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
imbecillitie to be stirred vp to anger and to be troubled let vs follow that commandement of the Scripture Not to sinne in our anger neither to let the sunne go downe vpon our wrath least we shew our selues to haue lesse vertue and curtesie than the Ethnike Pythagorian Philosophers who albeit they were neither of kinne nor allied yet kept this custome inuiolable that if peraduenture they were entred into some contention and choler one against another before the sunne went downe they appointed a meeting where they imbraced and shooke hands one with another Further we haue carefully to auoyd all occasions which we know might induce and prouoke vs to choler As Cotis king of Thracia wisely behaued himselfe when one brought him a present of many goodly vessels curiously made and wrought but very brittle and easie to breake bicause they were of glasse After he had well recompenced the gift he brake them all for feare least through choler whereunto he knew himselfe subiect he should be mooued with wrath against any of his seruants that should breake them and so punish him too seuerely And of this matter we may also draw a good instructiō for all those that are placed in authoritie aboue others namely that they beware least they correct or punish any body in their choler but only when they are void of all vehement passions considering the fact in it selfe aduisedly and with quiet and setled sences knowing that as bodies seeme greater through a miste so doe faults through choler which for the most part carieth Princes headlong to commit execrable and cursed cruelties Among many examples we may note that of the emperor Theodosius who being mooued with anger against those of Thessalonica for a commotion which they made for staying his lieutenant sent his army thither with commādement that they should be vtterly rooted out whereupon fifteene thousand were slaine neither women nor children being spared Of which fault repenting him but too late he made a law afterward whereby he willed that the execution of his letters Patents and Commaundements should be held in suspence and deferred thirtie days after signification and knowledge of them namely when any were to be punished more rigorously than of custome he vsed Neither is it lesse dangerous in an estate that the administration of publike charges should be committed to such as suffer themselues to be ouer-ruled with wrath seeing there are not in a maner fewer matters which are to be winked at and dissembled than to be punished corrected And although Magistrates haue authoritie iust cause to punish vices yet haue they no licence to shew thēselues to be passionated But this being a matter of Policie let vs continue our morall instructions and note that which we read of Plato deseruing to be considered of here who being very angry with a seruaunt of his for a great fault committed by him and seeing Xenocrates to come towards him requested him if he were his friend to correct that seruant of his bicause at this present quoth he anger surmounteth my reason Whereby this wise Philosopher declared sufficiently that if the first motions are not at all in our power through the imperfection of our nature yet at the lest reason may serue for a bridle to hinder euery naughtie execution teaching vs likewise that we ought to vse and exercise our power and authoritie ouer others without any extreme passion Further that we may haue such imperfections in greater hatred we are to note that choler hath been the ouerthrow of many great men as it was of the emperor Aurelianus who was endued with notable vertues but otherwise easilie mooued to anger whose wrath was such that their death with whom he was displeased was the onely remedie to appease it For being one day incensed against Mnesteus his Secretarie he knowing his masters disposition for the safegard of his life deuised to write counterfaiting the emperors hand in a litle scroule the names of the principall captaines of his army putting himselfe in the number of those whom he had fully purposed to put to death and bearing it vnto them sayd that he saw this bill fall out of the emperours sleeue Whereat they being astonished and giuing credit thereunto resolued with themselues to preuent it and so falling vpon him slew him Moreouer it is well known to euery one that choler may greatly hurt health whereof men are for the most part desirous enough It was cause of the emperour Valentinians death who through crying out in his choler brake a veine in his neck From this vice proceedeth another detestable imperfection which is swearing a thing directly contrary to a wise mans life and condemned by the lawe both of God and man whereof we might easilie be cured by custome if first we destroied Impatiencie and Choler which prouoke blasphcmie The Romanes obserued an auncient decree which expresly commaunded that when yong men would sweare by the name of some God they should first go out of the house wherin they were Which was a commēdable mean both to retain keep them frō swearing lightly vpō the suddain also that they might haue good laisure space to bethink thēselues This would be very profitable for vs towards the correction of this vice the vnmeasurable licence whereof ought to be kept backe and chastised by some better meanes Yea it were very expedient and necessarie to renew and put in practise that law of good king S. Lewes that all blasphemers should be marked in the forehead with an hot iron yea punished with death if they would not be corrected otherwise Such contemners of the name of God ought to learne their lesson of Carilaüs the Ethnicke and Pagan who being demanded why the images of the Gods in Lacedemonia were armed to the end quoth he that men might feare to blaspheme the Gods knowing that they are armed to take reuengement Concluding therefore our present discourse let vs learne to decke our liues so well with patience which is so profitable and necessary to saluation and to a good and happie life that we be patient towards all men in all things to the end we may obey the will of God and reape the fruite of his promises as the end of patience is the expectation of things promised And let vs know that the learning and vertue of a man is knowne by patience and that he is to be accounted to haue lesse learning and vertue that hath lesse patience Further let vs learne that the office dutie of a prudent and noble minded man is to winke at many things that befall him to redresse other things to hold his peace at some things and to suffer much so that he follow reason alwaies and flie opinion Lastly we are to know that he which endureth euill patiently shall know also how afterward he may easily beare prosperitie and that euery christian offereth an
fidelitie and many other good deedes wherof many men taste and which procure to a man greater good will of euery one are proper to mildnes and meekenes called by an ancient man the characters of an holie soule which neuer suffer innocencie to be oppressed as Chilo said which lead noble harts slowly to the feasts of their friends but speedily to the succouring of them in their calamities This vertue of meekenes is truly most necessarie for a valiant man For without it he should be in danger to commit some actions which might be iudged cruell And seeing that a noble minded man commeth neere to the diuine nature he must also resemble it as much as may be in gentlenes and clemencie which adorneth and honoreth those especially that are lift vp in dignitie and haue power to correct others True it is also that they are deceiued that commend and as it were adore the bounty of great men and Magistrats who of a certain simplicity without prudence shew themselues gratious gentle and courteous towards all men Which is no lesse pernitious to an Estate than is the seueritie and crueltie of others For of this ouer-great lenitie among many other inconueniences an impunitie of the wicked is bred and the sufferance of one fault quickly draweth on another Therefore the mildnes of those that haue power and authoritie ought to be accompanied with seueritie their clemencie mingled with rigour and their facilitie with austeritie This is that which Plato learnedly teacheth vs saying that the noble and strong man must be courageous and gratious that he may both chastice the wicked and also pardon when time requireth And as for those offences which may be healed he must thinke that no man is willingly vniust Therefore Cicero saith that it is the property of a noble minded man simply to punish those that are most in fault the authors of euill but to saue the multitude And thus the rigour of discipline directing meekenes and meekenes decking rigour the one will set foorth and commend the other so that neither rigour shall be rigorous nor gentlenes dissolute By the learned sentences of these Philosophers it is very euident that the vertue of meekenes is not onely a part of Fortitude which can not be perfect without it but hath also some particular coniunction with all the other vertues yea is as it were the seede of them and induceth men to practise all dutie towards their neighbours But bicause the order of our discourses wil offer vs matter and occasion to intreat particularly heereafter aswell of iustice and of reuenge of wrongs and ininries which a man receiueth of his enemy as also of other vertues heere briefly mentioned we will now come to certaine notable examples of meekenes gentlenes mildnes and goodnes of nature The first that commeth to my remembrance is Philip king of Macedonia who giueth place to none in the perfection of these gifts and graces When it was told this good Prince that one Nicanor did openly speake ill of his maiestie his counsellors being of opinion that he was to be punished with death I suppose quoth he to them that he is a good man It were better to search whether the fault commeth not from vs. And after he vnderstood that the said Nicanor was a needy fellow and complained that the king neuer succoured him in his necessity he sent him a rich present Whereupon afterward it was told Philip that this Nicanor went vp and downe speaking much good of him I see well said he then to his Councellors that I am a better Phisition for backbiting than you are and that it is in my power to cause either good or euill to be spoken of me The good disposition of Antigonus king of Macedonia commeth in here not vnfitly vpon the like occasion For hearing certaine souldiers speake ill of him hard by his tent who thought not that the king could ouerheare them he shewed himselfe vttering these onelie words without farther hurting of them Good Lord could you not go further off to speake ill of me And to say truth such gifts and graces become a noble Prince very well yea he cannot more woorthily and more beseeming himselfe giue place to any wrongs than to those that are done to his owne person As contrariwise those men are vnwoorthie their scepters who cruelly reuenge their owne iniuries pardon such as are done to others yea such faults as are directly against the honor of God A Prince wel instructed in vertue saith Xenophon in his Cyropaedia ought so to behaue himselfe towards his enemie as to thinke consider that at some time or other he may be his friend Was there euer Monarch more feared of his enemies than Alexander the Great inuincible in all things he tooke in hand insomuch that he would not onely force al humane powers but also times places themselues and yet who hath left greater proofes of meekenes and curtesie than he As he was on his voyage vndertaken for the conquest of the Indians Taxiles a king of those countries came desired him that they might not warre one against another If thou said this king vnto him art lesse than I receiue benefits if greater I will take them of thee Alexander greatly admiring and commending the grauitie and courteous speech of this Indian answered thus At the least we must fight and contend for this namely whether of vs twaine shall be most beneficiall to his Companion so loath was this noble Monarch to giue place to another in goodnes mildnes and courtesie Heereof he gaue a great argument after he had vanquished Porus a very valiant Prince of whome demanding how he would be intertained of him this king answered Royally Neither would he giue him any other answer albeit Alexender vrged him thereunto For he said that all was contained vnder that word As in deede the Monarch shewed that he was nothing ignorant thereof For he did not onely restore his kingdome vnto him but inlarged it also wherein he surmounted his victorie and procured to himselfe as much renowne by his clemency as by his valure Had he euer any greater enemie than Darius vanquished and subdued by him And yet when he saw himselfe letted from vsing towards him any bountie worthy his greatnes bicause Bessus one of his captains had slaine him he was so displeased therwith that he caused the murderer to be punished albeit he was one of his familiar friēds with a most cruel death causing him to be torne asunder with two great trees bowed down by main strength one against another vnto each of which a part of Bessus his body was fastened Then the trees beyng suffered to returne backe again to their first nature with their vehement force rent asunder the body of this poore and miserable wretch Iulius Caesar was of such a curteous disposition that hauing conquered Pompey and all his enemies he wrote to his friends
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
reuenged or called in question after that peace and agreement togither is made otherwise there would neuer be any assurance of peace or end of periurie From the selfe same fountaine of the profanation of faith and custome in lying it being the propertie of vice to ingender another vice for a punishment of it selfe proceedeth that pernitious plague of kingdomes and Common-wealths I meane Treason hated of God and men wherewith periured persons being bewitched feare not to betray themselues so they may betray others also and their countrey Whereupon they become odious to euery one euen to those who vsed them to serue their owne turnes in disloyall and wicked actions and in the end they receiue the reward due to their execrable impieties For this is the common affection that men beare towards such people so to seeke them out which notwithstanding is not the propertie of a noble hart when they stande in feare of them as they that want gall or the poison of some venemous beasts afterward to giue them ouer and to reiect bicause of their wickednes If a man be called slothfull he may become diligent if talkatiue hold his peace if a glutton temperate himselfe if an adulterer abstaine if furious dissemble if ambitious stay himselfe if a sinner amend but he that is once called a traitor there is no water to washe him cleane nor meane to excuse himselfe Nowe let vs come to the examples of the Ancients and know what zeale they bare to fidelitie and hatred to periurie and treason as also what recompence commonly followed and accompanied such things and with what reward noble-minded men did requite those that were disloiall and traiterous Attilius Regulus a Romane of great credite being taken prisoner in the Carthaginian warre and sent to Rome vpon his faith to intreat about a peace and the exchange of captiues so soone as he arriued gaue cleane contrarie aduice in the Senate shewing that it was not for the profit of the Common-wealth to make such an agreement Afterward hauing resolued with himselfe to keepe faith with the enimie he returned to Carthage where he was put to death very cruelly For his eie-lids being cut off himselfe bound to an engine he died with the force of waking Demaratus king of Sparta being in Persia with the king against whome a great man of Persia had rebelled was the meanes of their reconciliation Afterward this barbarian king hauing his said Vassaile in his power would haue beene reuenged of him thinking to put him to death But the vertuous Lacedemonian turned him from it declaring vnto him that it would redound to his great shame not to know how to punish him for his rebellion when he was his enimie and now to put him to death being his seruant and friend A reason truly well woorthie to be marked but very slenderly put in vre at this day Augustus hauing made proclamation by sound of trumpet that he would giue 25000. Crownes to him that should take Crocotas ringleader of the theeues in Spaine he offered himselfe to the Emperor and required the summe promised by him which he caused to be paid him pardoned him withall to the end no man should thinke that he would take his life from him thereby to frustrate him of the promised recompence as also bicause he would haue publike faith and safetie kept to euery one that came according to order of Iustice although in truth he might haue proceeded and giuen out processe against him Cato the elder being in warre against the Spaniards was in great danger by reason of the multitude of enimies who sought to inclose him round about And not being then in possibilitie to be succored of any but of the Celtiberians who demanded of him 200. Talents which are 120000. Crownes in hand for their wages the Councell tolde him that it was not by anie meanes to be gotten presently but yet promised to furnish them with such a summe and that within any time which they would appoint otherwise that it was more expedient not to meddle with them But this wise and wel aduised captaine vsed this occasion to very good purpose by resoluing with himselfe and with his souldiers either to ouercome their enimies or else to die after they had agreed with the Celtiberians that the Romane glorie should not be stained by the falshood of their promises For quoth he to his souldiers if we get the battell we will pay them not of our owne but at the charges of our enimies but if we loose the victorie none will be left aliue either to pay or to demand any paiment There was no talke among the Councell of these noble Romanes how they might deceiue their enimies or those whose seruice they were vrged to vse but they determined rather to die than to be wanting in their promise Likewise we may note that as their enterprizes thus grounded had good successe so periurie and violating of right were through the vengeance of God pursued for the most part with vnhappie effects contrarie to the platformes and desires of periured and faithles men or at leastwife that themselues were speedily punished for their wickednes And therefore when Tissaphernes Lieutenāt to the king of Persia had broken a truce which he had made with the Grecians they gaue him thankes by his owne Herald bicause he had placed the Gods in whose name the truce was sworne on their side And in deede he smally prospered after that in his enterprizes Cleomenes king of Lacedemonia hauing taken a truce for seuen daies with the Argians assaulted them the third night after knowing that they were in a sound sleepe and discomfited them which he did vnder this craftie subtletie bicause forsooth in the foresaid truce mention was made of the day onely and not of the night Whereupon the Grecians noted this as a iust iudgement of his periurie and breach of faith in that he was miraculously frustrated of his principall intent which was by the meanes of that ouerthrow to haue suddenly taken the citie of Argos For the women being full of wrath and iust griefe for the losse of their husbands by the cowardly treacherie of this Lacedemonian tooke those weapons that were in the said towne and droue him from the wals not without great murder and losse of the greatest part of his armie Whereupon within a while after he became furious and taking a knife he ript his bodie in smiling manner and so died Caracalla the Emperor trauelling with his armie towardes the Parthians vnder pretence of marying the daughter of Artabanus their king who came for the same purpose to meete him he set vpon him contrary to his faith and put him to flight with an incredible murder of his men But within a little after being come downe from his horse to make water he was slaine of his owne men which was noted as a iust punishment sent from God for his vnfaithfulnes
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
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
the small and so consequently no agreement Besides this is out of doubt that all the subiects of an Estate stand in neede of a law as of a light to guide them in the darkenes of humane actions especially it is necessarie for the terrifieng of the wicked who might pretend some true cause of their ignorance or some probable colour of their wickednes or at least some shew why they should escape the punishment which is not imprinted in our hartes as things forbidden by nature Neuertheles it is not the law that maketh a right gouernment but vpright iustice and the equal distribution therof which ought to be surer ingrauen in the mindes of good kings and princes than in tables of stone And it is to small purpose to multiply Edicts and Decrees if they be not seuerely obserued yea the first signe that a man may haue of the losse of an estate is when there appeereth an vnbrideled licence and a facilitie in dispensing with good statuts and when new decrees are daily consulted of And if the estate be already troubled the heaping vp of lawes vpon lawes is no lesse dangerous for it than a multitude of medicines in a weake stomacke whereas contrarywise new introductions and abuses are then especially to be taken away and things brought backe againe to their first and ancient forme Histories teach vs that when edicts and decrees were most of all multiplied then did tiranny gather greatest strength As it fell out vnder the tyrant Caligula who published decrees of al sorts both good and bad and those written in so small a letter that men could not read them to the end that he might thereby snare those that were ignoraunt His successour Claudius made twentie edicts in one day and yet tirannie was neuer so cruell nor men more wicked than at that time Therefore let the lawes and good ordinances of an estate be inuiolable straightly kept not subiect to dispensation not fauourable to great men but common and equall to all and then shall the bond of ciuill societie bee surely tied Now where as I said that all nations haue libertie to prescribe and frame ciuill lawes for themselues my meaning was not to approoue certaine barbarous beastly lawes receiued of some people as those lawes which alowed theeues a certain reward which permitted the company of men and women indifferently and innumerable others more dishonest which are not onely voyd of all iustice but euen of all humanitie But these two things must be kept inuiolably in all lawes namely The ordinance of the law the equitie of it vpon the reason wherof the ordinance is grouuded Equitie is alwayes one and the same to all people bicause it is naturall Therefore all the lawes in the world of what matter soeuer they are must meete in the same equitie Concerning the ordinance of the law bicause it is ioyned with circumstances no inconueniēce letteth but that it may de diuers among sundry nations prouided alwayes that they all tend a-like to the same marke of equitie Now seeyng the diuine law which we call morall is nothing else but a testimonie of the law of nature and of the conscience that is imprinted in all mens hartes no doubt but this equitie whereof we now speake is wholy declared and comprehended therein Therefore it is meete that this equitie onely should be the white rule and end of all lawes For as S. Augustine saith in his booke of the citie of God euery law that beareth not the image of the diuine lawe is a vaine censure And iustice is the end of euery law wel established which is the cause why S. Paul so greatly extolleth the vigor of the lawe calling it the bond of perfection Those lawes then which are squared out by this heauenly rule which tend to this ende and are limited out by this measure ought to be receiued and followed cheerfully albeit they differ from the Mosaicall law or otherwise one from another For many haue denied some amongst vs are yet of that opinion that no Common-wealth can be well iustly instituted and ordained if leauing the policie of Moses it be gouerned by the common lawes of other nations which is so absurd a thing and would be the cause of so great confusion in the policies of the world that there needeth no great store of arguments to prooue it vaine and friuolous Moreouer by that distinction of the law which we haue already set downe in our discourse it appeereth sufficiently that the opinion of these doters is grounded vpon a meere ignoraunce of the will of God The lawe of God forbiddeth stealing and diuers paines and punishments are appointed for the same in the policie of the Iewes according to the kind time and place of the theft The ancientest lawes of other nations punished theeues by causing thē to restore double that which they had stolne Those lawes which folowed made a distinction betweene open and secret theft others vsed banishment and some death The lawe of God forbiddeth false witnes-bearing which was punished amongst the Iewes with the same punishment that the partie falsely accused should haue incurred if he had been found guiltie In some other countries there was no punishment for it but publike ignominie and shame and in some also the gibbet Brieflie all the lawes in the world with one common consent how different soeuer they be tend to one and the same ende pronouncing sentence of condemnation against those crimes that are condemned by the eternall lawe of God onely they agree not in equalitie of punishment which is neither necessarie nor expedient There is some suche countrey that woulde speedily become desolate through murders and robberies if it did not exercise horrible grieuous punishments vpon the offenders in those crimes There falleth out some such time as requireth increase of punishments Some such natiō there is that standeth in need of some grieuous correction to be appointed for some special vice wherunto otherwise it would be more giuē than other nations He that should be offended at this diuersitie which is most meete to maintain the obseruation of the law of God would he not be thought to haue a malicious mind and to enuy publike benefite and quietnes For the conclusion of our present speech let vs learne that ciuil lawes and ordinances depend only of the soueraigne ruler that he may change them according to the occurrence and benefit of state affaires Let vs learn that all lawes must be referred to the infallible rule of the iustice and will of God and to the common profit of ciuil societie that he which commaundeth vs to obey magistrates not only for feare of punishment but also for conscience sake requireth of vs such obedience to their lawes and ordinances so that he is accursed that infringeth or contemneth them Therfore we must voluntarily submit our selues vnto them so that their
we consider that this tabernacle of our body which is weake vicious corruptible casuall and inclining to putrefaction is dissolued and as it were pulled downe by death that it may afterward be restored to a perfect firme incorruptible and heauenly glory shal not this certain assurance compel vs to desire earnestly that which nature flieth and abhorreth If we consider that by death we are called home from a miserable exile to dwel in our countrey yea in our celestial coūtrey shall we not conceiue singular consolation thereby But some man may say that al things desire to continue in their being For the same cause I say we ought to aspire to the immortalitie to come where we haue a setled estate which is not seene at all vpon earth How commeth it to passe that the bruite beasts and sencelesse creatures euen wood and stones hauing as it were some feeling of their vanitie corruption are in expectation of the iudgement day that they may be deliuered from their corruption and yet we that haue some light of nature boast that we are illuminated by the spirit of God lift not vp our eies aboue this earthly putrefaction when we talk of our beeing But what shal we say of those men whose number alas is very great who quenching all natural light opposing themselues directly against the testimonies of truth which presse their consciences sound daily in their eares dare yet doubt of yea impudently deny this day of iudgement and the change of this mortall life into a second which is immortal If the word of god so expresly set down for our assurance be of so litle credit that it wil not satissie them yet how is it that they are not conuinced by the writings of so many Ethnike and heathen Philosophers who make the immortalitie of the soule out of doubt by the consideration of the being of this life conclude a iudgemēt to come which bringeth perpetuall happines and felicitie to the soules of the blessed euerlasting miserie paine to them that are vnhappy Plato vnder the name of Socrates may serue for a fit teacher for such Epicures and Atheists that wil not heare the heauenly word of the almighty Frō whence commeth it saith he that we see so many wicked mē passe the course of their days in worldly happines and fclicitie and die in great rest quietnes whereas on the other side so many good men liue die in great afflictions most hard calamities The reason is bicause God doth not punish and chastise all the wicked vpon the earth to the end men may know that there is a iudgement to come wherin the vngodlines of such men shal be corrected Neither doth he recompence all good men with blessings in this world to the ende they may hope that there is a place in the other life where the vertuous shal be rewarded Likewise he doth not punish all the wicked nor reward al good men here beneath least men should thinke that the vertuous folowed vertue in hope of a carnal earthly reward or eschewed vice for feare of punishmēts torments in this world For so vertue should be no more vertue seing there is no action that may cary the surname of vertuous if the intent of him that doth it be in hope of some earthly carnal recompence not for the loue of vertue it self that he may be accepted of God and so conceiue hope of eternal rewards in the other life Also he punisheth and correcteth some wicked men vpon earth rewardeth some good men least if good men only were afflicted the wicked suffred in quiet men might be brought to beleeue that there were no prouidence that the diuine nature had no care of vs so all men would giue ouer themselues to folow iniustice By the sequele of this speech Plato inferreth proueth that there is one God that hath care ouer his cretures that naturally euery spirit loueth him better that striueth to resemble him in manners fashiōs of liuing that reuerēceth honoreth him thā those that feare him not but despise him whose conditions are altogither vnlike his Moreouer he prooueth euidētly that good men in feare reuerence of the Deitie striue to imitate it by good works done to the benefit and safetie of others and contrarywise that the wicked despise God and all lawes both diuine and humane whereupon it followeth that God loueth good men and hateth the wicked And bicause we see that good mē are subiect to calamity ignominy in this world we must therfore vndoubtedly confesse that there is another life after this wherein good men are eternally rewarded the wicked punished Otherwise it would folow that God cared more for the wicked than for the good which were too absurd to graunt From hence that diuine Philosopher draweth this conclusion that the life of a wise man ought to be a perpetual meditation of death and that the very feare to die not any desire to liue is that which maketh death fearefull to them that know not the immortalitie of the soule Now then ought not these men to blush for shame that dare doubt of the second life and future iudgement when they heare this discourse of an Ethnike and Pagan destitute of that true light of God and sincere religion which is manifested to vs in Iesus Christ Truly nothing is more cleere in all the holy scripture than that as before the first day mētioned in Genesis all things were possessed of Eternitie so that there was neither time nor yeere nor moneth nor season but all things were in that Eternitie so when the last day shal come all shall be eternall for the felicitie of the good torment of the wicked But to returne to our speech of death the worde of God giueth vs to vnderstand of three kinds of death the one is the separation of the soule from the body with the dissolution of the body vntill the resurrection and of this is our present discourse The second is the death of sinne as it is said oftentimes that they are dead that nourish themselues in sinne The third is called in the Apocalyps the second death and sometimes eternal death vnto which the wicked shal be condemned in the last iudgemēt Therfore to cōtinue our speech of corporal temporal death if the doctrine of the sonne of God be neuer so little apprehended of vs by faith we shall see cleerely enough that the faithful ought to haue that in great request which to humane sense seemeth neither happie nor to be desired seeing it turneth to their saluation It belongeth to him that will not goe vnto Iesus Christ to feare death and to be vnwilling to goe to Christ is a badge of such a one as wil not raign with him What traueller hauing passed many dangerous wayes reioyceth not when he draweth neer to his countrey
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
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
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