For three things they by law commaunded the Schoolemaisters â–ª to commit to the mindes of their children The first was the lawes of their contrie The second the psalmes in praise of their Godê And the last was the names of such men as had giuen their liues in defence of their contrie Aeneas hauing licence â–ª to take of his substance Troie béeing destroied what he had moste minde vnto â–ª forsooke all to haue his Deos penatâ—â— Gods of wood or siluer whiche wore in his house The first precept that Isocrates gaue vnto Prince Demonicus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear God. The first law that should be giuen at any time to men saith Plato should be to the increase of Godlinesse The chéefest othe whiche the Athenians took was this Pugnabo pro sacris et cum aliis et solus In defending Religion bothe with others and alone will I fight against my foes By which it is euident what a great care heathen men ignoraunt of true worshipping of God haue had of Religion Poets by fictions haue commended Orators haue exhorted vnto it Philosophers haue thought it moste requisit in a common wele Common people haue sworne to defende it Noble men aboue all haue preferred it Kings haue professed it Among the Athenians no king was created before he had taken orders and was a Préest And they iudged the best man for authoritie and wisdom to be the fittest man to offer sacrifice to their Gods. To the shame of ChristiaÌ„s now a dayes which think the wurst man good inough for that rowme and the moste abiect to serue the turne well inough The auncient Romans through the instinct of nature only did so reuereÌ„tly think of Religion that they sent their Children yea the moste noble men of Rome sent their sonnes into Hetruria to learne the manner of seruing god Now an abiect gentleman what should I say a noble man thinks his childe to good to learne and professe true religion But because I wil not digresse I will bring foorth one example more Massinissa hauing receiued of his lieutenant goodly and great téeth of Iuerie in token of goodwil which his Captain had stolne out of a religious place and vnderstanding how he came by them coÌ„maunded certain of his nobilitie to carry them back and say that their king though he liked them greatly bothe for their bignes and artificiall setting out yet vnderstanding that they did belong to suche a place with spéed caused them to be caried back Which answere of his to be séen of all commers was written in that Religious house with golden letters This béeing spoken of the excellencie and fauourers of religion we will now shew what plagues and seuere punishment hath chaunced vnto the coÌ„temners therof It is written of Brenus king of the frenchmen that after he had ouercome the Macedonians he came to the Temple of Apollo but there derided not only him and all religion shamefully and was minded to spoil the Churches there about of all their goods and treasure but gooing about the same there came suddainly such an earthquake that many of his men were consumed therof all sorely hurt and him self brought into such a disquietnes of minde that beeing wery of this worlde he desperately killed him self Also one Conomachus went about the like attempt but his reward was no better then the soldiors of King Brenus It is reported likewise that one Pherecydes an Assyrian for contemning God and godlines was so coÌ„sumed with wormes that â—e fled for shame all societie of men If it were my purpose to make any long discourse héereof many and terrible plagues might be recited whiche haue chaunced vpon the despisers of religion which neither care for God nor man and think all is one whether they liue honestly or wickedly but I leaue them Any resonable man any thing inflamed with spirituall motions those abooue recited examples wil cause bothe to forsake impietie and imbrace religion But as Tullie saith Rare and few are those men whiche call them selues from the world and are taken with an earnest desire of heauenly things To conclude this Chapter and to shewe what is true godlynes and religion It is requisit that we haue the vnderstanding of this wil of God by his woord for without the same our sight is but blindenes our vnderstanding ignorance our wisdome foolishnes and our deuotion diuilishnes ¶ Of Humanitie Cap. 44. HVmanitie is a vertue which ought to be obserued of all such as will be called humane or curteous For nothing is either so agreeable to mans nature as to hurt none â–ª or so contrarie as to offer iniurie to any Of this vertue was Herles called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª because he would iniurie no man And héerof some think the name of Alexander is deriued For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to defende And all suche as deliuer men out of troubles may be called Alexanders And certainly man câ—n haue no better thing giâ— him of nature then to be willing and if power aunswere to that wil â–ª no greater thing can there be then to profit and plesure many The Athenians counted this vertue of humanitie and affection one to another for a Goddesse and therefore did sacrifice vnto her Lycurgus to bring his people to the imbracing of this vertue did accustome theÌ„ to haue no proper thing belonging vnto them but made them altogither to bend them selues to the benefitting of their common wele He did the same that one might think of another as members of one body children of one mother and commons of one coÌ„mon weale As by publike authoritie among the Lacedemonians and Athenians it was commended so priuatly of many vertuous and godly Princes it hath béene sought for And therfore Scipio of whom we haue made so honourable mention oftentimes was coÌ„monly wunt to say he had rather salue one citizen theÌ„ flea a thousaÌ„d enemies Contrary to the diuilish custome whiche was among the cruell Scythians whiche was to put menne to death for euery small offence For this clemencie and humanitie is Alexander the great much commended It was apparent by his well entertaining the wife of Darius and other noble women his captiues The which curtesie of his made king Darius to send of his nobilitie to thank Alexander for the same Far from this vertue was Phalaris and all other outragioê° cruel tirants which were so far from sparing their captiues that they exercised all kinde of crueltie euen against their owne subiects Pantaleon king of the Alians was most void of this vertue For those Legates or Embassadors whiche came vnto him and brought those newes whiche liked him not he would inforce to eat their owne stones But one Tryzus passed all other that euer I read of in crueltie For standing in coÌ„tinuall fear of losing his life his crueltie was
commend for vanquishing Hector who wyll not prayse Achilles But in shamelesse drawing Hector about the walles of Troy who can but blame Achilles By ouerthrow of his enemies Scylla got renowne and for his valiantnesse who dicsommendes him But when he can not be content with victory but wyl take his enemies bones then buried flyng them into the Sea who cryes not out of Scylla So the more shame for their Insultation then Fame for their victories haue they purchased But contrarywise so farre from insulting haue wise prudent captains ben that some haue lamented the death euen of their verie enemies and some haue loued them for their great valiantnesse And therfore Iulius Caesar though much reprehended in respect of the ciuile discorde betwéene him Pompey yet is he greatly adorned with cōmendations for seuere punishing the most cruell murtherers of his capital Pompey And so Hanniball because of Marcellus and Alexander in respect of Darius haue gotte double honour honour by reason of valiantnesse and honour because of gentlenesse one by sending the dead corps of Darius rychly adorned with the roabes of Alexander to the Quéene of Darius the other by causing the reliques of Marcellus to be put in a vessell of Syluer with a Crowne of gold on the same and for a token of good wyll to be sent to the sonne of Marcellus So that asmuch honour for theyr clemencie as glorye for theyr victorie they haue atchieued And therefore as one is not onely to be desyred but also carefully to be sought for so the other is so far from being cared for that all men ought to hate Insulters And thus much for Insultation Now let vs orderly proceede and speake somwhat of braggers and boasting ¶ Of Boasting Chap. 8. MVch lyke vnto Insultation is vaine Boasting and it is according to the minde of Cicero a iesting ioyfulnesse exalting it selfe insolently Which affection is much to be reprehended in all but then is it most odious when as wise men are defyled with the same For it maketh them not onely with pride to be puffed but also ridiculous and to be derided of all men And such may be compared vnto that vaine Souldior in Terence who by immoderate praysing him selfe is a good vice to make wyse men sport Euen as the shadowe doth followe the bodie so should Fame follow good deedes it ought not to be hunted after He which hath worthely brought any thing to passe should looke for commendatiōs by others but himselfe ought not to seeke it And to saye the trueth euerye good man is content and taketh delight in his owne conscience his praise by others if he do heare it inflameth him not if he heareth not he careth not But what shall I saye I see the notablest men defyled with this fowle affection And of all sorts some are boasters Of Poets and Oratours Cicero reporteth that he knewe many both Poets and Oratours and yet he neuer knew any which thought another better then himselfe Zeuxis that notable Painter when he had finished the Picture of Atalanta being stroken with admiration of his owne worke brake into these words writt the same vnder the Table I warrant any Painter wyl sooner enuie then imitate my dooing O foolish Zeuxis who heareth these thy wordes doth not condempne thée of foolyshnesse Pompeius the sonne of Pompey the great hauing on the Seas put to flyght his enemies would needes for that exployte of his be called not the sonne of Pompey but the sonne of Neptume And this worketh boasting it makes vs not onely to forget our selues and the cause of our wel doing which is God indéede but also to be ashamed euen of our own Parents then which what can be more impietie ¶ Of Prodigalitie Chap. 9. PRodigality is next another notable part of Pleasure The Stoikes cal the same a dissolution or a too much loasing of vertue A Prodigall mannes propertie is to couet other mens goodes and not to care for his owne to spende lustely and to fare deliciously so hée hath he cares not howe he gets it and so he spendes he cares not howe when or who consumes it Nothing can make him thrifty no not admonitiō of frends nothing can make him kéepe a measure no neyther feare of pouertie nor feare of punishmēt This Prodigality the Athenians sayd was a token of him which desired to raigne like a Tyraunt And therefore Aristophanes the Poet in the presence of the people exclamed sayde that it was not meete a Lion shoulde be nourished in a common weale for if he shoulde men must serue to satisfie his appetite The Poets call dissolute and prodigall men loase vngirdled which is taken from Venus gyrdle which being once loased she alureth vnto wicked concupiscence whom she listeth Homer writeth that by the loasenesse of this gyrdle Iupiter was inflamed with desire of his owne sister Iuno And hereof it commeth that all such as doo vnlawfully desire copulation with any ioygned to them by alliaunce are called Incests as it were loase without girdle For Cestos in Gréeke is a girdle and Jncestus without a girdle There are which call this Prodigality Luxuriousnesse mē affected with the same Luxuriousnes euē as we cal boanes members put out of theyr place loasened so are they called Luxurious in which there is no place either for reason or vertue And therfore nothing is more vnméete for a mā then Prodigality which makes him carelesse in al his enterprises whereof he is termed loase and dissolute With this vice especially haue bene noted Elpinor a fellow companion of Vlysses whom the Poets faigne because of his beastly behauiour to haue liued among Swyne and Hogs and whose ende was lamentable by falling from a ladder as the end of all prodigall personnes for the most part is straunge and wicked And one Fabius which because of his great expences was named Fabius Gurges And so was Apicius who after he had by banquetting and good chéere spent his whole patrimonie at length because he would not leade a poore and miserable lyfe tooke a halter and hong him selfe ¶ Of Ambition Chap. 10. THat which occupieth the last place among the parts of pleasure is Ambition which the Gréekes cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a loue and care of promotion And they saye it is an vnmeasurable desire of glory or an opinion most vehement and infixed in the minde as though it were greatly to be wyshed for This Ambition the Poet Euripides crieth out of as the most daungerous thing in a common weale To which Cornelius Tacitus agréeth and sheweth the cause and endes of Ambition after this manner The desire of principalitie hath bene of long time in the minds of men it then brake out and increased when Princes began to enlarge theyr dominions For when aucthoritie was but small equalitie was
Philosophers and are all wyse and prudent men Therefore ought euery man so prepare him selfe that not so much as a shewe of that harde bitter and sowre sadnesse which hath alwayes bene commended of none but contemned of all wyse men shoulde appeare in him but this graue and seuere sadnesse ought not onely to be wished for but laboured for that so he maye be nombred among the graue and wyser sort of men ¶ Of Pensiuenesse Chap. 31. NOt vnlyke to Sadnesse is Pensiuenesse therefore is it next adioyned vnto the same and is defined of Cicero to be a doleful or wéeping sorrowfulnesse It is named in Latin Moeror that is deriued from the Latin verbe Maresco which signifieth to drye or wyther Because that this Pensiuenesse withereth the bodie of man But if any be not content with that deriuation they maye thinke the same to be fetcht eyther from the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by interpretation to receyue a lot and herof it commeth that aduersity is ascribed to fortune or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is is by chaunce to get a thing But whiche of these opinions are true greatly it skylleth not and yet there bée which thinke this worde to be deriued of eyther of them Nowe to my purpose This wofull Sorrow is a Perturbation which ought not to be in a discréete and wise man For it is a manifest signe and token of an effeminate womaÌ„like person And not without good cause it is so iudged for it weakeneth the string or vaines of vertue and maketh them in al theyr doing negligent of no strength or power to accomplishe any good enterprise which consideration made the Lacedemonians by a certaine superstition at theyr alters to whip and scorge theyr children that so they might in tyme be without Pensiunesse and be hardned to sustaine al miseries with a bolde corage And theyr custome was so narrowly obserued that almost none were founde no not among the weake sorte which eyther would groane or geue any signe of griefe when they were in paine and if any dyd in his calamities shedde but one teare he was not onely derided of his fellowes but also brought againe to the altar there to be greeuously tormented for his not obseruing theyr custome Hereof it procéeded that the Lacedemonians of all people in peace and warre proued the most valiaunt The Spartanes also were maruelously commended because they were free froÌ„ this pensiue sorrowfulnesse And though they dyd alwayes declare their patience yet at no time or place more theÌ„ in their miserable seruitude vnder king Antigonus for when he had ransacked theyr cittie bereft them of theyr treasure and left nothing which good was yet amoÌ„gst them all there was none founde no not so much as a woman which was pensiue at the matter but euery one reioysed the olde men that their lustie inuentus the fathers that theyr children the women that theyr husbandes and euery one triumphed that so many had gotten so glâ—rious deathes for the defence of theyâ— countrey Therefore who doth not commend these men for their noble stomaches which can without griefe beare patiently so great losses So that the lacking of this affection beings commendation but the subiection to it brings defamation As it dyd vnto Cicero a man of great renowme and one which by eloquence brought much honour vnto his countrey for being called by Clodius into iudgement because of his owne aucthoritie without permission of the Senate he had commaunded Lentulus and Cethegus to be punished he was of such an abated corage as hauing changed his garment weeping and miserablie pensiue as he was going fell at the feete of euery one which he met â–ª A strange thing that he which by eloquence coulde turne the hardest harte into pittie shoulde by his pensiuenesse be a laughing stocke vnto all men But as Cicero was such was Demosthenes in eloquence persuading inferiour to none if by studie not Ex tempore he shoulde haue spoken for when he shoulde haue defended him selfe before the Athenians he with pensiuenesse so forsooke him selfe as rather he had to go into perpetuall banishment then by talke openly to beséeche fauour or forgeuenesse at the handes of the Athenians So that this childishe affection Pensiuenesse hath as much darkned theyr fame as theyr eloquence purchased theyr commendation Wherefore by theyr examples we with great heede should beware least we be spotted with the same faulte and so bring our selues into contempte and derision when as other qualities cause vs to be wondered at ¶ Of Mourning Chap. 32. MOurning Cicero calleth a Sorrowe conceiued of the death of him which was déere vnto vs By theÌ„ Lawes of Twelue tables at Rome all crying and funerall wéeping were sharply forbidden And that not without good coÌ„sideration for reason hath geueÌ„ vs this knowledge that theyr deaths whose life hath bene good and without any notorious crime shoulde alwayes be a comfort vnto vs by a continuall remembrance so farre shoulde we be from mourning for them Againe patiently shoulde that be borne which no strength can ouercome nor counsayle auoide And therefore what auaileth mourning when nothing can alter Rather shoulde this perswasion comfort vs to thinke no strange thing is happened but that which all mankinde sometime shal haue But permit mourning to be a tollerable thing to be suffered yet shall we get nothing but this therby that we afterward shall seeme in behauiour light and in habite vnséemely And who is he but doeth deride such an vnpleasant person who is he but doth contemne a man which in aduersitie wyll mourne and shed teares we therefore naming him a wyse man whiche can mortefie immoderate affections wyll haue a man because he shall not appeare altogether forgetfull of his friendes to shewe some token of Sorrowe but that shal be after a graue sort such as shall become a man not brutishly to howle or crye out but after a modest sort shall make the same to appeare And that the better it maye be done I wyll bring forth some who are worthy to be imitated herein who doth not greatly commend Anaxagoras for his so patient bearing the departure of his sonne for when newes was brought him that his sonne was dead he was so farre from shedding teares that lyke a wyse man he aunswered Is that such a strange thing thou tellest mee I knewe I had begotten a mortall man Or what man is hee which hearing of the Leena is not ashamed of himself if he bee a mourner or what woman should not follow her steps if she be a mother which hearing that her soÌ„ne in battayle died valiantly neuer cried or bewayled the same with outcryes as the vse is now a dayes almost among al womeÌ„ but lifting vp her hands to the heauens thanked God hartely that she had brought such a sonne into the world which in respect of
vertue for the defence of his countrey gaue his lyfe And so should euery good woman for her childe and euerie welwyller for his friende geue God moste hartie thanks if he dye vertuously As dyd also Xenophon which when according to the custome of the Athenians with a crown of his head goinge to make sacrifice he harde that his sonne Gryllus in a battayle at Mantinoa had bene slaine at the soddaine tydinges was somewhat astonied but hauinge farther intelligence that hée dyed valliantly and with commendation of all went on with his businesse and fyrst thanked God that it pleased him to take his sonne out of this worlde in so notable a sorte I recite these examples to the shame almost of all Christians which when they see or heare of the vertuous death of theyr children wyll notwithstanding not thanke God therefore but as if they had bene the veryest théeâ—es that might bée pittiously lament and morne for theyr leauing this worlde Well being in so good a matter I wyll bring one example more that so we maye eyther be ashamed of our selues or the better styrred to beare patiently the death of those whiche wée estéeme and make accoumpte of To Horatius Puluillus a man of great aucthoritie and for his vertue chiefest Prieste in Rome dedicatinge a Temple vnto Iupiter worde was brought that his Sonne had lefte this worlde But he being for his wisedome as reuerende as for his dignitie honorable because he woulde not séeme to prefer a priuate thing before a publike or a prophane matter before his diuine exercise gaue no signe of any griefe but persisted in his godly attempt This example of Horatius maye strike a perpetuall shame into the faces of them which though they bee in counsayle concerning waightie matters or in doing neuer so godlie exercise if newes bee brought them that theyr sonne or theyr friende bée dead they wyll both forsake theyr waightye businesse and cutte of theyr godlye prayers and by teares make all to vnderstande that theyr sonne or theyr friende is departed wherby they séeme to make more accoumpt of one then of many of a priuate person then of the publyke state of a sonne before theyr saluation â–ª For this matter these shall suffice and therefore this Perturbation Mourning with the sentence of Plinie shall be concluded which very wisely telleth which death should be mourned for in these wordes In mine opinion sayeth he theyr death comes not vntymely which endeuour to get them by vertue immortalitie For those which are geuen to the belly and to all kinde of pleasures as though they should enioy this worlde but euen a day they cut of the causes of lyfe but those which thinke vpon theyr posteritie and are studious to leaue some notable thing in the worlde thereby to haue their memory continue those he sayeth can not die vntimely or out of season because theyr fame brings them into continuall remembraunce And we should thinke that those dye not vntymely which dye vertuously and mourne for them but such as dye wickedly and lament theyr death ¶ Of Troublesomnesse Chap. 33. THis part of Sorrowe Troublesomnesse if so I may enterprete the Latin word Aerumnam for want of a more proper to expresse the same is called of Cicero a laboursome Sorrowe Cicero sayth Our elders haue named our labours not to be auoided by a most sad worde Aerumna And therefore they haue named those labours and paines which necessarily must be taken by the the name of Troublesomnesse thereby to geue to vnderstande that nothing ought be lefte vndone be it neuer so troublesome of any man if it appertain to the profite and commoditie of many For no dolor nor daunger ought we to shun and auoide if thereby we may doo good And therefore Scipio reading the bookes of Xenophon dyd greatly commende that place of Xenophon where he sayde that no paines or labors should seeme grieuous at any tyme to a captain or soldior for the glory whiche theyr prowes shoulde purchase might take away all remembrance of labour passed Therefore it is the parte of euery man according to his calling to refuse no labor neyther to commit that by slothfulnesse he be accoumpted too nice and him that wyl take no paines to the benefiting of others And yet is it meete that in our businesse we doo the same discretelye least otherwise we appeare eyther foolishe or fanaticall Therefore this Perturbation is good and to be embraced as that which putteth vs in minde not to be carelesse in our callinges but careful to discharge our selues and painfull in profiting others considering that in so dooing we doo not onely oftentimes enriche our selues in this world but also get a name euerlasting ¶ Of Lamentation Chap. 34. AMong Perturbations as there bée some good and to be desired so are there others to be shunned despised among which is nombred this LamentatioÌ„ which we are nowe about to declare For it is an affectioÌ„ altogether vnmeete for a wyse man whose definicion doeth shewe no lesse for Cicero describeth it to be a sorrowfulnesse shewed by a certaine howling and crying out for it is so farre from a wyse man that it is not to be lyked no not in lytle children And although the Poets in their workes doo oftentimes bring notable valiant men miserably crying lamenting by which they seeme but smally to differ froÌ„ fooles and mad men as Homer brings out Bellerophon bayling lyke a shéepe without company wandering in the Alian fieldes yet ought not theyr examples to be followed as those which wyse men laugh at and haue in contempt ¶ Of Carefulnesse Chap. 35. CArefulnesse according to Ciceroes opinion is a Sorrowfulnesse of the minde procéeding from some great and déepe cogitation fixed at the hart With this affection are troubled as all those which are of noble capacity so espetially whiche haue addicted them selues to the studie of good letters if so be they loase slacke the brydle of reason ouermuch The Aegiptians saye that their countrey can very well agrée to the natures of men for vnto those whiche vse the same well it is very healthfull but vnto others as hurtfull The Athenians also reported that they as long as they gaue them selues to good thinges were the most excellent of al but following vice wickednes they proued in the end to be the very patrones of all vngratiousnes So that hereof we may inferre that this great studie carefulnesse in a naughtie disposed persoÌ„ causeth great hurt aswel to him selfe by sicknesse as to others by wickednes but in a good vertuous person it coÌ„uerteth al his endeuors to good exercises and so it both altreth aswel the name as the nature is called diligence which ought to be in all men For it is called the mistresse of doctrine without which nothing can eyther be spoken or done in this life with coÌ„mendation
couÌ„sayle A saying worthy to be folowed of all those which haue neyther wit in showing daungers at hande nor wyll to embrace that is profitablie spoken of theyr friendes ¶ Of VVylynesse Craftynesse and Subtiltie Chap. 16. HAuing declared the nature of Warynesse we are now come to the rest Of which because they haue great affiniâ—ie and séeme to haue but one and the same significatioÌ„ we wyl but mâ—ke one chapter The difference betweeâ—â— Craftynesse and Wylynesse is because the one is in dexteritie of wit naturâ—llâ— the other is gotten by experience Tho first is called Versutia and those Versuti which can easely conceiue by reuoluing thinges in theyr minde the latter is called Calliditas and those Callidi whose mind by practise is so hardned euen as the hande of a workman by great labor and hath gotten as it were another skin by continuall occupying And so sayth Cicero â–ª But more properly to speake Wylynesse in darke speache and Craftynesse in counsayling and in our affaires is perceaued Example of the firste we haue many as are all doubtful speeche of men and all the oracles of Apollo which diuersly might be vnderstoode As was that of Apollo to Craesus which consulting whether hee mighte passe the riuer Halys or no this aunswere was made him that hée passinge Halys should make shipwrack of much welth which being doubtfull and might be vnderstoode eyther of the losse of his owne or enemies wealth perswaded himselfe that he might safely aduenture and that his going should bée the cause of the losse of his enemyes goods but hée was deceaued and throughe a vaine confidence sustained the damage of all his wealth his enemies being saulfe Of the latter may Rhascus and Rhascopolis two brethren bée examples For when the Romane armie wherof part was conducted by Cassius the other by Antonius would come through their dominions doubting the worst for faufegard of them selues they consulted howe they might with the fauor of the Romanes haue the rule of their contries their consultation tooke this effecte that they should faine them selues deadly foes and sworne enemies eache to other yea and gather eache of them an armie and one of them to take parte with Cassius the other with Antonius that so he that was vanquished shoulde be saued by his brother There is another which hath a great affinitie with these former and laste mentioned parte of Prudence which is called Subtiltie in Latin Astutia It is called Astutia from a cittie which was called Astu whereof it commeth that Astutia which we call in our tongue Subtiltie shall be a certaine ciuile craftinesse And therefore it is defined to bée a certaine craftie wisedome gotten by dayly practise in ciuile matters Hanniball maye be an example hereof On a tyme being ouercome by Iulius a consull of Rome â–ª sent worde secreetely to the senate of Carthage to know theyr minds whether it were best to set vppon the Romanes or no worde was returned that they thought it best with all speede to gather his men together and againe â—o wage battayle Hanniball by long praâ—â—ice great experience knewe notwithstanding his coloring what was â—est to be done and therefore he thought good to staye for a tyme and not sodainly geue the onset The Senators pondring his wordes dyd not so muche as in countenance contrary him but wyllingly went into his opinion This ciuile wisdome dâ—eâ—h not onely bewtify a mans honestie and makes him in all things which he takes in hand heedefull and circumspect but also encreaseth our eloquence and maketh vs to speake with great attentioÌ„ of these which heare vs and then it leaueth the name of Subtiltie and is called Ciuilitie because that by a ciuile accompanying of our neyghbors we attaine by custome a certaine kinde of pleasant talke But to come nigher to our purpose It maye seeme straunge that wee ascribe vnto Prudence the most principall of the vertues Wylynesse Craftinesse and Subtiltie whiche are coumpted vices vnsitting for a wyse man â–ª For who doeth not execrate and abhorre him whose dealinges are not plaine and simple but craftie and subtile Or compare all the behauiors of euerie man and tell howe many vertuous and godly doo delighte in those names or would seeme wyly craftie and subtile Againe what wicked man is there which cloaketh not his knauery vnder some shift or other So that it seemeth odious to a good man to haue this name of subtilty c. And therefore howe can these parts bée comprehended vnder Prudence when as none taketh any pleasure in them but only persons vngratious But certainly as they are to be abhorred when they are vsed to wicked purposes so are they to be embraced as euident signes of an excellent wit when they be referred to honest ends For who doth not commend that subtile pollicie of Apelles which painting the image of Antigonus whiche had but one eye because the deformitie of his blindnes should not be perceiued he made him to stand of the one side and so by art seemed to be a worthy person to want no gift of nature Or who doth not like of those craftie deuises which Physitions oftentimes doo vse vnder the shewe of honny wyll giue their patients gaule and so vnder such shiftes for their helth sake defend them wheras if they went plainly to worke the sicke woulde neuer take that whiche were wholesome if vnâ—othsome Or that of Zeno who to deliuer his fellowe cittizens from thraldome deuised a notable pollicie for being after his conspiracye taken was by tormentors most cruelly afflicted that so by pains he might confesse all such as were of his counsayle whereby fyrst he accused the tyrantes most deere friends and caused them presently before his face to be executed lyke traitors afterward telling the tormentors that hee had some waighty thing to enforme the king of desired that hee might speake a word or two in â–ª the kings eare who comming vnto him and listening what he would saye by the byting of Zeno lost his eare which Zeno spit in his face Whiche deuise of his made a gap to Zenos contreimen to set them selues free from seruitude and slauery And so they did for seeing the tyrant to haue done to death his déeâ—e friends set vpon him and with stones in the market place killed him Againe who doth not abhor those persons which beate their braines to the encrease of wickednesse by subtile sleight bring many into misery And therfore they are much to be praised which would neuer seeke the ruine of any town armie or contrey but onely by méere fortitude not by snares shifts and subtiltie And as greatly is Alexanders praise which being counsailed by Parmenio his seruaunt by snares and subtiltie to séeke the subuersion of his enemies saide naâ—e Parmenio My estate wyl not suffer me so to do but if I were Parmenio I might do so
the Conqueror Whose rare moderation if others in his time had set before their eyes their perils had not béen so great nor the common wele of Rome so ouerthrowen This vertue bringeth with it another vertue whiche is called Suffering a notable vertue méet for a prudeÌ„t man for by moderatnig our selues we learne to forbeare when we are iniured according to that of P. Syrus a maÌ„ shuld bear and not blame which cannot be auoyded and that of Epictetê° ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare and forbeare For this Vertue were praysed two noble wights Hanniball and M. Bibulus one of Roome the other of Carthage Hanniball by Moderating him self got such an habit that notwithstanding his armye was compounded of men of many Countries yet did he so guide and gouerne them that to sée them chide amoÌ„g them selues was a great wunder and as we say might be cronicled the like for moderatioÌ„ and wel guiding his armie we shall not read of any as we doo of him Again M. Bibulus was of that moderation that he would neuer be mooued his nature was then moste of all made manifest vnto the world when he without rash reuenging tooke the death of his two Sonnes against all equitie murthered For when Cleopatra had sent the murtherers of his sonnes vnto him willing him to vse them as he would refused it and sent them back saying that his priuate cause he ought not for to reuenge neither did it pertain vnto him and therfore disired that they might be sent vnto the Senate of Roome which might according to law pronounce Iudgement One example I wil bring foorth more because of the worthynes therof It is reported of King Philip gouernour of the Macedonians that he was of a most gentle nature and that is euident by this fact of his beséeging a Cittie of Melibea called Mathona a Citizen of the same sent a Dart at Philip and therewith depriued him of his eye and yet the losse thereof made him neyther the more fierce in his affaires nor more frantick towardes his foes And though with his great pain it was plucked out yet did it not incense him any whit the more against his enemyes but vnto resonable requests of theirs did condiscend which moderating of him self and gentle handling of them made them of deadly fooes his faithful fréends Of Sparingnes or Hardnes Cap. 25. NExt vnto moderation is Sparingnes whiche more properly we call Hardnes By which we may vnderstaÌ„d not that wicked vice Couetousnes although it may séeme that we doo wherfore we ought to haue greate care lest affections blinde vs and so take one thing for an other It is the coÌ„mon vse of moste men vnder the showe of one thing to engraffe in our mindes an other And therof Prodigalitie is called by the name of Liberalitie crueltie of Equitie foolish boldenes of Fortitude to come to our purpose couetousnes of sparingnes And therfore as Tullie saith we ought to be very careful lest those vices deceiue vs which séeme to accompany the vertues and so take one thing for another Wherfore we wil shew the great ods whiche are betwéene these two things sparingnes and Couetousnes their difference in their names and signification may be espied for Auere from whence Auarus and Auaritia as CoÌ„iungata eche signifieth beyond all reasoÌ„ to couet a thing And therfore a couetousman is he which out of reason coueteth Now Parcere to spare is deriued froÌ„ Parcitas spariÌ„gnes is like a good husbaÌ„d thriftely to kéep not vnfrutefully to spend wherby it is plain that one couetousnes is a vice and well may be numbred among such things as a man should withall indeuour flye as hurtful to the common wele and dangerous to his soule And th' other Sparingnes is a vertue teaching how to play the good husband and so profit his Countrie and pleasure his posteritie By this we flée Prodigalitie and yet we spare not when we may profit and therefore it was an olde saying that a maide then had a good sauour â—hen she sauoured nothing at all and a man was then right wise when he neither smelled of the stink of Couetousnes nor yet was discried by the filth of Prodigalitie The elder Cato was wunt to say that by two thingê he encreased his welth that is to say by tilling his ground and good husbandry One of which brought abundance of all frute the other taught how to vse it Which Cato though he had many vertues whiche made him to be well thought of among the Romaines yet by none he got so much commendation as by good husbandry and sparing from idle and vain expences Againe for this vertue was the lesser Scipio much commended and he that reades the life of Pomponius Atticus shall finde most of his praises to spring of his sparingnes which neuer would haue béen ascrybed vnto him and the rest were it a vice and to be eschued for we neuer commend any for his vice but vertues and prayses are annexed vnto wel dooing But as these for their sparing haue béen wel reported of so for immoderate spending haue others especially Lucullus and Marius among the Romains béene discommended Lucullus did so lauish in sumptuous expences and so desired in all his buildings to séem magnificall that he came into contempt among the common people and was called a Romain Xerxes because he would appéere more magnificall then became a priuat person Pompey hearing of his goodly buildings was desirous to sée if it were as the common reporte was and béeing come where Lucullus dwelt and séeing the same to excéed the common voice said vnto Lucullus in contempt These your houses for Summer be pleasaunt they haue so many storyes and so goodly windowes and so open aire but in Winter they are not to be inhabited Then answeared Lucullus what Pompey think you that Cranes shall excel me can they according to chaunge of time alter their dwellings and thinck you Lucullus wil not haue his places of pleasure and according to the alteratioÌ„ of time remooue from one house to an other It was a straunge thing among the Romains to haue one so to florish abooue other his fellowe Citizens Marius was euen suche an other Many things he had begun which were very magnificall and more sumptuous then would beséeme his person his buildings were great and many so that he was thought to haue studied to briÌ„g all the glory of Roome to his house which in his olde age he weÌ„t about and seeing death would cut him short so that he should not sée the finishing of that whiche he had in hand he began to raile vpon Fortune and to accuse her of greate partialitie because he might not sée the effect of that whiche in minde he purposed But that ouer lauishing expences of his made him after his great glory wheÌ„ he had béene seuen times Consul to be a laughing stock
in Roome Many roman Consuls also made many goodly things for the commoditie of all the inhabitantê of Rome and called them by their proper names And heérof came the market place of Liuius of Iulius of Pompilius of Cornelius of Sempronius and other woorkê right wunderful for cost and woorkmanship But in all the world there was seuen things which for stately building passed all others and therfore were called the vij wunders of the world The first was Thebes a Cittie in Aegypt for bignes and building so magnifical as not vndeseruedly it is couÌ„ted the first and chéefest of the wunders it is reported to haue an hundred gates set out very stately The second was the walles of Babylon made by the Quéen Semiramis they were in compasse thrée hundred foure score and fiue fullongê and euery fuâ—long was 125. yards The third was the sepulcre or tumb of Mausolus which his wife Artemesia did erect for the great loue she bare vnto him The excelleÌ„cie of this monumeÌ„t did Satyrus Pythius ancient and cunning builders moste learnedly celibrate in many euolumes The fourth were the Pyramides in Aegypt which were Towers of such hight as to reporte it it would séem almoste incredible The fift was Colossus I think the picture or Image of Apollo as some say or as others of Iupiter The sixt was the Capitoll of Rome whose statlynes passeth my skill to set foorth The last was the Sepulchre or tumb of Adrianê° builded in Cyzicus a woork so magnificall as except those before mentioned it was a gasing stock to all other buildings in the worlde It were an infinit thing and a vain labour to recite the sumptuous and magnificall buildings which are celebrated by the eloquence of learned men It shall suffice therfore that I haue some what declared what Princes and others in fore time haue had to be counted magnifical such waies to get a perpetuall name among all posterities But no way to be spoken of among men is better then to be in fauour with learned men whose writings can raise a more credit then any raising of building or magnificall péece of woork And therfore shall a Prince be more famous by getting trustie freends then building goodly houses and by Munificence then by magnificence For the one is for a time the other continuall The one makes a fewe in a Countrie the other causeth all the worlde not a while but for euer to reporte of him And that hath made so many Princes so to esteem of learned men as Alexander of Aristotle Dionysius of Plato and other gratious Princes of other good men It is reported that the greatest care whiche Alexander had was to get him the goodwil of many if he could of all He had once fallen out with one Protheas a Iester but by intreatie of fréends was content to banish all malice out of minde and be reconciled Now when Protheas vnderstood the same he came vnto Alexander and merrily demaunded what token he should haue whereby he might knowe surely perswade him selfe that he was not angry with him Then Alexander willed v. Tallents of siluer to be giuen him and said beholde a signe of my good wil and heereafter vse thy selfe wel towards me Again the same Alexander to make his very freends reporte wel of him gaue vnto a yung man sonne vnto Mazeus which was in fauor with Darius after the death of his father besides that which alredy he inioied a Pretorship whiche made the yung gentleman to say My Prince Darius was neuer but one man but thou by thy munificence and great liberalitie makest many Alexanders Meaning that so many AlexaÌ„ders there were as he had fréendêâ— and fréends hee purchased by gifts continually Scipio Africanus whose vertues we haue somewhat spoken of before did not a little indeuor to haue this vertue nay he bent all his cares so to the attaining thereof as he would be sure as often as he went abrode to the market place to make some one or other his fréend of his foe by gifts and liberalitie And the Emperor Titus sonne to Vespasianus was of such magnificence as if béeing at supper or otherwhere els he had remembred him selfe to haue giuen nothing that day he would say in pitiful sorte My fréends this day haue I lost and doon no good at all All which did very wel remember the only in MagnificeÌ„ce they did excel the multitude and could at all times either profit or displeasure euen whome they would and as they wold theÌ„ selues Anaxagoras instructing Pericles said that the onely way to be gratious with the rude multitude was by this vertue Magnificence by which he should not onely with benefits bynde men vnto him but also liberally reward euery one which any way had pleasured him And theÌ„ is he a grateful person contrariwise in neglecting those to whome he was in some respect either for their diligence or benefits bound he runneth into ingratitude then whiche vice nothing is more hurtful to a good estate and common wele And therfore the Persians punished vngratefull persons moste seuerely And the Athenians did erect the temple of the Graces in the middest of their Citie to showe that nothing shuld more often come into our memory then benefits bestowed vpon vs. And therfore Cicero did say that though he were desirous to be endewed with all vertues Yet none of them did he more hunt after then to seem and be accounted thankful For that sath he is not only the greatest but also the mother of all vertues Chilo one of the vij wise men of Gréece was wunt to say That no man liuing could accuse him of vngraetfulnes for their was none that euer did him a good turn but he did requite the same Also for this vertue did King Pyrrhus passe all the other of his time as those which write of him doo say for all his diligence was chéefely imploied in rewarding them to whome he was any thing bound Héerof it was that hearing the death of Aesop he wept bitterly not because he was dead for he knew the nature of all meÌ„ to be such as alwaies they should not liue because he was so negligent in rewarding his paines taken for his profit And beeing of one of his fréendê demaunded the cause of his gréefe hee gaue that reason before mentioned and added that it was not one thing to owe goods and good wil. For he which oweth goods vnto any manne though he dye to whome it is due yet wil it be as welcoÌ„e vnto his heires as if it had been sooner repaied but he which oweth goodwil if it be not requited before his death it can no waies be repaied Wel this Magnifical cannot coÌ„mit that he be founde either negligent in requiting or forgetfull of receiuing a good turn But heerof heerafter ¶ Of Constancie Cap. 32. NOw that we
Astapus and Amphonius two yung men bare suche looue towards their parents that their Cittie beeing burned they tooke them vpon their shoulders and caried them through the midst of the fire Also a maide of Athens her father beeing cast into prison where he should haue sterued for want of nurishment craued so much leue of the keeper that euery day she might haue accesse vnto her father Whome with her milk she preserued from death a long time By this vertue Metellus got a name was called Metellus Pius as we would say godly Metellus For his father beeing banished his Countrie this Metellus beeing but a childe he went to the Senate and humbly beseeched them in moste pittiful sorte that his father might be sent for home and called from banishment The looue of our Countrie and Prince should be great For as Plato and Cicero doo say no man is borne for him selfe but a parte of our birth our Countrie a parte our Parents a parte our freends chalenge as due vnto theÌ„ For as lawes are giuen for the commoditie of all â–ª not that a few may be inriched and the rest beggered euen so should euery true subiect prefer a common profit before a priuate and an vniuersall before a peculiar Of this matter we shall héerafter in the end of this Booke speake and therefore now wil we be the more breef Only we wil say that a betraier of his Contrie is little more to be repreheÌ„ded them he which caring not for the common profit onely bends all his indeuor to the inriching of him self not caring how many he brings to beggery By which it appeereth that he of all others is muche to be commended which in defence and benefitting of his Contrie will neither care for lim lands nor life but prefers the prosperitie of his Countrie before all other things And this according to Ciceros minde Which consideration haue many in foretime ingrafted in their mindes And therfore the Emperor Otho when he saw that either he must leue his Empire or kéep the same with slaughter of many subiects determined for the sauegarde of his people to forsake this world His fréends and subiects desired him to alter his minde but no perswasion could moue him but answered theÌ„ that rather then by his life there should be ciuil discention and continuall discorde among them if he had a thousand liues he would leaue them to bring them quietnes King Codrus also vnderstanding by the Oracle that except he were slain his people the Athenians should neuer subdue their enemyes put vpon him the armour of a common soldior went into the fore front of the battaile where he was slain and so brought quietnes vnto his people and subiects That greate care of deliuering his contrie Athens froÌ„ seruitude made Aglaurus to cast him self hedlong from the walles of Athens For it was tolde him that except some body would kill him self for his contries sake Athens should be conquered which thing when Aglaurus did hear straight way in that manner as I haue tolde he rid him self of this worlde and his contrie from thraldome Iphigenia likewise a woman because that by her blood her enemies vnsatiablenes might be quenched she committed her self to be sacrificed There was a temple at Athens called Leocorium which is by interpretation the temple of the peoples daughters It was erected in honor of the death of thrée women called Theopa Eubula and Praxithea which for the preseruation of AtheÌ„s were offred vnto Minerua For the Oracle had said that the town could not florish except they were killed By the praise of which it appéereth how great their shaÌ„e is which haue no care at al whether their contrie florish or come to decay Now it appéereth how vnworthy of all men they are to receiue any benefit of a countrie whiche for a little profit or preferment wil seek to bring the same into seruitude Of whiche some were it not that I had reserued their names because they are famous vnto a more fit place in the end of this Booke where I shall talke of Faithfulnes I would recite but I must be bréef Héere might be mooued a question whether the looue of our parents or of our King and contrie be greater Many reasons might be brought to the confirmation of either parte as of th' one we receiue life by the other we kéep life of the one food by th' other fame of th' one we are cherished by th' other many thousaÌ„ds are preserued from defamations from inuasions from seruitude and miserie Now whiche is greater let others iudge â–ª I wil now come to the next parte of Naturall freendship which is indulgence or cockring of Children a great and vnspeakable goodwil which parents doo shew towards their Children Héerein ought great heed to be had lest to much good wil be not shewed towardes our wiues and children for therby we may fall into as great blame as by ouermuche seueritie and in bothe haue many offended as in rough and sharpe dealing Oppianicus Domitius Medea Nero Periander Herod the father of Atalanta and others Oppianicus contrary to the common nature of parents which commonly are wunt to be more couetous of riches for their Childrens sake then otherwise they would he I say was content for money to forsake his children as Tullie dooth reporte Domitius detested his sonne Nero a man as it prooued worthy to be detested for no other cause but because be had begotten him vpon Agrippina Medea beeing forsaken of Iason murthered her owne sonnes Nero killed his owne wife some say with spurning her The like is reported of Periander Herod was so destitute of all fatherly affection that he coÌ„maunded his owne and only childe to be murthered among that generall killing of Innocents in Iurie Which when Augustus the Emperor did hear he said that he had rather be Herods hog then his childe For to kill an Hog among the Iewes was sacriledge but he thought it no sin to 〈◊〉 his Sonne and heire Atalantas father was so vnnaturall that as soone as she was borne he commaunded her to be cast amonge wilde beasts saying that he needed no women As this ouermuch crueltie of parents towards their children and husbands towards their wiues is to be detested so againe to muche cockring and kindenes dooth as much harme and many for the same haue béene infamous as Ptolomie of Aegypt Ariobarzanes of Cappadocia Seleucus of Syria Claudiê° and Augustus Emperors and others Ptolomie Ariobarzanes and Selucus put them selues out of Princely authoritie to prefer their sonnes But such ouer kindnes is not to be liked of for it is the cause of much mischéefe and oftentimes hasteneth their deaths Historiographers write that Prusias the king of Bithinia was murthered of his owne sonne when he had committed the rule of his kingdome vnto him Darius also lay in wait
I followe gain and profit And then shall your fréendship continue as long as you reape commoditie And therefore true is that saying of a learned man It is hard in prosperitie to knowe whether our fréends doo looue vs for our owne sakes or for our goods but aduersitie proues a fréend For neither doth prosperitie manifest a fréend nor aduersitie bide a flatterer And thus much bréefely of Ciuil fréendship Of all these kindes of ciuil amitie but one can truely be commmended for praise belongeth only to vertue the other be necessary for without them no estate can florish but they are not of continuance Now to the last kinde of fréendship ¶ Of Hospitalitie Cap. 41. AS the Naturall and Ciuill fréendships had their partes so hath this Hospitalitie hers For the lerned diuide this fréendship this hospitalitie into foure partes Wherof one they call a glorious entertainment of men onely to be well thought of another is a couetous kinde of Hospitalitie only for the penny the third is a curteoê° receiuiÌ„g either of our fréendê â–ª or straungers the last is a religious entertainment of all such as truly without hypocrisie serue God. The first is a glorious altogither a vicious Hospitalitie of the whiche Tullie maketh mention in this sort Hospitalitie is wel coÌ„meÌ„ded of Theophrastus For it is a glorious thiÌ„g to haue the houses of noble men open for noble gests to enter If he had said it had béen a glorious thing that noble mennes houses should be a receptacle and place of reléef vnto poor men oppressed with miseries he had spoken very wel but saying they should be opeÌ„ to noble men suche as theÌ„selues are he seemeth to breke the preceptê of iustice For hospitalitie should be only for the releef of suche as are pinched with pouertie which noble men are not troubled with for in any place they may haue to their desire all things Again a iust maÌ„ wil doo nothing but that which is a benefit but it is no benefit which is doon in hope to be wel rewarded afterwards As they doo intertain men because theÌ„selues at their plesure may haue the like at their haÌ„ds whom they haue so wel entertained So that this kinde of hospitalitie is nether good because it is not towards theÌ„ which indeed should be releued neither is it a benefit because they which are entertained are bound to requite the same with the like therfore it is muche to be dispraised as LactaÌ„tius also affirmeth The secoÌ„d is a couetous a kinde of Hospitalitie only for lucre not for any looue at all And such are Tauerners Inholders and such like which receiue men onely for profit This kinde of Hospitalitie in some respect is good necessary For notwithstanding their vnsatiable desire of worldly goods which they haue that keep them yet cannot trauailers and straungers be without them but do reioice that for money they may haue meat and rest to releeue them selues The third is a curteous Hospitalitie and is deuided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Gréeks doo say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kinde of Hospitalitie when men doo receiue straungers only for curtesie and good wil not for any hope of praise or desire of profit Of this dooth Massurius Sabinus make mention where he saith that the manner was among the ancient that the first place was giuen alwais to the Magistrate the second to a straunger the third to clients the fourth to kinsemen the fift to neighbors and therby it appéereth that straungers were muche made of louingly in treated Caesar in his Commentaries dooth muche commend the Germans for their curtesie towards Alians and strauÌ„gers he saith it was not onely a moste horrible thing estéemed of theÌ„ to molest a straunger but also shewed theÌ„ selues defenders of them froÌ„ all such as did persecute and would plague them And moreouer he reporteth that not onely in suche manner they did showe them selues towards them but also would cherish them with meat drink clothing and lodging This kinde of Hospitalitie to Kings and princes hath brought much glory mightely confirmed Fréendship The curtesie of the greater Scipio towards Massinissa King of the Numidians brought such profit to the Romans as he of some writers is called a third preseruer of the citie of Rome from destruction and therfore is ioined companion with elder and yunger Scipio Which he did because of the great fréendship that he fouÌ„d at their handê béeing a strauÌ„ger at Rome But yet many béeing loouingly entertained in straung contries haue required those of whome they were welcoÌ„med in most villanous maner T. Sempronius Grachus withall his armie were betraied in to the hands of their enemies the Carthagians which put them to death by the meanes of on Flauius whome Sempronius had so much made of And therfore great care ought to be had whom we intertain and shew curtesie vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hospitalitie which priuate persons neighbors haue 〈◊〉 them selues when 〈…〉 make mery with another A thing very commendable and increaseth much loue among them The last is Religious by whiche Christians receiue such as professe true religion or els are persecuted for the same In this Hospitalitie are to be considered foure things the causes the partes the rewards and the punishment of such as estéeme not the same hospitalitie The causes are foure first the commaundement of God as in S. Paules Epistle to the Hebrues it is commaunded by the spirit of God that we should not be forgetful of Hospitalitie The second is charitie by whiche all men especially Christians are linked and bound in conscieÌ„ce to reléeue eche others necessitie The third is the fickle estate of mankinde No man hath a continuall assurance of any thing and therfore because we may be as they are we should helpe them béeing from their fréends in a straunge contrie The last is because we must of necessitie For hee that receiueth them receiueth Christe and he whiche careth not for them whome he dooth sée how can he looue him whome he dooth not see The partes are thrée loouingly to inuite curteously to intreate and quietly to suffer them to departe Which may be gathered out of Genesis wher Abraham doth desire those strauÌ„gers which were come vnto him that if he had found fauor in their sight they would not leaue him but go with him to his house and rest them selues and so did Lot. The rewards of such hospitalitie are meruelous great Christe saith that whosoeuer receiues a iust man in the name of a iust man shall receiue the reward of a iust man And in the lxi psalme it is thê° writteÌ„ Blessed is he that hath compassion vpon the poor and néedy for in the dreadful day the Lord shall deliuer him And truly this hospitalitie in the sight of God is so