice 67 they florish through vertue 61. Of the antiquitie of a kingdome 623. the dangerous estate of an electiue kingdom vpoÌ„ the death of the prince 633. what kingdoms are electiue 634 L Law what ciuill lawes may not be changed 597. the end of all lawes 603. change of lawes in a well setled estate is dangerous 598. what the law of nature is 596. the ancient law-makers 599. what maner of lawes are to be established in the Commonwealth 657. Learning examples of ancient men that gaue themselues to learning 570. examples of great loue to learning 81 Letter Anacharsis letter to Craesus 78 Alexanders to Aristotle 80. Caesars to Rome Octauianus to his nephew Platoes to Dionysius Pompeies to the senate 132. Pisistratus to his nephew 146. Traians to Plutarke 157. 233. Traians to the senate 654. 707. Macrines to the senate of Rome 747. Aurelius to a tribune 768 Liberalitie a poore man may be liberal 436. the lawes of liberalitie 440. examples of liberalitie 441 Loue loue is the first foundation of euery holie marriage 530 Life mans life compared to the Olympian assemblies 38. one cause of the long life of our elders 198. Senecaes opinion of the shortnes of our life 211. our life compared to table-play 335. no man ought to hide his life 373. the end of our life 377. three things necessarie for the life of man 750. wherein a happie life consisteth 804 Lying lying in a prince is most odious 417
14 Recreation how men ought to recreate theÌ„selues 375 Religion religion is the foundation of all estates 576. Socrates called it the greatest vertue 53. integritie of religion knitteth the harts of subiects to their princes 653. the fruits of the contempt of religion 704 Reprehension how we must vse reprehension 151. examples of free reprehension 156 Reuenge priuate reuenge commeth of frailtie 326. examples of princes void of reuenge 327. Socrates precept against priuate reuenge 381. a comendable kind of reuenge 382. 383. Reward the difference between a reward and a benefit 672 Riches how riches may be well vsed 435. the common effects of riches 350. anotable example of the true vse of riches 439. the nature qualitie and fruits of riches 351. what riches are to be sought for 358. riches are the sinewes of warre 749 Rome of the ancient estate of Rome 605 S Salick the Salick lawe excludeth daughters and their sonnes from gouernment 635 Schoole-master what schoole-masters are to be chosen 554. the properties of a good schoolemaster 564 Sciences what sciences are first to be learned 77 Scoffing what scoffing is and how it is to bee auoided 464 Secret of concealing a secret 134 Sedition the original of all sedition 703. the fruits of sedition 705. the causes of sedition 718 Selling it is wickednes to conceale the fault of that which a man selleth 416 Senate what a Senate is and from whence the word came 572. why the Senate of Lacedemonia was first instituted 580. of the Senate of sundry nations 678 Seruant examples of moderate traine of seruing-men 220. the dutie of seruants comprehended in foure points 547. examples of the loue of seruants towards their maisters 548 Seueritie an example of most cruell seueritie 412 Shame honest shame is alwaies commendable 264. howe we must learne to resist all naughty shame 259. 261. shame is the keeper of all vertues 256. what shame is hurtfull 259 Shamefastnes the shamefastnes of the Romans 263. of the Milesian maidens 264. it is the best dowrie of a woman 516 Signes Anaxagoras saying against the superstitious feare of celestiall signes 121 Silence Alexander gaue monie to a poet to keepe silence 131. the praise of silence 133 Sinne the punishment of sinne is equall with it both for age and time 407. how we must auoid and represse it 258. some sinnes are punishments of other sinnes 190. how we may ouercome great sinnes 47. sinne the first and true cause of all our miserie 13 Sobrietie it preserueth health 200. examples of sobrietie 203. c. Societie the end of all societie 480 Soueraigntie what soueraigntie is 586. the marke of a soueraigne 595 Souldiers good counsell for souldiers 343. souldiers must begin war with praier and end with praise 783 Soule the soule is not subiect to mans iurisdiction 573. the soule is infused not traduced 23. the properties of the soule 25. the soule is truly man 12. 85. 115. the actions beautie and delight of the soule 26 Speech pleasant speeches full of doctrine 114. how it is framed 127. Laconical speech 128. two times of speaking 130. how great men ought to speake 131. a good precept for speech 132. examples of the commendable freedome of speech 135 Spirit the difference betweene the soule and the spirit 88. the proper worke of mans spirit 74 Sports the sports of prudent men 113 Studie the end of all studies 556 Stupiditie the description of stupiditie 196 Subiects what seruice they owe to their princes 608. how far they are bound to obey their prince and his lawes 610 Superfluitie how Heraclitus disswaded superfluitie 217. good counsell for princes and magistrates concerning superfluous expences 222 Swearing against swearing 317 T Temperance no vertue can be without temperance 180. fower parts of temperance 182. what passions are ruled by it 181. examples thereof 184 Temple the temple of Diana was burnt by Erostratus 196 Theft theft punished diuersly in diuers nations 602 Timocratie the description of a Timocratie 581 Toong the toong is the best and woorst thing that is 130. examples of mischiefes caused by the intemperancie of the toong 134. Trafficke Lycurgus forbad all traffick with strangers 164 Treason treason and crueltie neuer find place in a noble hart 296. the effects of treason 418. examples of the ill successe of traitors 422. a seuere law against treason 614 Truth all men by nature haue some light of truth 18 Turke of the estate of the Turke 631. he disposeth of all lordships at his pleasure 632 Tyrannie when a kingdome turneth into a tyoannie 579 tyrants are naturally hated 610. marks of a tyrannie 631. of the name of a tyrant 636. the difference betweene a good king and a tyrant 637. examples of the extraordinarie deaths of tyrants 639 V Vain-glorie Solon called euery vain-glorious man a foole 255 Valure properties requisite in a valiant man 267. all hardie men are not valiant 268. how a man may be valiant 288. froÌ„ whence valure proceedeth 765 Vengeance why God deferreth his vengeance vpon the wicked 69 Venice of the state of Venice 605. the dukedome of Venice is electiue 624 Vertue vertue is neither without affections nor subiect vnto them 309. the propertie of vertue oppressed 347. three things concurre in perfect vertue 175. the neere coniunctiâ— of all the vertues 107. examples of the force of vertue in aduersitie 58. the excellencie and property of vertue 55. it is alwaies void of extreame passion 37 Vice when we begin to hate vice 64. the effects of vice 65. how we should fortifiâ— our selues against vice 69. fiâ—â— vices brought out of Asia by the Romans 164 Victorie how victorie is to be vsed 791 Vnhappines who are vnhappie 334 Vnthankfulnes Draco punished vnthankfulnes by death 429. the fruits of vnthankfulnes 430 Voice the diuersitie of mens voices is a great secret of nature 22 Vsuric biting vsuric is detestable gaine 527 W War a notable example against ciuill war 101. two kinds of war 706. whether diuersitie of religion be a cause of ciuill war 738. the effects of war 758. wherefore and when we must begin war 760. three things necessarily required in men of war 765. war ought to be speedily ended 776. affaires of war must be debated by manie but concluded by few 781 Whoordome the hurtfull effects of whoordome 237. c. good counsell against whoordome 244 Wicked why the life of the wicked cannot be happâ—â— 406. the propertie of the wicked 67 Widow of the marriage of widowes 496 Wife a wife is to be chosen by the cares not by the fingers 493. the best way to order an 〈◊〉 wife 507. how she must deale with hi◠〈◊〉 husband 514. a short 〈◊〉 of â—he dutie of a wife 517. examples of the great loue of wiâ—â—s toward their husbands 518. Wisedome it is true wisedome to know our selues 11. the perfection of a wise mans life 18. a wise man is ashamed to offend before himselfe 68. the praise of wisedome 75. 730. Wit quicke wits commonly want memorie 84 Wimes how the Iewes punished false witnes bearing 602 Woman why the woman was created of the rib of man 485. the naturall gifts of women 512. curtaine takens of an adulterous hart in a woman 516. against ignorance in women 555 Worke wherin she perfection of euery worke consisteth 266. two things requisite in euerie good worke 95 World the differens opinions of the Stoicks and Epicures concerning the gouernment of the world 328 Wrath Cotys brake his glasses to auoid occasion of wrath 315 Writing piâ—hie writings of ancient men 132 X Xenophon the great prudence of Xenophon in conducting an armie 81 Y Yeer effects of the climacterical yeer 63. 563 Youth how the Romans taught their youth to for sake the follies of their first age 567. examples of vâ—riuous yoong-mâ—n 568. how the Perâ—iaâ— youth was instructed 263. two things to be respected in the institution of youth 556. the common diseases of youth 559. sixe precepts requisite in the inâ—truction of youth 558 Z Zaleucus Zaleucus laâ—e against adulterie 240 Zeale the zeale of the ancients in the seruice of their Gods 97 FINIS
grow a little in yeeres Further let such dissolute men as make pleasure the ende of their desire know that sobrietie leadeth those that follow her to farre greater and more perfect pleasures than incontinencie and superfluitie doe For these excessiue fellowes neuer expect hunger or thirst or any other pleasure of the bodye but through intemperance preuent them and so enioy scarce half the pleasure But sober and temperate men forbearing the fruition of their desire a long time haue a farre more perfect taste of them bicause as Cicero saith the pleasure of life consisteth rather in the desire than in the satietie thereof And if mediocrity be not obserued those things that are most acceptable and pleasant become most vnpleasant Do we not also see that when the body is not ouercharged with meate and wine it is better disposed and more temperate for euery good action And as for the spirite for which we ought chiefly to liue it is more ready and nimble to comprehend and conceiue what right reason and true honestie are For as Aristotle saith sobrietie causeth men to iudge better and according to truth of all things and in that respect is very necessary for the attaining of Philosophye Likewise sobrietie retaineth that in a wise mans thought which a foole without discretion hath in his mouth And therefore saith Cares we must striue by all meanes to restraine our belly bicause that only is alwaies vnthankfull for the pleasures done vnto it crauing continually and oftener than it needeth so that whosoeuer is not able to command ouer it wil daily heape vp mischiefe vpon mischiefe to himselfe But frugalitie and sobrietie are the mistresses of good counsell and the badges of chastitie For this cause Titus Liuius commendeth more the barrennes and sterilitie of a countrey than fertilitie and fruitfulnes saying that men borne in a fat fertile soile are commonly do-littles and cowards but contrariwise the barrennes of a countrey maketh men sober of necessitie and consequently carefull vigilant and giuen to labor as the Athenians were being situated in a very vnfruitfull place We make great account saith Paulonius of frugalitie not bicause we esteeme the creatures themselues vile and of small value but that by meanes thereof we may encrease the greatnes of our courage And if the greatest chiefest benefit that could come to man were said Solon to haue no need of nourishment it is very manifest that the next to that is to haue neede but of a little But amongst so many good reasons of such excellent mē the counsell of Epictetus is wel woorth the marking where he saith then when we would eate we must consider that we haue two guests to entertain the body and the soule and that whatsoeuer shall be put into the body departeth away quickly but what good thing soeuer entreth into the soule abideth for euer To this effect Timotheus a Grecian captaine hauing supped with Plato in the Academie at a sober and simple repast for the greatest festiual dainties were oliues cheese apples colewoorts bread wine said that they which sup with Plato feele the benefit therof the next day yea a long time after For these wise men met togither at bankets void of excesse not to fill their bellies but to prepare and dresse their minds to learne one of another by their goodly discourses of Philosophie whereof a vertuous soule hath better taste than the body of a well relished and delicate meale Such were the feasts of Pythagoras Socrates Xenocrates and of other Sages of Grecia where the discussing of good and learned matters there handled brought through the remembrance of them great pleasure and no lesse liked commoditie and that of long continuance to such as were present at them And as for the pleasures of drinking and eating they iudged the very remembrance thereof to be vnwoorthie and vnbeseeming men of honor bicause it was to passe away as the smell of a perfume Neither would they suffer that men should bring into their assemblies the vanitie of foolish delights as of the sound of instruments of enterludes or of any other pastime which a wise man ought rather to esteeme as a hinderance of delight than any pleasure at all For hauing within themselues sufficient matter of recreation and reioicing through their learned discourses it were meere follie to beg strange and friuolous delights from without them And Plutark saith that the brutish part of the soule depending of the feeding beast and vncapeable of reason is that which is pleased brought to order satisfied by songs and sounds which are sung and tuned vnto it euen as with the whistling of lips or hands or with the sound of a pipe sheepeheards cause their sheepe to arise or lie downe bicause they vnderstand not an articulate or distinct speech that hath some pith in it Therefore I commend Euripides for reprehending such as vse the harpe so long as a feast lasteth for quoth he musicke ought rather to be sent for when men are angrie or mourne than when they are feasting or making merry thereby to make them giue more libertie to all pleasure than before I suppose the Egyptians did better who vsed in the midst of their bankets to bring in the Anatomie of a dead bodie dried that the horror thereof might containe them in all modestie For this cause the memorie of the Emperour Henrie the third greatly recommendeth it selfe who banished all pompe and vanitie from his wedding and draue away the plaiers iesters causing a great number of poore folke to come in their place The custom which the Lacedemonians obserued when they liued vnder Lycurgus lawes is also worthie to be remembred which was that no torches or lights should be brought vnto them when they departed from feastes at night that it might be an occasion vnto them to feare drunkennes and so to auoid this shame that they onely could not find out their houses Now in those happie times vines were planted and dressed that wine might be drunke rather in time of sickenes than of health insomuch that it was not sold in Tauernes but onely in Apothecaries shops Those ancient Sages commonly measured their drinking by that saying of Anacharsis that the first draught which men drunke ought to be for thirst the second for nourishment and as for the third that it was of pleasure and the fourth of madnes Pythagoras being much more religious in this matter and liuing onely of herbs fruite and water said that the vine brought foorth three grapes whereof the first quencheth thirst the second troubleth and the third altogither dulleth He neuer dranke wine no more did that great Orator Demosthenes nor many other famous men of whome histories make mention The kings of Egypt were forbidden wine which they neuer dranke except on certaine daies and then by measure And truly it bringeth with it pernitious effects aswell to the soule as to
the bodie For from it proceedeth the chiefe and most common cause of bodilie diseases and of the infirmities of the soule But to continue the examples of loue which the Ancients bare to the vertue of sobrietie this was it that caused Alexander the Great to refuse those Cookes and Paisterers which Ada Queene of Caria sent vnto him to send her word backe againe that he had better than they were namely for his dinner early rising and walking a good while before day and for his supper a little dinner Notwithstanding in the ende the Persian delicacies and riches which alwaies is the propertie of such goods caused this vertuous monarke to change his commendable custome of liuing and to approoue and like of excesse in drinking to which vice that he might giue greater authoritie he propounded six hundred crownes for a reward to him that dranke most and called a great cup after his owne name Which cup when he offered to Callisthenes one of his fauorits he refused saying that he would not for drinking in Alexander stand in need of Esculapius With which the King perceiuing him selfe touched was so incensed against him that he caused him to be put in a cage with dogs where he poisoned himselfe being impatient of his captiuitie Wherein we may note how ridiculous their blockishnes is who for feare not of such an entertainment as this wise man receiued but of being taken and reputed as void of good fellowship and vnciuill cast themselues into the danger of a sore sicknes rather than they will refuse to drinke carouse when they are inuited thereunto Hereby also those men shew their want of iudgement and of conuenient matter to talke of who cannot entertaine their friends without dronkennes and gluttonie And the other if they knew how to make denial fitly and in good sort besides the profit which they should receiue thereby their companie would be more desired than it will be for their dronkennes Cyrus Monarke of the Persians from his childhood gane great testimonie that he would one daye become a very sober man For being demanded by Astyages his grandfather why he would drinke no wine he answered for feare least they giue me poison For quoth he I noted yesterday when you celebrated the daye of your natiuitie that it could not be but that some bodie had mingled poison amongst all that wine which ye then dranke bicause in the winding vp of the table not one of all those that were present at the feast was in his right mind Afterward this vertuous Prince alwaies liued very frugally for proofe whereof may serue his answer made one day to Artabazus as he marched in warre who asked of him what he would haue brought vnto him for his supper Bread quoth he for I hope we shall finde some fountaine to furnish vs with drinke Porus a noble king of India liued with water and bread onely Phaotes also king of the same countrey did the like and the greatest feastes which he made or suffered his Courtiers to make was onely with a kind of venison Alphonsus king of Arragon and Cocilia a very sober man was demanded of certaine of his Princes why he dranke no wine bicause quoth he wisdome is hindred through wine and prudence darkned which two things onely are able to make a king worthy of that name he beareth Agesilaus king of Lacedemonia hauing beene alwaies brought vp in the discipline of Lycurgus who had banished all riot and superfluitie from that citie by the vtter defacing and abolishing of gold and siluer became very woonderfull by reason of his simplicity and plainnes in feeding and clothing his bodie and in behauing himselfe as the meanest of his subiects He vsed to say which he likewise put in vre that he which commanded and ruled many ought to surpasse them not in dainties and delicacie but in sustaining labor and in nobilitie of hart The benefit which as he said he reaped thereby was libertie whereof he assured himselfe that he could neuer be depriued by any alteration and change of fortune And as he passed with his armie by the countrey of the Thasians they sent him certaine refreshing of sloure of daintie cates as comfits and other daintie deuices made of paast but he would take nothing saue onely the floure And being vrged of others to receiue all he said Well if ye thinke it good diuide the rest amongst the Ilots who were their slaues for it agreeth not with them that make profession of manlie fortitude and powers to take such iuncates For that which allureth and inticeth men of a slauish nature ought not to be acceptable to thē that are of a franke free courage But is there any thing now a daies I pray you that so much allureth and keepeth base minds in the seruice of great men as the daintines of their table And surely the Ancients did not vnfitly apply the name of Tyrant to a rich man keeping a sumptuous table as to one that compelleth men to follow to obey him Neuertheles a courageous hart suffreth not it self to be takē with such baits but let vs continue the examples of sobrietic Pompey the great hauing all his life tyme loued modestie and frugalitie gaue yet a more certain testimonie thereof when by reason of a lingring disease he had lost his appetite to meate His Physition appointing him to eate of a Blackbird he was giuen to vnderstand by his serunats that because they were out of season it would be a hard matter to get any except it were of Lucullus who kept some all the yeere long and would willingly giue him some What quoth he then if Lucullus were not a daintie and nice glutton could not Pompey liue No no let me haue somthing made ready that may easile be gotten Marcus Cato after he had ouercome Spaine and triumphed of notable victories albeit he was now old and very rich yet he would adde nothing to his ancient maner of liuing which was very austere but dranke almost nothing but water and for the most part did eat nothing but bread and biefe laboring in the field in time of peace as much as the meanest of his seruants Epaminondas the greatest captain philosopher of his time liued so thriftily and temperately that being inuited by a friend of his to supper and seeing great superfluitie and sumptuosnes he returned very angry saying that he thought he had been requested to sacrifice and to liue honestly together and not to receiue reproch by being entertained like a glutton Caius Fabritius a notable Romain captaine was found by the Samnite embassadors that came vnto him eating of reddish rosted in the ashes which was all the dishes he had to his supper and that in a very poore house Scipio Aemilius kept a very honourable table for his friends for in his time riot had alredy begun to enter into Rome but going