and engendreth within vs an amendment of life readie obedience and loue towardes God and our neighbour giueth vnto vs the hope of eternal life and of obtaining what we ask at Gods hands rendreth our conscience peaceable maketh vs to perseuere in the good giueth vnto vs a boldnes to addresse our selues to the throne of grace bringeth with it selfe a constancie and pacience in all aduersities and comforteth vs cleane remouing away all feare anguish vexation of minde For this cause God is called by S. Paul in the beginning of his second Epistle to the Corinthians The God of mercie and consolation And in the sixth to the Ephesians he doth exhort vs to take vpon vs the shielde of faith wherewith we may quench all the fierie dartes of the wicked CHAP. 3. Properties of the truth and how much it is requisite in a Prince and Clergie SAint Paul recommendeth this trueth vnto vs as an especiall and principall part of the armour required to be worne by a Christian Knight and as a bulwarke against all assaults And most excelent is that saying in the 8. chapter of the prophesie of Zecharie where hee exhorteth Euerie man to speake the trueth vnto his neighbour and as the bodie bereft of the soule is nought else then stinking carrion so man depriued of this trueth is no better then a verie infection and filthie carkasse For this cause Plato in his commonwealth ordained for a lawe that aboue all thinges the truth might be preserued And Xenophon bringing in a good Prince vnder the person of K. Cyrus requireth especialy that he be founde true This was also the first lesson which Aristotle taught Alexander the great And Isayah setteth downe a King to reigne in Iustice and a Prince to rule in Iudgement being as an hiding place from the winde and as a refuge for the tempest And a byshop of Cologne declared to Fredoric the Emperour that the bare worde of a Prince ought to be of as great weight as other mens othes and that the trueth ought to bee his chiefest ornament The aunsweare which Charles the fift Emperour made vnto such as would haue perswaded him by no meanes to sende backe Luther being come vnto him vnder his safe conduit is greatly praised saying that though the performance of promises were cleane banished the face of the earth yet it should be kept by an Emperour Our Sauiour also in manie places of the Euangelistes commaundeth vs in any wise to keepe truth and nameth himselfe the sonne of Iustice and the essentiall truth On the other side the Diuell is called a lyer and the father thereof to the end that euerie one abyding in God who is the soueraigne good and hauing him for a father Lorde Sauiour and Protectour might be founde true and that we should not serue so wicked a murtherer and cruell deceauer as Sathan and that we shoulde abhor lying with which he onely serueth his turne to extinguish the light of the truth the onely life of the soule And Iob sayth that the wicked abhor the light they knowe not the wayes therof nor continue in the pathes thereof The Catholique Church is likewise called of S. Paul The pillar and grounde of trueth And Lactantius calleth it the fountaine of trueth house of faith and temple of God into which who so doth not enter is cleane shut vp from anie hope of eternall life For out of her is there no saluation to be found but euen as it fared with them that were without the Arke of Noah in the time of the flood And our religion hath beene founded vppon faith which dependeth of this truth which alone hath much more vertue than Cicero would attribute to Philosophie as in casting out of spirits remouing vaine solitarinesse deliuering vs from lusts and chasing away all feare For she teacheth vs the true seruice of God how to worshippe his mightinesse admire at his wisedome loue his bountie trust vnto his promises and rule our life according vnto his holie will She cleareth and giueth light vnto the course of reason thorough the knowledge of thinges and guideth our will vnto the true good and taketh away the clowdes of our vnderstanding as it is saide the North winde doth in the ayre And wee daylie see that the afflicted and wretched innocent taketh his greatest comfort in that the trueth is of his side And this truth causeth that parte of our vnderstanding wherein reason lyeth to rule and our will affections and like partes willingly obey thereto and suffer themselues to be gouerned therby And we may the rather be termed men in neare approching to God our patron For all the doctrine of the lawe tendeth to ioyne man through holinesse of life vnto his God as Moyses in Deutronomy sayth to make him leane vnto him For neither the worlde nor anie other creature can make man happie but he alone which made him man And thorough this truth are we deliuered from false opinions and ignorance and in al actions she is the light to guide vs frō stumbling and bringeth foorth all vertues And since that the end of Grammer is to speake aptly and agreeably and the end of speech societie of Rhethoricke to carrie all mens mindes to one opinion And of Logicke to finde out a truth amidst manie falshoodes all other artes doe likewise tende to this trueth And let vs make our senses to serue our vnderstanding and that vnderstanding of ours to serue him by whom it is and doth vnderstand And since this truth is a light her propertie is to chase away the darkenesse blindnesse and ignorance of our vnderstandings and to reioyce and comfort vs as the sunne rising doth to Pilgrims except they be such as our Sauiour spoke of who loue darkenesse more then the light which maketh vs to perceaue what hath beene hidden from vs. And men are more afraide to do amisse by day then by night and we are better able to guide our selues and can yeelde a better testimonie of what we haue seene as our Sauiour sayde in S. Iohn we speake that we knowe and testifie that we haue seene CHAP. 4. Extremities in the truth and how men may speake of themselues and of that which they vnderstande and that men ought not to publish anie writing but of their owne inuention and to some purpose nor to attribute to themselues the honour of a thing well done SInce that this trueth is approued to be a vertue she ought to hold a mediocritie to be set betweene two vitious extremities of either too little or too much as it is saide of the rest of the vertues which make them selues more apparaunt in gayning vnto themselues by those actions which consist in the middest of two contrarie vices as doeth the true tune among discords The excesse and ouerplus shal proceede of arrogancie pride vaunting disdain insolencie
vs hauing beene hitherto verie yl considered of the Spaniardes who for hauing exercised all their crueltie and inhumanitie which they were able to imagine against the poore Indians for the most part haue ended their liues most miserably as such as haue entreated of this historie more at large declare and that the same Spaniards counterfaiting as though they would instruct them in the trueth thorough their wicked life and excesse haue most estranged them from it and of a most populous countrie made a most horrible desert This trueth is called a vertue because they that vse to tel the trueth doe loue it and shee hath such a force that wheresoeuer shee is seene shee causeth her selfe to be the rather desired and loued Now since that our Creator of his pure grace performeth all the promises which he hath made vnto vs in the trueth whereof consisteth our assurance and saluation wee likewise ought to make good whatsoeuer in our christian professiō we haue promised to him seruing for nought els then our owne good quiet and happinesse And leauing all togither the Philosophers dalyings touching the true marke and knowledge of the trueth nor respecting their opinions who haue doubted of all things and helde for certaine that no man knew ought seeing how senselesse they were we wil wholie cleaue to common sense the onely meane betweene the senses and vnderstanding and will thinke that reasonable which we haue seene heard tasted and felt and so haue recourse to ech one in his science as Lawyers and others yeeld to Phisitions in their arte and runne to Astrologians when they woulde vnderstande by what meanes the Sunne is one hundred threescore sixe times greater than the earth and sixe thousande fiue hundred and fiue and fourtie times greater than the Moone albeit there be no appearance thereof at all And wil wholly followe the rules and maximes of Diuines who thorough the verie worde of God declare his will infallible trueth And herein it behoueth vs to shunne two faults which S. Augustine doeth thinke greatly hindereth the knowledge of the trueth to wit desperation presumption But most especially to haue a great desire to knowe it as a treasor and true science according to the exhortation of Salomon And humby beseeche at Gods handes that wee may learne and vnderstande it and let vs bende our selues thereto by readinge of good bookes and frequenting of Sermons and honest companie not imagininge wee see more then in deede wee doe see following the lesson of our Sauiour to the Scribes and Pharisees in the ninth of Saint Iohn and in the Chapter going before where he sayde to his disciples If you continue in my worde you verilie are my disciples and shall knowe the trueth So must wee heare the worde of God as beleeuing it and perseuering therein For thorough faith is our entrance thereto In this respect spake Saint Peter in the name of the whole in the sixth of Saint Iohn Master to whome shall wee goe thou hast the wordes of eternall life And wee beleeue and knowe that thou art the Christe the sonne of the liuinge God Saint Augustine likewise is of opinion that mans minde giuen to vice cannot be capable of the trueth Some haue writen that Saint Peter sayde that God did not couer nor hyde the trueth vnder a mountaine to the ende that none but such as toyled farre for her might finde her But as with the heauens he hath enuironed the earth and the hilles so hath he couered the trueth with the vayle of his charitie whereby whosoeuer will knocke at the heauenly dore might easily enter in Therefore it is a matter necessarie that who so will loue the trueth must first knowe her and louing her search her out and searching her must knocke at the gate of the heauenly loue our Sauiour hauing promised that Aske and it shalbee giuen you Seeke and you shall finde knocke and it shalbe opened vnto you And those of olde time haue set downe two principall partes to be especiall in man to wit his vnderstanding and his will which beeing once corrupted turne him cleane from the waye of trueth and leadeth him into an infinite number of discommodities and errours And all good things haue this nature and propertie that they be desirous not onely to bee knowen but likewise to bee beloued and coueted and the vnderstanding doth serue as a meanes to affection to shewe what it shoulde most of all pursue as hereafter wee will more at large declare CHAP. II. The definition of the trueth and faith CIcero writeth that the trueth causeth vs to speake assuredlie without chaunging of oughte which hath beene is or shall bee and that it is a vertue thorough which wee are enclined to speake no otherwise then as wee thinke The which definition Sainct Augustine followed in his Booke of true Religion addinge it further to bee a true signification of the voyce it is taken for the Gospel and the woorde of God the which as Dauid and Sainct Peter saieth is A lanterne to our feete and a light that shineth in a darke place And our Sauioure saieth that this trueth shall deliuer vs from the Worlde sinne and Diuell through faith which wee haue in him beeing giuen vs from God for righteousnesse and sanctification and redemption who came into the worlde to accomplishe the trueth of the promises of God who is as Sainct Paul saieth A light that none can attaine vnto to the which Christe Iesus doeth guide vs being the cleerenesse of the worlde and his reconciliation It is likewise taken for an inwarde integritie and a rule teachinge to liue well accordinge to the holye will of God And when Ezekias desired there might bee trueth in his dayes it is interpreted that thereby hee meant the continuaunce of a quiet and peaceable state And as the trueth conformeth wordes according to the meanyng of the hearte so doeth faith in the promises beeing a vertue which maketh our deedes aunswerable to our promises and a habite through which wee are enclined to perfourme whatsoeuer wee haue promised And our Sauiour in the Gospel of Sainct Matthewe saying that the weightie matters of the Lawe consisted in iudgement mercie and fidelitie by this word of fidelitie meant a trueth farre from anie disguising and treacherie And the Romanes in old time dedicated a temple to Faith the better to cause the people to keepe and reuerence it I leaue to the Diuines the definition of Faith which consisteth in the substance of that we hope for and in the knowledge of the good will of God towards vs of our reconciliatiō iustification founded vpon the promises freely giuen vnto vs in Christ Iesus which quickneth the soule and purifieth the heart maketh vs the children and sonnes of God causeth in vs a desire to walke holie and vnblamable taketh away the poyson abateth the sting of death
which carie an inscription in the front of manie remedies and excellent drogues but within there is eyther nought auaileable or else peraduenture some poyson which our Sauiour reproched the Pharises with that they clensed the outside but within was full of rauening and iniquitie And God in the 29. of Isaiah sayth This people commeth neare vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from me and their feare towarde me was taught by the preceptes of men The same did he cast in the Iewes teeth Matth. 15. Mar. 7. and in the 48. of Isaiah You turne your selues from me and make mention of me but not in truth nor righteousnesse It is not without cause written in Iob The hypocrites hope shall perish his confidence also shall be cut off and his trust shall be as the house of a spider Neither was it ill pictured of him who in the right hand put a tongue and in the left drewe a long a heart All deceites are likewise proper as Seneca writeth to a base and mischeeuous minde and to be detested of an honest man I would desire euerie one that meaneth to estrange himselfe from hypocrisie to consider his debt vnto his creator to wit to imploye himselfe and whatsoeuer is giuen vnto him our being our life our senses our speech our actions brieflie all that wee haue in vs or without vs for his seruice And that contrariwise we turne all things to our selues as to their end And if we make a regyster of our life what part thereof we giue to God to whom all is dewe And see howe much we are mooued if a body doe but speake euill of our friend and neuer regard nor care for blasphemies against God or iniuries against our neighbour being his image We deserue to be called the children of the earth as they were woont to call bastardes For we doe followe earthly thinges despising the spirituall for which we were created We must not thinke it strange if the Philosopher toke a light at noone day to seeke a man in the midst of a presse for the greatest part serue to vanitie and leasing and no whit obey vertue And if our eye sight could but enter so farre we should finde manie sauage beastes hidden in some men which make semblance to bee vertuous and yet will not confesse their fault to the Phisition who by their confession should the nearer approch to iustice according to the opinion of Aristotle the Diuines and other auncient writers which say that the confession of sinne is the remedie thereof S. Basill praysed the aboue sayde opinion of Plato touching the vniust that counterfayted to be iust and blamed that sayde in Euripides that he rather desired to seeme good then to be Dauid after he had declared the happinesse of them whose sinnes the Lorde had pardoned and couered addeth those in whose spirite there is no guile nor hypocrisie with which that faith which resteth in the heart not in bare countenance hath no acquaintance CHAP. 7. That those which loue the truth should shewe it by good workes and of the meanes which doe leade vs thereunto and of those which are farre from it OVr Sauiour sayeth that they which are of the truth heare his voice so consequently obey him And saint Iohn in his first Epistle after hauing shewed our inclination to sinne and that our sauiour Christ Iesus offred himselfe for our deliuerance and that he is our aduocate and also that faith in the mercie of God is ioyned with a loue and obedience he addeth that he wrote those things vnto them that they sinne not and he that sayth he knewe God and doeth not keepe his commaundementes is a lyer and the trueth is not in him For as Paul writeth we are deliuered from sinne to the end we should liue to righteousnesse and their sinnes are forgiuen that acknowledge and confesse them detesting and shunning them and hope for life eternall And to this end as well the law as the gospell tendeth that we liue no more in sinne but enforce our selues to followe truth righteousnesse and holinesse Yea the verie worlde was created for the vse of men that thereby they might glorifie God The promisses were giuen and Christ Iesus came into the worlde to the ende that by participating his so great benefites we should learne to obey God whose people we are called of him in his Church that euerie one should knowe how to possesse his vessell in holinesse and honour and not in the lust of concupiscence being iustified through him to the end we should serue thorough righteousnesse and not defile our bodies being his temple For The eyes of the Lorde sayth Ieremie are vpon the truth S. Iames writeth that they abuse themselues who boast that they haue faith and shewe it not by their good workes S. Paul also requireth that faith that worketh thorough charity for as much as the sonne of God appeared to the ende that they which are his should be clensed of all their filthinesse and required such disciples who renouncing them selues shoulde followe him not searching any more their owne pleasure but to obey God and dispose them selues to pacience long suffering and all vertues And we haue beene deliuered from the bondage of sinne to the end we should walke before God all the daies of our life in in holinesse and righteousnesse And the grace of God that bringeth saluation vnto all men hath appeared vnto vs and teacheth vs that we should deny vngodlinesse and worldly lust and that we should liue soberly and righteously and godly in this present worlde looking for the blessed hope and appearing of the glorie of the mightie God and of our sauiour Iesus Christ We be the temples of the holy ghost which we must not defile we are consecrated and dedicated to God and are not our owne nor darkenesse but light in God and therefore we ought to walke as children of the light and to liue and die to the Lorde to whom we appertaine And our sanctification is the will of the Lorde to the ende we should abstaine from all naughtie desires And S. Iohn saide in his first Canonicall that in this the children of light differ from the children of darkenesse in that they loue one another as members of one bodie and that they who haue hope of life sanctifie themselues since their God is holie And if we loue God in respect of the benefites which we receiue continually at his handes and beleeue that he is our prouident father it is vnpossible but we should manifest this loue by our obedience Dauid saide Mercie is with thee O Lorde that thou mayst be feared As if he woulde saye that the foundation of the feare of God is to knowe his great mercie And in respect of the accorde which is betweene trueth and mercie they haue euer beene ioyned together as in the
Psalmes 25.36.45.117 and 138. S. Augustine in his booke of confessions writeth that accursed is all our righteousnes if it should be examined and iudged without Gods mercie And saint Ambrose faith that a man should not glorifie himselfe as iust but in that he hath beene redeemed not in that he was without sinne but in that he hath pardon for it not that I shoulde aduaunce my selfe ouer other but in that Iesus Christ is my aduocate towardes his father hauing shed his precious bloud for me for he came into the worlde to destroye the workes of the Diuell to regenerate and iustifie vs not to the end we should be vnprofitable and without fruite but to exercise our selues in all good workes First to the ende that thorough them and the shyning of our light as our sauiour sayde Matth. 5. God might be glorified we stande more assured of our vocation and election and our fayth the more strengthned exercised and embrased as Paul wrote to Timothe 1. Cap. 1. that likewise our neighbours by our good example may bee mooued and prouoked to liue well 2. Cor. 9. and that we minister to the necessities of poore Orphanes Widowes and such as haue neede of our succour as members of one bodie Mat. 10. 25. and since that faith purifieth the heartes as S. Peter sayth Acts. 10. what faith I praye you can they pretende that are full of filthinesse enmitie and corruption and which are puffed vp with passions and disordinate affections This faith ought to regenerate vs and make vs newe creatures exempting vs from condemnation and clothing vs with the righteousnesse and spirit of Iesus Christ The which spirite can not abide in our heartes but it must worke that is to saye that it lighteth vs quickneth and guideth all our counselles thoughtes wordes and actions What is faith except we shewe it by our holy conuersation mortifying our concupiscences eschewing all vice and applying our selues to all vertue not onely abstayning from that which is euill but from whatsoeuer carieth any shew thereof Perseuering in this exercise euen vntill the ende of our life Nowe if we haue the feare of God and a good conscience how commeth it to passe that wee doe not abhorre any more to defile our selues hauing beene once clensed I haue washed my feete sayth the faithfull soule how shall I againe defile them For God hauing made an alliance with vs mutually requireth of all his children seruants and creatures an integritie of life And we must discouer a melodie and accord betweene the righteousnesse of God and our obedience And by this meanes we ratifie the adoption through which God hath receiued vs for his children And holinesse is the chaine of our coniunction which tyeth vs to God to whome wee ought to dedicate all our life as to the aucthor thereof And to say the trueth wee abandon our creator wantonly and disloyally and renownce him for our sauiour when wee deforme our selues in sinne where wee ought alwayes to aspire to a heauenly life and laye aside all earthly affections being raysed vppe with Christ Iesus as Saint Paule writeth and euen wee denye with Ieremie that hee hath receaued the trewe knowledge of God except we put of the olde man which is corrupt in his disordinate desires to put vppon vs the newe And to the Philippians hee requireth that our patient minde be knowen vnto all men The Lorde is at hande let not vs take care for ought but that in all thinges our requestes may be made knowen to God by prayers and supplications with giuing of thankes And the peace of God which passeth all vnderstanding shall keepe our heartes and senses in Christ Iesus Moreouer whatsoeuer thinges are true whatsoeuer thinges are honest whatsoeuer thinges are pure whatsoeuer thinges pertaine to loue whatsoeuer thinges are of good reporte if there be anye vertue or if there bee any prayse let vs thinke of these thinges And hee wrote to the Corinthians in his seconde Epistle Since wee haue receaued the promisses let vs clense our selues from all fylthinesse of the fleshe and spirite and growe vppe vnto full holinesse in the feare of God And to the Ephesians yee haue not so learned if you haue beene taught by him as the trueth is in Iesus And hee complayned greatly to Titus howe they professed to knowe God but by their abhominable workes denie him And our Sauiour sayeth in S. Matthewe that by their worke ye shall knowe them For such as followe not the good which they speake resemble monsters which haue but one mouth and one tongue but no feete nor handes at all He doth therefore falsly boast to knowe the truth if his life be not good and correspondent For the doctrine of trueth is not a doctrine of the tongue but of life And if for good cause the Philosophers were woont to be angrye with such as made profession of their art which they called the mystresse of life and in the meane time turned it but to a sophisticall babling and did euer esteeme wicked liuers and such as were couetous not worthye to speake as the Emperours Dioclesian and Maximian wrote that their profession and inwarde desire belide themselues howe muche greater reason haue wee to detest these bablers which onely content them selues to haue the Gospell at their fingers endes and in their life rebellious and seditious cleane despise the same Considering that the power and efficacie thereof ought to pearce the verie bottome of our heart and from thence to bee shewed in all our behauiours grace garmentes and all other our actions and comportmentes as Tertullian did wright We haue heretofore declared howe we ought to haue this ende before our eyes to tende to that perfection which God hath commaunded vs to wit an integritie which signifieth a pure simplicitie of the heart voyde of all faynednesse and contrarie to a double heart Euerie one ought thus farre to walke according to his might And it shall auayle much if to daye surmount yesterdaye And beeing entered into the listes we should enforce our selues to goe out to the verie ende assured to obtaine a verie greate prise To declare perticularlie euerie vertue would be too tedious in this Chapter but I will adde that which doeth most entertaine and delight some men in lying that is that they be too much louers of themselues and are verie forwarde for their particular profitte which doeth altogether blemishe their sight and hindereth them so as they can not consider the will of GOD nor his promisses For whatsoeuer wee deliberate couet and poursue ought to be ioyned with the good and profitte of our neighbour And wee must not be stirred vppe nor mooued with anie picke against the lawe of Charitie Saint Augustine in his first booke of Christian doctrine writeth that hee liueth excellently well which the least hee is able liueth to himselfe because the obseruaunce of
before that to the Earle of S. Pol was vanquished and all yl hap accompanied him euer after Hildebran otherwise named Gregorie the seuenth sware an accorde with the Emperour Henrie the fourth from whome as soone as he was departed he created Rodolph Emperour who afterwards was ouercome by the said Henrie and seeing his hand cut off said vnto the Bishops Beholde the hande which I did lift vp when I made the othe of fidelitie to the Emperour And anon after he dyed the said Pope was deposed put to flight Which ought to serue for an example to great personages to hold their promises I will not here forget what we haue seene of our time happen to Christierne king of Danemarke who for hauing broken his faith giuen to his subiectes was depriued his realme and afterwardes liued miserably for al the succours which he receiued from Charles the fift Emperour As also the histories recite of one Richard who caused his nephewes to be murthered and his neaces to be declared bastardes to make him selfe king of England but he was afterwarde vanquished and put to flight by one as then scarce knowen I omit sundrie examples set foorth by Boccace in nine bookes which hee wrote touching the misaduentures of notable personages which euerie one may reade And could here touch that which Plutarch writeth of Catoes opposing him selfe to the sacrifices which they would make for the victorie obtained by Caesar against the Almaines meaning that they ought to had deliuered it for them whome he had outragiouslie wronged and contrarie to the peace they had made with the people of Rome to the ende to cast vppon him alone the fault they had committed in violating their faith And without searching of any further examples thorough the folliciting of Cardinall Caraffe sent from Pope Paul the thirde thorough other mens ambition was there broken a most honorable truce and thereby a great warre vndertaken which had verie yll successe I passe ouer in scilence the great calamities ruynes dissipations disorders excesse losses dissolutions subuersions of states rauishments mischiefes happened in Christendome since thirtie yeres past thorough a dispensation which men take to vyolate their faith promise and Edictes And wee haue verie great occasion to beseeche God that hee will giue remedie thereto and hinder these defiances euill fortunes diuisions and stormes which as yet are like to happen And albeit that according to Bias opinion no excuse is to be receiued to make one able to breake his promise neuerthelesse he ought not to bee accused for a lyar who maye not lawfully keepe it for some iust occasion afterwardes happened vnto him As if a mad man shoulde demaunde the sworde which hee had giuen another to keepe or if a more mightie man shoulde oppose him selfe or if by that means another would attempt against his person or estate which did promise or if thee keeping of his promise should turne him to any great dishonor mischiefe errour fraude or any other preiudice not to be recouered For matters not alreadie in practise strange and newe require a newe counsell according to the saying of the lawers who euen dispense with a promise after an oth taken And often times men promise with an intent to accōplish that which lyeth not in their power through an indispositiō or matter fallen out of more great importance As the vowe and promise which Iephthe made ought to be otherwise interpreted And as Alexander did hauing promised he woulde slaye the first that should come out of the town killed an asse in lieu of him that led her as by equitie the rigour of a lawe is often times moderated And auncient men haue saide that Necessitie is the mother of dispensation It is likewise excusable if any preiudice or interest happen not thorough the not accomplishing of a promise CHAP. XI Effects of the truth with exhortation not to change the statutes or lawes and not to daunce vpon holydayes praise of French men a solution of that for which they are blamed IF the light of the truth take frō vs the vaile which blemisheth our iudgement wee shall modestly behaue our selues without any colour or disguising in our wordes habites or anie other our actions We shal knowe how we ought to render vnto God al reuerence obedience trust prayers actions of thankesgiuing and praise with peace in our spirits and how we ought to honour loue serue and succour all kind of persons We shal be readie to obey our King his lawes and Magistrates and wisely to commaund ouer subiectes wee shall haue sufficient of little magnanimitie easie accesse humanitie a nature not dissembling nor fained constancie in our counsels and enterprises with a resolution alwayes to do that which our duetie commaundeth we shall not be dissolute in pleasures nor insolent in prosperitie nor too much carried away with our passions wee shal contemne death and the dangers thereof in respect of a better life we shal lose no hart in aduersitie we shall rightfully followe what either is to be chosen or left treading vpon the thornes of this life without pricking vs and vpon Scorpions without feeling their venome as it is written in Ezekiel And would to God that al French men might so know the beautie of this trueth that they might become amorous thereof altogither cast off their lying vnconstancie to the end they might no more be cast in the teeth with not performing their promises that the citie of Paris might of euerie one be called the citie of truth as the Prophet Zecariah called the citie of Ierusalem and according to his vision God placed a woman in the middest of the Ephah named Iniquitie vpon the mouth whereof he cast a weight of lead because she should not escape Or as Philip king of Macedon assembled togither the most wicked persons and furthest from correction of al his subiects and put them into a town which he builded of purpose and named it Poneropolis that is the citie of wicked persons So that there mought be sent inclosed in some one place in France al such as do delight in inconstancie lightnes falshod against promise and trueth seditions lyings pilling extortion knauerie cousinage pernitious inuentions murthers reproches and periuries to the ende that the rest might liue in greater honor peace reputation credit Nowe standing not at all vpon the praise which proceedeth from the beginning auncestors of Frenchmen not being pertinent hereunto may easily be seen in the hystoriographers I wil thus much say for Frenchmē that if we consider their antiquitie pietie valour manhod courage humanitie mercie gentlenes dexteritie quicknesse of spirit and al other their vertues and perfections they giue place to no nation vnder the Sunne whatsoeuer but rather excelleth it as a Frenche man said to the Embassadours of Rome in Titus Liuius And there be diuers graue writers
were penned vp who if they once goe abroad dyd much harme and oftentimes men were constrayned to kill them In the time of Augustus one Fuluius for hauing disclosed a secret to his wife caused themselues both to be put to death And Quintus Cursius sheweth what great punishmentes the Persians ordained for the like Amasis king of Egipt sent vnto Pittacus one of the seuen wise men of Greece that was come to see him a mutton willing him to send backe that peece which he accounted as best and that which he iudged to be the worst in steede of the two peeces so differing hee sent vnto him the tongue as the instrument both of the greatest good greatest harme that might be and that therein as it is sayd among great wits consisted moste excellent vertues and notorious vices as it is written in the Prouerbs that death and lyfe are in the power of the tongue and that he which keepeth his mouth and his tongue keepeth his soule from tribulations Let vs then I pray you consider that we haue two eyes and two eares but one onely tongue and that to inclosed within the teeth and lipps betweene the braine and the hart seruing as their truche man hauing aboue it the instrument of all the sences the eyes the eares and the nose obedient vnto reason to the end she put foorth nothing before shee haue taken counsell of the sayde sences her neighbours and of the inward faculties of the soule which are the vnderstanding and reason placed within the brayne whereby we maye easely iudge how faultye they are who are so lauishe of their tongue before they haue fully pondred and considered what they ought to speake Homer blamed Thersites for too much speaking and praysed Menelaus because he spoke little The which Plutarque did of Phocion by whom it was wrytten that he spoke better then Demosthenes because when he spoke in few wordes he comprehended much matter The sayd Demosthenes likewyse termed him the knife of his wordes And was wont to say that such as knew much spoke little Pericles before he mounted into his cheyre was wont to pray vnto God that no word might escape his mouth that serued not to the matter he had in hand And Zeno reproched a great prater in that his eares was founded vpon his tongue And to an other he sayd he was borne of a druncken father for drunckennes is myxed with this vice that it causeth one to speake more then appertayneth The Pye in this respect was consecrated to Bacchus Certayne of auncient tyme sayde that wine descending into the body caused the wordes to ascende Ecclesiasticus called the comprehending of much in little speach good musique We must then set before our tongue the bulwarke of reason which hindreth flowynge and the slypperinesse of inconstancie And as ryders when they breake their coultes firste teach them to haue a good mouth and obey the brydle so ought we to teach our children to heare much and speake little Cato sayde of the Greekes that their speach came but from the teeth outwarde but the Romanes spoke from the hart as Homer wryteth of Vlisses and in his youth he sayde hee refrayned from speach vntill he knew how to speake well and that it was the propertie of Lelius to speake too muche And if there proceeded but this benefite vnto a man which had once gayned this reputation to bee accounted discreete in his speach and true that he is beloued of God and men hee is honoured and beleeued in what so euer he sayth he goeth with his heade lyfted vppe and contrarywyse he which is once caught with a lye or is a pratler is hated blamed and destitute of friendes looseth his credite and meanes to teach it were sufficient to make vs to embrace the truth and shunne lying And whereas Caesar in his commentaries founde fault with the french men because they receaued for certayne such brutes as ranne vp and downe and vncertayne aduertisementes whereof shortlye after they repented as before I touched it were very requisite that that order which he then wryteth to haue beene obserued were at this present practised that hee which had learned ought that concerned the state shoulde presentlye make relation to the magistrate and not speake thereof to anye other personne for that sayth hee we haue often seene by experience that men beeing light and ignoraunt easelye made them selues afrayde with false and counterfaite newes which ledde them to a resolution to vndertake matters of importaunce and daungerous as wee haue sundrye examples of our tyme and all histories are full of the misfortunes which haue happened to such as haue spoken enterprised and beleeued too lightly Moreouer in some cases to bee silent is as daungerous as if anye knowe anye conspiracie agaynste their countrey or kinge or anye that mighte greatlye preiudice their neyghboure they ought to discouer it To them lykewyse whose dutie is to teach Vertue and reprehende vice and to preache silence is forbidden both by GOD and the lawes And as Saint Ambrose learnedlye wryteth if we muste render account to GOD for euerye idle worde so muste we lykewyse for our idle scilence if at anye tyme wee haue omitted accordinge to oure duetye to instruct or correct oure neighbour there by beeynge able to tourne him from his euill waye or errour Wee must lykewyse consider the time and place to speake or hold our peace as it is written that Socrates being requested at a feast that he would speake of his arte had reason to aunswere it is not now time for what I can doe and that which the time now requireth can I not doe CHAP. 16. That as well of friendes as enemies one should learne the truth DIuers haue written that the better to discern trueth from falshoode it were requisite to haue either very entire friendes or enemies for these meaning to anger one do vpraide and blame whatsoeuer seemeth vitious vnto them and as out of a watche discouer suche imperfections as oftentimes men doe not thinke on and so are a meanes that they are corrected As Xenophon writeth that a wise man is able to reape his profite by his enemies And Philp king of Macedon said that he was bound to the Athenians which reuiled him because they were an occasion to make him the more vertuous and aduised and enforced hym all hys life long both in his actions and wordes to make them lyers And in truth they are a cause that maketh men contain theyr fashions and maners as in a straight dyet And this habit that one vndertake nothing vpon the suddaine cleane taketh away all occasion from our enemies of mocking vs or reioysing For this cause Scipio answering them that immagined the estate of the Romanes to be in verie great suretie the Carthagenians being ouerthrowne and the Acheens subdued said Nay now are we in greatest
Titus the Emperour was wont to say that because he did nothing that deserued blame or reprehēsiō he cared not for any lies wer made of him As also Fabius surnamed the most high answered some that rayled on him that a Captaine ruler in the field who for feare of speaking or of the opinion of the commons ceased from doing what he knewe to be profitable or to desist from a purpose fully deliberated of wherof he wel vnderstood the causes reasons ought to be esteemed more faint then he which feareth to proue his strength when hee seeth occasion giuen for his aduantage And chose rather that his wise enimy might feare him then the folish citizens should praise him that being wel aduised he cared not for being accounted too fearefull or too slack It is the lesson of Ecclesiasticus Set not thy heart vppon euery worde that is reported And Plato in Criton admonisheth vs not to regarde what euery man sayth but what he saith that seeth al things the truth And not without cause an auncient father said I wil lose the verie reputation of an honest man rather then not to be an honest man Cato was accustomed as Plutarque writeth in his life time to bee ashamed only for dishonest things but euer to despise what was reproued by opinion S. Augustine attributed the death of Lucretia to her imbecillitie as fearing the euil opinion suspition of the common sort And there is no enterprise or execution so right worthie of praise that is not subiect to the reproche detraction of the ignorant to the passions of the malignant enuious to rash iudgements For this cause in al our actions we ought to cōtent our selues with a conscience well informed And but that I feare I shoulde be too tedious I coulde alledge a number of most notable examples of the inconueniences that haue happened as wel to them of old time as of ours for esteeming more the iudgement of the ignorant then the truth Which detractions K. Demetrius was wont to say he cared not for not esteemed them better then a fart not much passing whether it made a noyse before or behind aboue or below Marius likewise spake wisely in Salust how no report was able to offend him because if it were true it woulde sound to his praise if false his life manners should proue it contrarie By this discourse I desire to impresse into the nobilitie a sound iudgemēt of true honor which is engendred but by vertue good deedes and to make them laye aside that foolish opinion which they haue of falshod vnder colour whereof vpon light occasion and offence they vndertake combates neuer regarding the lawes of God nature ciuil canonical priuate nor their owne saluation or duetie of charitie hazarding their liues soules goods friends for that stale infected passionate fantastical tyrant termed honor neuer embrasing such meanes of concord as the lawes commaund And remaine so stubborne blind that whereas the true honour consisteth in obeying God and his laws in mastering ones passions in louing forgiuing succouring ones neighbour they make it to be in disobeying of God his holie lawes going about to diffame destroy murther their neighbours render themselues slaues to their owne choler And how can that be honorable which God forbiddeth detesteth condemneth to eternal death And also to be meeke peaceable reconciled to ouercome wrath and passions to aproch neere vnto God through his clemencie and mercie which are the actes of vertue and of true Christians how can these I say breede vnto the nobilitie either dishonor or infamie Considering that by the auncient discipline of warre it was adiudged dishonest worthie of punishment if one combatted with his enimie without his Captaines leaue or if he left the place giuen to him in gard And the auncient Emperors and Kings esteemed it a point of greater magnanimitie and nobilitie to pardon and commaund ones selfe then to be reuenged as a murtherer of himselfe to laye open his owne life to euident peril Wee proceede all of vs from God our creator not of our selues into his handes wee ought to put all our reuenges as hee himselfe willeth vs and not to make our selues the accusers Iudges and hangmen of him whome wee pretende to haue cast an eye vppon the shadowe of this delicate honor as I haue els where touched for the importance of this pernitious error CHAP. XIX That without the trueth there is nought else but darknes and confusion and how much the Philosophers haue laboured to find it out how farre wide they haue beene of it HE made no bad comparison in my opinion that said that pollicies gouernements and kingdomes were like an emptie lampe or lanterne and that the trueth was the match with the oyle and the waxe or the tallowe that gaue the light for without this Sunne shine of trueth there is nothing but darkenesse and disorders in this life and we may say with the Prophets that without it the people remaine lying in darkenesse and in the region of the shadowe of death And with Ieremie that the wise boast not in his knowledge nor the strong in his force nor the riche in his wealth but that all our glorie bee to knowe him which is the verie trueth for whatsoeuer men maye alledge vnto vs of victories tryumphes honours eloquence force and other gyftes and graces they are nought else if this trueth bee taken awaye but as if one shoulde sayle in a darke nyght among the floodes rockes and tempestes of the sea and in the ende prooue a sorrowfull tragedie Sainct Paul iudged all thinges to be doung in respect of this knowledge and the excellencie thereof which hath lyen hidden manie ages and made most clearely manifest thorough our Lorde and Sauiour Christ Iesus who hath imparted vnto vs the heauenly treasures and hath beene made for vs iustice righteousnesse life sanctification and redemption And albeit the Philosophers of olde time attayned not vnto this light yet did they not cease to pursue the shadowes thereof of which in parte wee entreate leauinge vnto the Diuines the deepe insight into this light and maiestie of the essentiall trueth The sayde Phylosophers as Socrates Plato Democritus Aristotle Plinie Architas Tales Tianeus an infinite number of other haue made verie farre long voiages the better to be instructed in this trueth in the knowledge hereof to the end they might not ouerlightly beleeue or speake out of purpose The said Tales being demanded what distance there was betweene the trueth and a lye aunswered as much as betweene the eyes and the eares as if he would haue said that we may boldly declare what we haue seene but that often times one is deceiued trusting vnto anothers report And albeit the said Plato Aristotle and other Philosophers haue written many notable
things concerning the vertues yet haue they not declared at whose handes they ought to be demaunded nor whither they ought to bee referred neither haue they knowen the beginning of the corruption of mans nature nor the remedie of al euils which is reuealed in the Gospel by the knowledge of the trueth and the adoption of the Christians the remission of sinnes and the promises which giue vs a certaintie of the fauour blessing and good will of our good God whereof ensueth a good conscience hope and peace in the spirite which consumeth all the greefe and sorrowe as the Sunne doth the morning dewe And there is none of the said Philosophers except Plato which was able to set downe that the soueraigne good of man was to be ioyned with God but he had no tast at all what this coniunction meant nor the meane to attaine vnto it And as touching the comfortes of the Philosophers the complaint which Cicero made in his Epistle to Atticus is true that the medicine is not of force enough for the disease that neither the discipline learning nor bookes ought profited him Which a body cannot auerre by the holy scriptures as Dauid saide that hee was quickened comforted instructed that they gaue light to idiots And there is another manner of efficacie then the drougg which Homer called Nepenthes which he said was able to keep one from smelling yll sauours charme greefe vnderstanding therby a discreate speaker one able to apply himself to the present affections times affaires as more at large we haue before declared Which maketh me to disproue the opinion of Seneca which attributeth it to god in that we liue but in that we liue wel to Philosophie which in deede ought rather to be referred to God the aucthor of all good Horace spoke as ignorantly writing that God gaue him life riches but that he furnished himselfe with a good and right vnderstanding For God causeth the eye to see the eare to heare and giueth the right iudgement both to will and to perfourme as S. Paul sayth and he disposeth the pathes intentions of men This word Philosophie hath beene interpreted for the loue of wisedome and Aristotle in his second booke of his Metaphisicks taketh it for the knowledge of the trueth Many haue noted great varietie ambiguitie vncertaintie in the doctrine of Aristotle and that he was ignorant of the most excellent things of nature vsed verie necessarie demonstrations The which men in time past wel marked picturing behind his portracture a woman which had her face couered with a vayle named Physis that is to say Nature And it is no maruaile at al if all of them were not able to attaine to those supernaturall things since that the most excellent treasors of nature were concealed from them The which ought to make vs admyre at Gods speach in the fiue last Chapters of Iob discoursing of the mouings of the heauens force of the starres of the earth founded vpon the waters of the waters hanging in the middle of the worlde and sundry other wonders which a body may perceiue able to declare the knowledge of man to be verie ful of ignorance S. Augustine compared the life of the ancient Pagans which were accounted so wise vertuous to a wandring course their argumēts to a glasse which is shining but verie brickle Concluding it better to halt in the way of truth then to runne lightly without it He wrote likewise that their vertues were impure imperfect because there is nothing good without the soueraigne good And where there is defect of the knowledge of eternal life there vertue is false mens intentions go awrie And there is no man that can haue any quietnes of conscience but through the promises of God from which they were shut out also by the inward obedience required of God by trusting in him by repentance righteousnes iustification of the faithful by the free forgiuenes of our sinnes by hope patience confidence in aduersitie confession giuing of thanks by referring al things to the glorie of God to charitie And S. Chrisostom vpon the first to the Corinthians fourth Homelie cōpareth the subtile disputations of the Philosophers to cobwebbes which breake rent asunder with the wind speaking of a happy life were neuer able to attaine vnto it and as S. Paul writeth professing themselues to be wise they became fooles And not without cause Socrates in Plato lamented that the Philosophers studyed more the contemplation of nature knowledge then to liue well or giue good precepts And towards the end of the treatise of his lawes as through a diuine inspiration he giueth hope of the comming of one more excellent more redoubted and more holy then any man whose office was to open the secrete places of truth and the hidden fountaines who should be folowed honored of al men which surely could not be vnderstood but by our Lord Iesus Christ which is the waie the truth and the life S. Chrisostome setteth downe in the ranke of Philosophers Aristides Cato Solon Lycurgus Epaminundas sundrie other who besides their knowledge were excellent in matters of state gouernement as was our lawyer Vlpian and studied more to do good to euery one then to bee conuersant in contemplation For the Sophisters counterfait to be wise in deed their ende is but glorie and proud boasting And S. Augustine thought that all Philosophers were rather giuen to the seruice and searching out of the intelligences seperate which we call angels diuels and which they called gods and spirites then of the true God albeit they confessed there was one only almightie father of the Gods and men And it is easie to gather out of their writings how they confessed one only God in three persons the Father the Sonne the holy ghost and other Articles contained in the Apostles Creede to conuict Atheists and Epicures withal CHAP. XX. Of disguisings done to Princes and what is their duetie for their honour and quiet of their subiects and of the miseries of the wicked of the obseruation of ordinances and of that which maintaineth or altereth an estate PRinces were ordained of God to be fathers protectors and shephardes ouer the people cōmitted to their charge to serue to maintaine their libertie and to defende them against all iniuries and to shewe them good example to entertaine iustice and peace to cause vertue learning sciences and good lawes to flourish to prouide for the instruction of youth to esteeme of the good and chastice the wicked Plato did write following the fixion of Homer that children born of Kings were composed of a pretious masse to be seperate from the common sort And it is saide of Scipio and certaine other great personages that they were descended from a
rebuked vice Sundry Emperours haue done the like We haue sundry examples in the scriptures of Baasha for killing the Prophet Iehu because he tolde him the truth Likewise of Achab Asa Ioas and Ozias 1. King 22.2 Paral. 18.16.24 26. of Sedichias of Ioachim and of the princes of Iuda Ierem. 23.32 38. But as the wise man saith in the Prouerbes in the end he shall be conned more thanke which rebuketh then he that deceaueth by flattery Notwithstanding euery man according as his vocation the times the persons and places will permit him ought to declare the truth to such as he seeth neede with an intention to profit instruct thē without any choler disdain immodesty or other passiō mingling with the bitternes of reprehension the sweetnes of some praises A man ought likewise to consider that the egernes and sharpnes of biting wordes especially spoken to one that is in aduersity profiteth nothing being a kinde of incontinencie of a tong mingled with malignitye and a will to iniury carrying a very declaration of enmitye which is the cause that they which vse it hurt them selues As did Antiphon about Dyonisius the tyraunt where a dispute beeing helde betweene them what brasse was best he aunswered that whereof the Athenians made the statuas of Armodius and Aristogiton for this soure aunswer caused him to be put to death And as Plutarque sayde in the life of Phocion euen as the honye which is sweete of his owne nature engendreth greefe and payne beeing applyed to partes infected so doe true admonitions the more prouoke such as are in misery if they bee not well sweetned and mingled with pitye and consolation Clytus an auncient Captaine of Alexanders maye serue for an example who was slayne for vsinge too arrogant an admonition In lyke sort one ought not at the boarde to vse such reprehensions as make men knitte the browes forgetting the occasion and place of pleasure and there is required a dexteritie as it is written of Socrates who beeinge desired at a feaste to speake and discourse of his arte it is not now time sayde he to discourse of what I knowe and in that for which the tyme now serueth I am no whit skilfull in And when Damaratus was arryued in Macedonia during the time that king Philip was fallen out with his Wyfe and Sonne the kinge hauinge saluted and embraced him demaunded of him if the Greekes agreed well one with an other Demaratus who was verye familiar with him aunsweared it becommeth you very well O kinge to enquire of the concorde of the Athenians and Peloponesians in the meane time suffer your owne house to be so full of discord and diuision A captiue which the sayde Philip caused to be solde to him that woulde giue moste bad him in his eare to let downe the fore part of his robe because hee shewed what was not comelye to bee discouered the whiche was the cause of his deliuerie An other beeing taken for a spie sayde vnto him that he came to espie his follye in that without necessity he put both his realme and life in hasard Some haue compared reprehensions to the remedies of the splene which ought to be souer and sharpe so truth told in fit oportunitie is profitable and is of such force as Eschines saide that shee surpassed all the cogitations of man And Menander wrote that shee commeth into light although shee be not sought for and defendeth her selfe easely against all the deceates craftinesse and wilines of men And in the disputation that was held before Darius truth was found the greatest and most strong for euer S. Augustin in the citie of God lib. 2. c. 19 calleth her an eternall victorye and in the question 108 ex vtr he sayth that It is better to be ouercome of the truth then to be willing to surmount her in vaine To which purpose may very well serue the summarie description of the table which Apelles painted after he was eschaped out of a false accusation and an extreame daunger He had pictured a Iudge with the eares of an Asse hauing on the one side two Ladies Ignoraunce and Suspition before him stood false accusation with a countenaunce full of rage and furie holding in the left hande a burning torche and with the right pulled a young man by the heare lifting vp his eyes and handes to heauen neare vnto whome was a man painted looking pale earthly and a squint which was enuie two damsels followed false Accusation named Treason and Deceat behind whome stoode a Ladye all wailing and mourning which was Repentaunce which fastened her eye sight vppon a verye fayre Lady intituled Truth declaring by this picture to all Princes and Iudges that they ought not too lightly to beleeue As Alexander closing one of his eares to an accuser sayde he kept the other for him which was accused And it was commaunded Moyses straightlye to forbid the children of Israell lying false accusation and malitious detraction and cause them to keepe iustice equalitie and truth I will not heare omit the aduertisement giuen by wise Plato commended so much by Plutarque that when one founde anye committing anye fault he ought to discende into him selfe and say priuatelye vnto him selfe Am not I such a one To the ende wee may auoyde the like errours When in like sort we woulde iustifie our selues for anye reprehension we mought praye him that did it to reserue that freedome of speach againste he committed a fault him selfe And it was not sayde amisse of them of olde time that the beginning to liue well and repulse ignoraunce was to be reprehended mocked and blamed Sainct Basyl for this cause named reprehension the healing of the soule and in the Prouerbes 25. it is called an ornament of fine gold And in the 29. it is written a man that hardeneth his neck when he is rebuked shall suddainly be destroyed can not be cured And Dauid Psal 41. sayd that it was like the precious baulme We read euen of the Emperours Philip Theodosius and Valentinian that they did great penitence after they were admonished as also did Dauid and other kinges being reprehended by the Prophetes And Sainct Augustine in his booke of recantations acknowledged how he had erred But as Plato sayd that Speusippus corrected other by the example of his owne life so men ought to esteeme those reprehensions that are made without a word speaking thorough a single life irreprehensible and vertuous CHAP. 24. That anger hindereth the truth of the euilles which it bringes with it and of the meanes to resist it PHisitions esteeme the sicknesse very daungerous when the face is disfigured The which we maye saye of choler which altereth the countenaunce speach and all the sences of man It hath beene termed a fury darkning iudgement And as in the darke a man is not able to discerne his kinsman or friende from his enemye so amidst the
and lawes to runne in contempt And both the one and the other is to be founde fault with if it be not tempered Saul was reprehended of God because hee slewe not Amelec And the Prophet sayd to Achab that he should die because hee had pardoned Benadad the King of Siria who had deserued death as also because he caused Naboth to be murthered The holie scripture doth also teache vs that the wrath of God is appeased by the punishment of the wicked and that his vengeance extendeth ouer all people for their iniquitie and contrariewise his blessing doeth spreade it selfe vppon whome soeuer hee chasteneth The wicked shalbe afraide and kept backe but the righteous shal bee preserued from the contagion of them that worke iniquitie For this cause the booke of the lawe founde againe in the time of Iosias is called the booke of the alliance of the Lorde the which hee commaunded the Priestes to deliuer to the King Samuel followinge this rule put it into the handes of Saul and according vnto the tenure thereof Iosias yeelded himselfe the feodarie and vassal of the Lorde Likewise the lawe which was giuen in the Arke was called the couenant of the Lorde And Salomon saide vnto God Lord thou hast chosen mee to raigne ouer thy people and to iudge ouer thy sonnes and daughters For this cause our Kings were euer willing that none should regarde the pardones they yeelded if they were grounded vppon so yll a foundation As also Micheas the Prophet detesteth and curseth in the name of God all such as obey the wicked ordinances of Kinges who for this cause haue had especiall care and commaundement to administer iustice esteeming themselues rather armed with the sworde to chastise the wicked then to repulse their enimies and are the ministers of God for the peoples benefite as the Apostle sayeth And to this ende they establish good and learned Iudges in all places that are voyde of passions if they followe the lawes otherwise they shoulde bringe into the flocke the Wolfe which they ought to chase away and render themselues culpable of the death of those innocentes that such pardoned men shoulde kill and so grace should neuer be without crueltie CHAP. XXVI The definition of Lying THE Philosophers were neuer wont to content themselues in declaring the propertie of vertues except they opposed vnto them their contrarie vice to the ende that the lothsomnes thereof being wel regarded the other mought be found more agreable So haue we of purpose discoursed of the trueth before we com to shew the vice of lying the which we may define by a contrary significatiō vnto the truth whē one speaketh of things vncertain contrarie to that which one knoweth making thē seeme other then they are S. Augustin writeth to Cōsentius that it is a false significatiō of spech with a wil to deceiue And when one speaketh more or lesse then is in deede it is a member of iniustice turning topsie turuie all humane societie and the amitie due vnto our neighbour for since that speach is giuen vnto vs to make manifest what we thinke and to instruct his vnderstanding of whome wee speake It is a foule fault to abuse it and to behaue our selues in other sort towardes our neighbour then we willingly woulde he shoulde towardes vs for as much as hee which desireth and expecteth from vs the trueth is deceiued and led into an errour and hauing afterwardes in time discouered the lye he will no more beleeue vs and wee shal lose the meanes to be able to instruct for euer For lyars only gaine this that albeit they say and speake the trueth yet shal they neuer be beleeued And in the holy scripture idolatrie hipocrisie superstition false weights false measures and al cosinages are called lying to the end that by so disformed a name we should the rather eschewe them The lyar is detested of God and called double of heart and toung because he speaketh one thing and doeth an other And for verie good respect sundrie of the auncient doctors haue written that the trueth being depraued there are ingendred an infinite number of absurdities heresies scismes and contentions And Socrates was wont to saye that it proceeded from a good will to enforce it selfe to remoue the foolish opinions of men and that it was not possible for him to approue a lye nor to dissemble the trueth And Homer writeth of the great and valiant Captaine Achilles that he did more hate and abhorre lying then hell or death And it is written in the olde and newe testament that God doeth abhorre all lying and that the true are gratious in his sight yea that a theefe is better than a man that is accustomed to lye And lying is contrarie to nature ayded by reason and seruaunt or handmayd to the trueth It is writen in Leuiticus Yee shall not steale neither deale falsly neither lye one to another CHAP. XXVII The effectes of Lying PHilo in his first booke of the contemplatiue life setteth downe all kind of wickednes to proceede from lying as all good doth from the trueth And if wee wel consider the causes of the seditions troubles heresies and quarels which alter whole estates publike quiet and mans conuersation we shall finde all to proceede from the infected fountaine of lying And that Achab and the most part of the Kings of Israel the Emperours Nero Commodus Maximinus Iulius Valencius and sundrie other as well of olde time as of ours haue thereby beene ruyned Gehazi the seruant of Elisha was stroken with a leprosie Ananias Saphira fell downe dead Haman was hanged on the tree he had prepared for Mardocheus The hande of Ieroboam was dryed vp Craesus King of Lidia draue awaye Solon reiecting the trueth he had tolde him which for all that afterwardes saued his life and Dionisius the tyrant of Sicil not being able to make his profite of that which Plato had declared vnto him nor to wash away the stayne of tyrannie was constrained in his banishment to confesse that that which he had hearde of Plato made him the better able to carrie so great a change Thorough a lye Ioseph was cast in prison and S. Chrisostome sent into banishment and an infinite number of other holy and great personages haue beene maruelously afflicted and manie realmes and common wealthes haue euen had the verie beginning of their ruine from thence The saide Chrisostome in the 28. Homelie vppon Iohn sayeth that nothing is so vnfirme or vnconstant as lying for what ayde or piller so euer it can come by it weakeneth so as it causeth it to fall of it selfe CHAP. 28. The punishments of Lying IT is written in the Prouerbs He that speaketh lyes shal not escape and in the booke of wisedome The mouth that speaketh lies slayeth the soule and in Ecclesiasticus The condition of liars are vnhonest and their shame is euer with them
this worlde We must remember howe Saint Paule prayeth vs to be reconciled to God to watch and be sober and to liue well whyle we haue the light and while it is called to daye not being able to assure our selues thereof in time to come And that wee may the better be brought thereto we must shunne all lewde companies and euill liuers and acquaint our selues with persons which haue the feare of God as Saint Paule warneth vs yea in no case to medle with men of euill life Let vs not then be Christians in name onely as we haue before declared and let vs be patient in aduersitie modest in prosperitie in our dewtie temperate in our life iust charitable towardes our neighbours towardes the poore sweete and tractable in our conuersation louing peace integritie and truth beseeching to this ende by earnest prayers the ayde of God thorough his holy spirite and imagining that wee are alwayes in the presence of God his holy saintes and Angels And since that we are the heires of God and coheyres with Christ Iesus the temple of the holy Ghost and fellowe Bourgeses with the saintes and seruantes of God let vs be ashamed to defile that temple and holy companie thorough the lewdenesse of our life And call to minde ouer and besides that we finde so much marked in the holy scriptures the excellent vertues of the heathen as the innocencie and abstinence of Aristides the integritie of Phocion the holinesse of Socrates the charitie of Cymon the tēperance of Camillus the thriftinesse of Curius the vprightnesse grauitie iustice and fayth of the Catoes yea the sobrietie of the very Turkes and an infinite number of examples so much recōmended vnto vs the which may make vs blush as our Sauiour said vnto the Iewes that they of Sodome Tyre and Sidon shalbe better entreated then they except they repented and amended their liues I knowe that therein lyeth great difficultie but a man must surmount all for the good that ensueth theron and as Cursius writeth Phisitions cure the greeuousest diseases by bitter and sharpe remedies And Cicero wrote vnto Octauian that men neuer applye salues to greeuous woundes but such as doe as much smart as profite And there is no good without paine Cicero likewise in some places and Plato in his Phedon in Gorgias and in Axiochus describe the strange kinde of punishmentes that are prepared for the wicked in the gayle of vengeance which he calleth Tartarus a place of darkenesse and torments and that the good are heaped vp with all happines prosperitie and sent to paradise or a garden which he setteth foorth to be the most pleasant that may be and termed to be the place of iudgment and the field of truth And in the tenth of his commonwealth he writeth that neither the paines nor rewardes in this world are ought either in number or greatnes in respect of what ech of thē are in an other life Whereof we are better certified in the holy scriptures to the end we should be reconciled vnto God without differring or longer wallowing in the filth of sinne for which we ought most earnest to beseech of him pardon disposing our selues wholy to obey him since that he is our father rendring vnto him all homage fealtie for whatsoeuer we hold of him in cheife calling vpō him in all our busines And since that he hath pomised to heare and prouide for all let vs not abuse his bountie but in dewe time reconcile our selues vnto him as Saint Paul exhorteth vs. I will not here forget the exhortation which our Sauiour maketh in Saint Luke Cap. 12. howe wee should haue our loynes guirde about and our lightes burning to be readie at the instant to performe what hee commaundeth vs our fayth being alwayes accompagned with this readie obedience as we see by experience in Abraham the father of the faythfull and in sundrie other whose names are celebrated in the 11. to the Hebrewes howe they left all respect of commoditie as soone as they were called This is that which we beseech at Gods handes in the Lords prayer that his will may be done in earth as it is in heauen as much to say as that he giue vs grace to be so prompt and ready to do his will as are the Angels that are in heauen who no sooner receiue any cōmandement from god but at the instant put it in execution For since that God is our soueraygne Lord which cōmandeth nothing that is not reasonable for their profit whom he will imploy in his seruice we ought not to cōsult or descant if we shuld obey what he cōmaundeth nor be more slacke or slowe to accomplish his will then are his creatures without soule which as it is written in sundry of the Psalmes and Prophetes leaue no one iot to doe in whatsoeuer their creator commaundeth them Our Sauiour Christ in Saint Luke sayde vnto him that was so readie to followe him marie vppon condition that he mought first goe vnto his owne house and take his leaue of such his friendes as were there No man which putteth his hande to the plough and looketh backe is apt for the kingdome of God And we must not as we haue sayde let slippe the oportunitie to doe well or receiue that good which God presenteth vnto vs when it is offred but to serue him readily for feare least if it be once lost it be no more possible to recouer it being as olde writers report bawlde behinde and not able to haue any fast holde layde thereon This is that which our Sauiour sayde speaking vnto the Iewes Yet a little whyle is the light with you walke while you haue light least the darkenesse come vppon you for he that walketh in the darke knoweth not whether he goeth Which afterwardes they had by experience good proofe of For by reason that they did not receiue this light which was then offered vnto them they were thereby depriued therof became most miserable not knowing the time of their visitatiō hauing reiected those benefits which God was willing to haue bestowed on them We reade in S. Matth. cap. 22. that such as were inuited to the marriage of the kings sonne excused themselues some alleadging their marchandise other their domesticall affaires other hinderances to be the cause The king being extremely angry with them for that they so little regarded the fauour honour which he had offred thē pronounced thē vnworthy of his liberality neuer after to be receiued into his house And in the 24. chap. of that gospel mention is made of the euil seruant which saide in his heart My Master doeth differ his comming let vs drinke eate and be merrie and in the meane time that hee was so carelesse came his maister and put him in the ranke of hipocrites where there was weeping and gnashing of teeth the which teacheth vs by no meanes to be slothfull as we haue in Ieremiah
al things to detest it to vse liberalitie to the ende they may prouoke drawe euerie man to embrase the good happines of their estate holde men still diligent in their seruice in the duetie of good men And as Salust rehearseth Bocchus the king of the Getules had reason to tell Sylla that it was a lesse shame for a king to be ouercome by armes then by courtesie And before hee wrote of the same Sylla that hee neuer willingly woulde receiue a pleasure at the handes of any except he mought verie speedily requite them and neuer asked his owne of any studying aboue all thinges to make multitudes of nations fast bound vnto him CHAP. XXXV That lying hath made Poets and Painters to be blamed and of the garnishing of houses PLato wrote that Poetrie consisted in the cunning inuention of fables which are a false narration resembling a true and that therein they did often manifest sundrie follies of the gods for this cause he banished and excluded them out of his common wealth as men that mingled poyson with honie Besides thorough their lying and wanton discourses they corrupt the manners of youth and diminish that reuerence which men ought to carrie towards their superiors and the lawes of God whom they faine to be replenished with passions vice And the principall ornament of their verses are tales made at pleasure foolish disorderly subiectes cleane disguising the trueth hystorie to the end they might the more delight and for this cause haue they bin thrust out of sundry cities Among other after that Archilocus came into Sparta he was presently thrust out as soon as they had vnderstood how he had writtē in his poemes that it was better to lose a mans weopens then his life forbad euer after al such deceitful poesies Hence grew the common prouerb that al Poets are lyers And it was written of Socrates that hee was yl brought vp to poesie because he loued the truth And a man mought say that this moued Caligula to cōdemne Virgils Homers books because of their prophane fables which S Paul exhorted Timothie to cast away Plutarque telleth of a Lacedemonian who when he was demanded what he thought of the Poet Tirteus answered that he was very good to infect yong mens wits And Hieron of Siracusa condemned Epicarinus the Poet in a great fine because in his wiues presence he had repeated certaine lasciuious verses And Viues writeth that Ouid was most iustly sent into banishment as an instrument of wantonnesse He which first inuented the Iambique versifying to byte and quippe was the first that felt the smart And Archilocus the Poet fell into confusion through his own detractions as Horace and sundry other haue written and Aulus Gellius reporteth that Orpheus Homer and Hesiodus gaue names honours to the gods And Pithagoras saide that their soules hong in hel vpon a tree still pulled of euery side by serpents for their so damnable inuention And Domitian banished Iuuenal and Pope Paul 2. and Adrian 6. held them as enimies to religion Eusebius in his 8. booke first Chapter de Preparatione Euangelica setteth down an example of a Poet who for hauing lewdly applyed a peece of Scripture to a fable suddenly lost his naturall sight and after that he had done penance it was restored to him againe And as touching Painters they haue beene greatly misliked of for representing such fictions Poetical deceits For as Simonides saide Painting is a dumme Poesie and a Poesie is a speaking painting the actions which the Painters set out with visible colours and figures the Poets recken with wordes as though they had in deede beene perfourmed And the ende of eche is but to yeeld pleasure by lying not esteeming the sequele and custome or impression which hereby giue to the violating of the lawes and corruption of good manners For this cause the Prophets called the statuas images and wanton pictures the teachers of vanitie of lyes deceite abhomination And Lactantius writeth that a counterfait tooke the name of counterfaiting and all deceit as wee before declared springeth from falshood and lying This was it which mooued S. Iohn in the ende of his first Epistle to warne men to keepe themselues from images for an image doeth at their fansie counterfait the bodie of a man dead but is not able to yeelde the least gaspe of breath And idolatrie is properly such seruice as is done vnto Idoles Wee reade howe God especially forbad it in the first table and how long the Romanes and Persians liued without any vse thereof and howe the Lacedemonians coulde neuer abyde that an image should stand in their Senate There hath beene in sundrye councels mention made thereof S. Athanasius more at large discoursed thereof in a sermon he made against Idols and S. Augustin in his booke de fide Simbolo and vppon 150. Psalm in his eighth book of the citie of God Damascene in his 4. book 8. C. The occasion of so free passage giuen to Poets is for that their fables slyde awaye easily and cunningly turne them selues to tickel at pleasure whereas the trueth plainly setteth downe the matter as it is in deede albeit the euent thereof bee not verie pleasant Plato in like sort compared the disputes in Poetrie to the banquets of the ignorant who vse Musike in steede of good discourse and in his thirde booke of his commonwealth he forbiddeth Poets or painters to set downe or represent any thinge dishonest or wanton for feare of corrupting of good manners And Aristotle in his Politiques the third booke and 17. Chapter woulde haue all vyle wordes to be banished And Saint Paul to the Ephesians that any vncleannesse foolish iesting or talking shoulde bee once named among them And Tertullian an auncient doctor of the Church called Poets and certaine Philosophers the Patriarches of heretiques This which I haue spoken of must not be vnderstood of Poesies wherein much trueth and instruction is contained nor of pictures which represent the actes of holye and vertuous personages nor of fables taken out of hystories whereof there maye growe some edifying but onely of that which is lasciuious and grounded vpon naughtie argument rendring youth effeminate and men more giuen to wantonnesse pleasures passion vayne opinions then to vertue cleane turning away the honour that is due vnto God or to good edifying for according vnto the commaundement of God Cherubyns were made The admonition which Epictetus gaue to such as were too curious in pictures ought by no meanes to be here forgotten Trim not thy house saith hee with tables and pictures but paint it and guild it with Temperance the one vainely feedeth the eyes the other is an eternall ornament which cannot be defaced The same doeth Plutarque teache in the life of Dion that more
care is to bee taken for the hanging and adorning of the palace of the soule then of the outwarde And the same Philosopher did not muche out of the waye warne vs that wee shoulde take heede that the skirt of our garments shoulde not carrie a stinche of life CHAP. XXXVI Of backebyters mockers and euill speakers and why the Comedians stage players and Iugglers haue beene reiected WE haue heretofore shewed that our mouth ought to serue our neighbour as wel to preserue him in honor as in profit and for that our Lord God commaundeth that wee should neither deale falsly nor lye one to another He forbiddeth vs either to depraue or deceiue any for deprauing backbiting is an enimie vnto the trueth to the weale honour of our neighbor forbidden by God in the commandement of not bearing false witnes hath euer bin accounted as manslaughter stealing away of the renowne which we ought to esteeme according to the saying of the wise man aboue great riches Plato in his common wealth greatly praised the lawes of Lidia which punished backbiters as murtherers neither doe wee want sundrie examples which shew what mischiefe hath ensued through backbyting Wee haue one in Hester c. 3. of the mischiefe which Haman pursued against the Iewes which K. Ahashueroh of Doeg which through his backbiting was the cause of the death of 85. persons that did wear a lynen Ephod sundrie other myseries And Dauid did attribute vnto slanderers al the euil which Saul had wrought against him The backbiter is in degree neare vnto the flatterer hurteth three persons the absent of whom he speaketh the present which giueth eare vnto him himselfe And it is written in Ecclesiast that hatred enmitie reproch attendeth the backbiter And S. Paul writeth that railers shal not inherit the kingdome of God to the Ephesians Let al bitternes anger wrath crying euil speaking be put away from you with al malitiousnes Be ye courteous one to another tender harted forgiuing one another euen as God for Christes sake forgaue you Solon being demanded what was more cutting then a knife answered a slaunderous toung the which Dauid calleth a sharpe razor and hot burning coales The same writeth S. Iames in his Epistle more at large And as it is taken for a signe of health so is it a signe of a sound vnderstanding to be exempt from al words that may do harme And not without cause said Salomon that death life are in the power of the tongue more perish thereby then by the sword And addeth that he which keepeth his tongue keepeth his life S. Augustin sheweth that the truth hath written in our hearts this commandement Do vnto an other as thou wouldst be done vnto thy selfe And S. Ierom vppon Isaiah in like sort saith euen as wee woulde not that men shoulde speake euil of vs no more ought we to depraue our neighbour S. Paul willeth vs not so much as to eat or drink with the railers and so did S. Iames. Al kind of mockerie ought also to be shunned which is a reproch couered with some fault and which accustometh the mocker to raile lie moueth more then an iniurie when it proceedeth from a wil to outrage a malice without necessitie The which moued some to terme it an artificial iniurie Salomon writeth in his prouerbs that God doth abhorre al mockers the which Isaiah comprehendeth C. 38. 57. The lieutenant of K. Darius put to death one of his soldiars which had railed vpon Alexander saiing that the part of a soldiar was to fight not to raile Antigonus caused one to dye for the like cause and they of Alexandria were well chastised by Vespasian and diuers children were torne in peeces for mockinge of Elisha with wylde beares At the least wee ought to resemble the Phisitiōs which Hipocrates made to sweare that they shoulde not bewraye the secrete and hidden faultes and euils And Saint Gregorie in his Morals compareth the backebiter vnto him which bloweth the powder that flasheth into his owne eyes and hindereth his seeing For this cause ought wee to followe the councel giuen vnto vs by Saint Peter that laying aside all malitiousnesse and all guile and dissimulation and enuie and all euil speaking as newe borne babes wee desire the milke of the worde that wee may growe thereby And aboue all thinges followinge the councell of Demosthenes wee must take heede of speaking yll of the absent or giuing eare vnto the backebiters as Alexander Seuerus was wont to saye and doe And for as much as comedies are compounded of fixions fables and lyes they haue of diuers beene reiected As touchinge Playes they are full of filthie wordes which woulde not become verie lacqueys and courtisanes and haue sundrie inuentions which infect the spirite and replenish it with vnchaste whorishe cosening deceitfull wanton and mischeeuous passions Atheneus writinge of the inuention of a Comedie and tragedie sayeth that they haue euer been inuented in a time of vintage drunkennesse And for that besides all these inconueniences Comedians and stage players doe often times enuie and gnawe at the honor of another and to please the vulgar people set before them sundrie lies teach much dissolutenes and deceit by this meanes turning vpside downe all discipline and good manners many cities wel gouerned would neuer at any time intertaine thē And the citie of Marseilles hath beene maruelously praised in auncient time for that she alwaies reiected such kind of people And the Emperours Augustus Anthony Frederick the first and Henry the thirde caused them to be driuen out of their Empire And the Tribunes banished one Neuius out of Rome And S. Chrisostome in his 17 homilie vpon S. Matth. saith that there is no peril vppon the sea so dangerous as are the Theaters and places of Commedies playes and declareth at large what dissolutenes disorder factions mischiefes inconueniences haue ensued thereby The like doth Seneca declare in his first Epistle of the first booke Caelius Rodiginus in his 5. booke 7. Chapter And S. Augustine in his Citie of God commendeth Scipio for that he forbad the vse of any such pastimes as an enimie to al vertue honesty And saieth that the diuels vnder the similitude of false gods erected them The Lacedemonians also would neuer permit such playes acts for feare somewhat might be imprinted into the peoples brest cōtrary to the lawes truth For as the Apostle writeth Euil words corrupt good manners And this caused the good king S. Louis to banish them out of his court And S. Ierom towards the end of his first booke against Iouinian writeth that tragedies are ful of contempt of mariage good lawes And Seneca wisely wrote in his Epistles that it is verie daungerous
breake the couenaunt of our fathers And it was wisely set downe by an auncient father that vppon whatsoeuer wee possesse we ought to engraue this title It is the gift of God And S. Paul wrote to the Corinthians that Loue enuieth not and if ye bite and deuour on an other take heede least yee be consumed one of an other Notwithstanding whosoeuer he be that is already possessed and replenished with this mischeuous vice of enuie he violateth the dispensation of God is himselfe mightily afflicted at the prosperity good of his neighbour whereas he ought to haue reioysed thereat as though hee had beene partaker thereof and euen as if hee were greeuouslie payned in the eyes he is alwayes offended not able to abide any clearenesse or light but gnaweth consumeth himselfe as the rust doth yron This moued Socrates to terme this vice the filth slime impostume of the soule and a perpetuall torment to him in whom it abideth a venum poyson or quicke siluer which consumeth the marow of the bones taking away all pleasure of the light of rest of meate And the wise man in his prouerbs writeth that enuie is the rotting of the bones and in Iob that it slaieth the idiote and in Ecclesiasticus that it shortneth the life and there is nothing worse then the enuious man And in the Pro. that he shalbe filled with pouerty through enuie man is made incōpatible And Plutarke writeth that it filleth the body with a wicked pernitious disposition and charmeth it selfe bewitching darkning the body the soule the vnderstanding For this cause Isocrates wrote to Enagoras that enuie was good for nothing but in that it tormēted thē which were possessed therwith which euil the enuious do no whit at al feele but contrariwise make it an argument of their vertue As Themistocles in his youth said that as then he had neuer done any thing worthy of memory in that there was no man whom he mought perceiue did any ways enuie him And Thucidides was of opinion that a wise man was euer content to be enuied This passion doth often engender enmitie mislike which is flatly forbidden of God except it be against sinne This was the very cause why the Philosophers did giue vs councell to praise our enemies when they did wel and not to be angry when any prosperitie befell them to the ende we mought thereby be the further off from enuiyng the good fortune of our friends And can there be any exercise in this worlde able to carie a more profitable habite to our soules then that which cleane taketh away this peruerse emulation of ielousie and this inclination to enuie a sister germaine to curiositie reioysing in the harme of an other And yet this is still tormented with an others good Both which passions proceede from a wicked roote and from a more sauage and cruell kinde of passion to wit malice And not without cause did Seneca stande in doubt whether enuie were a more detestable or deformed vice And Bion on a time seeing an enuious man sadde demanded of him whether any euill had betide him or good to an other Neither was enuie amisse described by a Poet imagined to be in a darke caue pale leane looking a squint abounding with gall her teeth blacke neuer reioysing but at an others harme still vnquiet and carefull and continually tormenting her selfe And the same Poetes haue written that the enuious were still tormented by Megera one of the Eumenides and furies Megarein likewise in Greeke is as much to saye as to enuie We ought then to consider that a great part of these thinges which we commonly enuie is attayned vnto by diligence prudence care vertuous actions to the end we should exercise sharpen our desire to honor seeke by al means to attaine to the like good without enuie Some report howe Agis K. of Lacedemon when it was tolde him that he was greatly enuyed by his competitors made aunswere They are doubly plagued for both their owne lewdnes doth greatly torment them and besides are greeued at that good which they see in me mine For enuie both maketh the body to be very ill disposed chaungeth the colour of the countenance therefore was it termed the wiche feuer hepticke of the spirite And as Aristotle Pliny wrote that in the mountaine of Care and in Mesopotamia there is a kind of scorpions and small serpents which neuer offende or harme strangers but yet do deadly sting the natural inhabitants of the place so enuie neuer doth exercise it selfe but vpon such as it most frequenteth and is most priuate with And most wisely was it saide of the auncient fathers that the enuious man is fedde with the most daintie meat for he doth continually gnawe on his owne heart and shorten his life and often times is the cause of great sedition and ruyne Hannibal often times complained that he was neuer vanquished by the people of Rome but by the enuie of the Senate of Carthage as also did that great Captaine Bellisare beeing thereby brought to extreme beggerye I doe not exempt hence their fault who when they haue attayned to any science or perticular knowledge that might be profitable and seruiceable to the common wealth will neuer impart the same to any but choose rather to die and let such a gift receiued from God bee buried with them defrauding their successours and posteritie thereof who shall in the end receiue dewe chastisement therefore the only cause of the losse of so many and excellent inuentions CHAP. XXXX How pride ambition vaine boasting and presumption are lying and how all passions leade cleane contrary to what they pretende and who may be termed men of humilitie and of the meanes which contayneth vs therein DIuers haue set down two impediments as chiefe hinderers of the truth to wit despaire presumption And the wise Bion saide that pride kept men frō learning profit And Ecclesiasticus termeth it the beginning of sinne And Philo in his booke of the contemplatiue life sheweth that the spring of pride is lying as the truth is of humblenesse And Aristotle wrote in his morales that the proud boasting man doth faine things to be which indeed are not or maketh thē appeare greater then they are wheras the desebler contrariwise doth deny that which is or doth diminish it but the true mā telleth things as they are indeede holding a middle place between the presūptuous the desēbler as we haue before touched S. Augustine shewed how pride was the beginning of al mischeif vpō S. Mat. entreting of the words of our sauiour he maketh pride the mother of enuie saieth that if one be able to suppresse it the daughter shalbe in like sort And in the 56. Epistle which he worte to Dioscorides he sayth As Demosthenes the Greeke orator being demaunded what was the
It is not founde likewise in anye part of this brittle and wretched lyfe but in the trust mercy puissance and bounty of God and remission of our sinnes as Dauid setteth it 32. Psalme and Saint Paule to the Romanes in the feare and loue of God and of his worde and to put oure whole confidence in him and in that which our Sauiour reciteth in the 6. of Sainct Mathew It had not likewise beene vnfruitfull to haue shewed how hurtfull impatience and murmuring are and how necessarye to be eschewed followinge the instruction of Salomon Prouerb 14. 19. and of Sainct Paule 1. Corrinth 10. 2. Phil. the example of Achitophel is in the 2. of Samuel cap. 17. I referre other greater reasons of the aboue sayde articles vntill an other season I coulde also haue discoursed at large of sundry other opinions which are in controuersie were it not for feare of beeing too long and ouer tedious The Conclusion CHAP. L. TO the end then that we may rest beloued of God and of good men and haue a good conscience a peaceable life a guide in all affaires with hope of eternall life and heape of blysse we must walke wisely and be founde true in all our thoughtes wordes and actions and so to accustome our selues thereto that we giue no place to any lye though it be the lightest which may be made Nowe for feare least we should fall hereunto to our great greife let vs be time thinke of what we would doe or say before we put it in execution beseeching God with Dauid that he will addresse vs in his trueth and that it may alwayes remayne in our heart and mouth that he will make vs to vnderstande howe short and vncertaine the course of this our life is to the ende that wee may retyre our heartes from the vanities and false apparances of this worlde and spende that little time which we haue to liue in learning of his wisedome that is to saye to beleeue and assure our selues vpon his promises to obey whatsoeuer it pleaseth him to commaunde vs and carefully to eschewe whatsoeuer he hath forbidden And as this contagion of lying hath well gayned place in many thorough custome and is growen by little and litle so let vs exercise our selues to followe truth though in tryfles and euery day before we sleepe examine and trie what we haue gotten by being true and vertuous and according to Seneca his counsell in all our actions howe secrete soeuer they be let vs imagine that God his saintes and Angels be present or some man of great aucthoritie and grauitie to the ende our countenances wordes and actions may be the better gouerned And of such as shall liue in this truth shunning lying we may say as Moyses prophesied and pronounced to the children of Israel to whom al christians haue succeeded that they shall be blessed in the citie and blessed also in the fielde blessed shalbe the fruite of their bodye and the fruite of their grounde and the fruit of their cattell God shall make an alliance with them he shall make them increase and multiply in abundance of whatsoeuer is necessarie But if contrariwise they followe lying and liue disorderly feare and trembling feauers burning agewes and all sorts of curses there set downe shall fall vpon them There is no question to be made which way is to be followed that wee may attayne to all felicitie and the inheritance promised to such as are sanctified of God and to those are thinges which neyther eye hath seene nor eare hath heard nor came into mans heart which God hath prepared for them which loue him Saint Paul wrote to the Romaines that the wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men which withholde the truth in vnrighteousnesse And to them which by continuance in well doing seeke glory honour and immortalitie to giue euerlasting life but to them that are contentious and disobey the truth and obey vnrighteousnesse shal be indignation and wrath tribulation and anguish shall be vppon the soule of euery man that doth euill but to euery man that doth good shalbe glory and honour and peace And seeing the chastisements miseries and afflictions so many tragicall euents sent from God to so many people Christians but in name which are set before our eyes for an example to reconcile vs to God we haue great occasion humbly to beseech by feruent prayers and groanes that he will bende our heartes to his obedience and so make other mens plagues and visitations to profit vs that we may not drawe through our vnthankfulnesse more greeuous paynes vppon vs and ours most humbly thanking him for that amidst so great darkenesse error and ignorance as couereth the worlde it pleaseth him to cast some beames of his grace and truth vpon vs beseeching him that he wil warme quicken and illuminate vs more and more attending the day of our deliuerie out of this world already vanquished by him Τω θεω δωξα Τελος Trueth a vertue most praise vvorthie Marcion Manichaeus heresie The religion of the Indians touching the soules departure out of the bodie The crueltie of the Spanyardes Trueth called a vertue Common sense The Sunne 166 times greater than the earth 6545 times greater than the Moone l. 2. ca. 3. contra academ Prou. 2. Iohn 8.32 Iohn 6.68 S. Augustine Hovv the trueth appeareth Matth. 7.7 Tvvo principall partes in man VVhat truth is Psa 119.105 2. Pet. 2.19 Iohn 5.39 2. Cor. 1.30 2. Tim. 6.16 Iohn 3.16 Isaiah 39.8 Faith Math. 23.23 Iohn 6. 8. Heb. 11.1 Act. 15.9 Gal. 4.6 Ephes 1.4 Act. 19. Rom. 8.1 1. Cor. 13.2 2. Thes 1.3 Mat. 6.8 Ioh. 14.1 2. Cor. 1.3 Ephe. 6.16 Ephes 6.14 Zechar. 8.16 Ephes 4.15 Plato Zenophon A king to be faithfull Aristotle Isaiah 32.1 Fredericke emperoure Charles the 5 emperoure Christ Iesus the sonne shining of iustice Iohn 14.6 Iohn 8.45 The Diuell a father of lies Iob. 24.13 1. Tim. 3.15 Lactantius Gen. 7.21 Cicero To vvhat the doctrine of the lavve tendeth Deut. 6.14 Hovv man becommeth happie The ende of all artes Ioh. 3.19 Iohn 3.11 All vertues holde a meane Democritus speache Euripides Plato Methode Phocion Ecclesiast VVhat in speach is to be considered Prouerb 27.2 August vpon the Psalm 85 Not to be vnthankfull for benefites receiued Plin. in his nat hist The Lybrarie of Ptolomie Not to speake of vvhat a man doth not vnderstand 2. Chr. 25.17 Lavves and pollicy ordayned from God Pro. 16.2.9 Phil. 2.13 2. Cor. 3.8 Counterfayting Dissembling Alexander 6. Duke of Valentinois his sonne Fredericke emperoure Paulus Iouius Aristotle 1. Pet. 2.1 Luke 24.28 1. Sam. 21.13 Great personages haue fayned them selues madde Speache a shaddovve of deades Emperoures of dubble hearte Pertinax surnamed Chrestologus Tiberius Speake Homer Othon 4. Frederic 2. Innocent 3. Guychardyne Augustus VVhy the Lacedemonians banished Chesiphon Hipocrisie an enimie to the trueth Dissembled equitie double iniquitie 1.
Sam. 16.7 Isaiah 29.13 Iob. 8.13 The dutie of maÌ„ tovvards God Diogines Confession of sinne a remedie Ad pop ho. 24. Psal 32.2 Iohn 18.37 1. Iohn 2.1 Rom. 6.18 1. Thess 4.4 1. Cor. 6.19 Ieremiah 5.3 Iames. 2.20 Luke 1.75 Titus 2.11 1. Iohn Psalm 130.4 De la. vita be 1. ch 6. The effectes of good vvorkes 2. Pet. 1.10 Mat. 5.16 1. Timoth. 1. 2. Cor. 9.2 Gal. 5.22 Ephes 4.4 1. Thes 5.22 Cantie 5.3 Integritie of life required in a ChristiaÌ„ Col. 3.1 Phil. 4.5 2. Tim. 2.1 Phil. 4.8 Cor. 7.1.2 Ephes 4.20 Tit. 8.16 Mat. 7.20 Col. 1.10 Hinderances to the trueth Charitie De doct ch lib. 1. car 23. Man is not onely borne for him selfe Nilus a bishop Tvvo sortes of Christians Isaiah 52. Psal 4.1 119. God is blasphemed and dishonored by our vvickednes The crueltie of the Spaniards tovvardes the Indians AduertismeÌ„t to amende our life Godly exercise Mat. 25 34. 2. Cor. 9.8 1. Tim. 6.18 Exod. 18 21. VVho ought to be rulers Exod. 27.30 VRIM Pythagoras Demosthenes Pythagoras Epaminondas Pyndarus Pyrrhus Fabritius Bishops in time past Zachar. Psal 38.56.135 Isaiah 54. Demonar King Iohn Titus Liuius Attilius Regulus Antiochus Ptolome Epiphanes Popilius Cato Custome of the Romains Scipio Asiaticus A good aduise of a liar reiected Artabanus iudge of the controuersie betvvene Xerxes and Ariamenes Parlement of Paris Lether money Cyrus Zonare VVherein a princes treasor most consisteth King Francis 1. Henry 2. Princes trevv and keping their promise beloued of their subiectes King Pharamonde named Warmond Xenephon Faithâ— of princes Isocrates Marcus Antonius Faith once broken of vvhat importance King Attalus Caesar Cicinnatus Augustus The Romans performers of their promises Ioshua 9 20. VVhen faith is broken Remedie Nice shamefastnes Zeno. Notable examples not to grant that is vniust Rutilius Agesilaus Alexander Frederick Sigismond The punishment vengeance vpon such as broke their faith 2. Kings 25.7 Caracalla Iustinian Cleomenes Ladislaus Cardinal Iulian. Frenchmen Adrian Pope Alexander 6. Pope Iulius 2. Pope Andronicus Conneus Loys Sforce Michael Paleologue Charles duke of Burgondy Gregorie 7. Pope Rodolph Emperour Christierne king of Danemarke Richard the 3. king of England Boccace Cato Cardinal Caraffe Troubles caused by religion Hovv a man may dispense vvith a promise Nevv matters straÌ„ge nevv and strange counsell l. 6. de iurieur Iudges 11.30 Alexander L. placuit L. de iudi Necessitie the mother of dispensations The effectes of trueth Ezech. 2.6 Zecha 8.3 5.8 Poneropolis a citie builded by k. Philip. Praise of Frenchmen 1. Dec. l. 5. Rhenanus Agathius Odo Regino Chron. l. 1. v. 32. Frenchmen preferred before Almaine Frenchmen blamed Plato Lavves not to be altered The counsel of the Persians Daniel 6.8 Ester 8 8. Diodorus Demosthenes Marseilles Paler l. 2. ch 15. Paulus Aemilius Plato Xenophon Change a matter dangerous Titus Liuius Aristotle Plato Hydra Orpheus I. in rebus de consta princi Bernarde Galba Emperour Plutarque Pausanias Solon Nomothetes in Greece Thucidides Gellius l. 12. cap. 1. Colum l 2. c. 4. Plato 4. de legibus Deâ—ad 4. Terence Solon l. 2. c. 3. de baptis com Don. Policie in a Prince Plutarque Tacitus Titus Liuius Cicero Hipocrates Guychardine a true vvriter iustifieth the Frenchemen condemneâ—h the Venetians The inconstancie of strangers Auentin Crans Italian Prudence Italian vvriters not of credit Ierosme Beuzo Of dansing â— 3. c. 8. Prou. 4.26 â— aut damnat de panis Heb. 11.25 Prou. 6.27 Isaiah Dancing condemned by the doctors of the church Basil Chrysostome S. Ambrose Augustine Inconueniences happened by dancing K. Charles 6. Origen Plutarcke Iudg. 21.23 Council 30. 33. Exod. 16.29 31.13 Deut. 5.14 Leuit. 23.3 Heb. 3.11 4.3 1. Cor. 5.8 Isaiah 66.23 VVhy holy daies be ordained Coloss Isaiah 58.13 Prophaning of holy daies Math. 12.36 Isaiah 1.14 Amos 5.21 8.10 Antisthenes Pleas and Saytes Chilo All nations noted of vice and imperfections Ciuill vvarres Choler and headines enemies to good counsell Throughly to consider of our deliberations and enterprises Iphicrates Exercise of vvhat efficacy and force The ende of the birth of man Pro. 21 5. 29.20 Constancye Iustice Temperance Good counsell causeth good succes Criminall causes l. 3. ch of the vvarreof the Ieuves Li. 2. ch 16. Patience Li. 4. ch 1. Choler A custome to euill most dangerous Fabius surnamed the linguerer Scipio To estrange our selues froÌ„ filthy talke company Eph. 5 4 Tit. 2. Tim. 5. Eccles 7 2. Eccles Cassiodorus lib. 5. Not to much to loue ones selfe Isocrates Basil Commen li. 7 Obedience Thucidides Dammages in vvarres VVarly discipline Aucthors of vvarre punished VVarre vnnecessarie Murther Archidamus Xenophon Augustus Study in learning Xenocrates Socrates Of the soule and bodie Theophrastes Plutarque Dissolutnesse To refraine our concupiscences Prouer. Monsters subdued Reuenge forbidden Mat. 5.5 Ioh. 4.20 Not to differ Alexander Diligence of Caesar Religion Eph. 4 14. Heb. 13.6 Philosophers despisers of the vvorlde Christians Nature contented vvith litle Possidonius Mans life coÌ„pared to a game at draughts Not to care for to morrovve Vessels in heauen ful of desteneis VVhat profit ensueth the contempt of riches and pleasures Pheraulas Anacreon Zeno. Philoxenes Seneca Anacharsis Scipio Epaminundas Camillus Hope of the Christians Hosea 11. Rom. 8.28 Eccles 39.27 Cicero Plato 2. King 4.41 Exod. 15.25 Exod. 3.2 VVordly accidents hovv easie to be borne Rom. 8.33 Iob. 5.18 ContentmeÌ„t and trevve riches A publique solemne prayer changed by Scipio Antiochus Philip K. of Macedon God doth depriue vs of such thinges as vve are to far in loue vvith for our ovvne good Mat. 6.20 The meane is to be kept both in prosperity and adversitie Iudges 14.8 The abuse of gifts and graces of God True riches in heauen Ecclesiast Psal 112.7 The benefit of aduersitie Pouertie a singuler gift of God Riches an occasion of the ruine of many Prou 2. 14 Men more giuen to naughtines then goodnes Ierem. 32.41 Hosea 2.6 Affliction the saulce of prayer A wise man in eache fortune behaueth him selfe alike Content with little Chrisostome To what ende welth serueth Apollonius Goodnes and riches seldome coupled together Diogenes Seneca Matth. 5.3 Prosperitie doubted and suspected K. Amasias S. Ambrose S. Ierom. S. Chrisostom Exod. 12.26 13.8 14. Deut. 4.25 6.7 7.3 Eph. 6.4 The instruction of children commaunded Moral vertues ComoÌ„ schooles erected Alexander Commines Leo Emperour Guichardin li. 10. Sophronistes Learning Praise of scilence and few wordes Pithagoras his scholers Lycurgus the law giuer of the Lacedemonians The answer of K. Francis the great Cato Piso Geese Cranes and quailes Calisthenes Simonides Xenocrates Apollonius K. Philip the faire K. Francis 1. Zeno. Speach hardly tempered Alexandridas Cleomenes Philip king of Macedon Prou. 17.27 Harpocrates Angerona Pembo Psal 39.1 Custome obserued in receiuing a Cardinall Amb. lib. 2. de virgin Metallus Charles 8. Antigonus K. Lycimachus Prouerb 25.3 Eccl. 27.16 Alexander Ephestion Pompey Anacharsis