people erected To equalls by theyr equalls that is to say To Magistrates by Magistrates Hereby deadly warre haue oftentimes arose Empires haue bene rent and torne asunder The times of Sylla Marius were most lamentable to the coÌ„mon wealth of Rome By one priuate man to another Through a rod kindled or a candle left negligently in a houseâ— the whole Cittie is oftentimes set on fire so of priuate ha 〈…〉 and dissension a publick dammage sometimes ariseth Inward sedition is by so much more hurtfull than warre whereas it is archieued against forreyners with agreeing mindes by how much warre is worse then peace Wee ought to contend at all times not with priuie grudgâ—â— and hatreds but whether of all can best deserue of o 〈…〉 Prince and Countrey and doe most good for it Aristides Themistocl All things are to bee ordered and gouerned at home with counsell and the arts of peace The disagreement of degrees is the bane of the common-wealth The ambition of superiours are to bee taken heede off The enuie of equalles The suspition of inferiours Withdraw the matter and the fire will be quenched Take away the occasion and hatred or enuie will cease Friendship ought to bee immortall andenmities ought to bee mortall â—ouching foode and victualls necessary for â—he sustenaunce of a common wealth In preparation of foode and victualls necessary to sustaine the common-wealth c. wee ought To consider all things In their kindes for either they are ministred to vs by forraine Countreys or are at home growing in our owne Countrie in their quantity How much the coÌ„monwealth wil need in time of warre peace how much will be spare to transport to whom when how how much is to be distâ—ibuted to euerie one in warre and peace To take heede least by the malice and enuie of some our common wealth be destitute afflicted by vnlawfull transportations or Monopolies at home our friends being in great want bee not satisfied and refreshed our ennemies do freely eniâ—y our benefites and commodities Heereof many men make greeuous complaint and therefore gâ—â—eat care is heere to bee vsed For it suffiseth not to haue lawes and proclamations touching loue and charity and moderating our desires superfluous expâ—nâ—es but couetousnes and blinde lusts being repressed to deale more moderately and religiously towards our Countrie and neighbours For not our wordes but our deedes ought to agree to holie lawes The sight also and almost the feeling of most wofull calamities the long continuance and great burden of warres famine pestilences seditions and great slaughters which for very many yeares hath spoyled adioyning countries ought to mooue vs through true penance godlinesse and obedience of our whole life to put away henceforth the anger of God and perhaps the like punishments hanging ouer our heads It comforteth me to haue escaped so many Grecian cities and to haue kept the middle way through my enemies Virg. We ought also to be mindfull that dâ—â—th hangeth ouer euery mans head and we must once tread the way of death Therefore we must prouide such wealth which the ship being broken may swim out together with their maister There is nothing worse nothing more hated nothing more repugnant to Gods ordinances than the crime of auarice and cruell outragiousnesse Cursed is that couetous Steward whose maister is bountifull Bernard As in quick-siluer all things swimme except gold for this is one thing it draweth too it so nothing sinketh into the mind of a couetous man beside gayne Charitie pietie and honestie swimme on the top they descend not into the heart The fish Polypus being otherwise a blockish creature vseth incredible skill in catching the oyster so some men are verâ— wise onely in gayning in other things they are mere beasts Let him that is condemned of Auarice enuie and impietie be excluded from euery office of the Common-wealth Touching the principall and chiefest notes wherein we must pursuâ— a matter in disputation Perswadeth â—n a quesâ—ion Simple wee must vrge that this is possible easie honest religious laudadle honourable profitable necessary safe pleasant Comparatiue more possible more easie the ten wayes as aboue more honest c. Disswadeth in question Simple here we must vrge that this is Impossible hard vnhonest Irreligious discommendable Ignoble vnprofitable vnnecessary dangerous vnpleasant Comparatiue more impossible the ten wayes as aboue more difficult more irreligious more dishonest c. Touching the Methode which is to be obserued in perswading and disputing Inuention of Arguments wherewith we may prooue things refute amplifie we may effect the Auditors beningnely pleasantly vehemently with hope with feare Placing of Arguments for arguments of greater efficacie and vertue are to be placed in the beginning ending of lesser moment are to be heaped together n the midst 〈…〉 with what excelleÌ„t sentences elâ—quent 〈◊〉 Heere aâ—so is to be noted that argumeÌ„ts are to be taken froÌ„ places of Rhetoricians which are called Aâ—tributes of Persons where are comprehended the name of a man the nature are related the Nation countrey kindred flocke sexe age commodities discommodities of body of fortune Herodotus admonisheth vs sometime to imitate the natures and manners of men the natures of the countries and places wherein they are borne Life where are considered the fosteres and helpers Schoole-maisters teachers friends seruants profession Sort state Habite of Bodie minde Studies and counsels Accidents which haue happened to them Conferences and often speeches Actions Things whereof are numbred Time place fact matter cause power instruments and the manner of doing Logicians according to Ramus vz. by the Causes Effects Subiects Adiuncts Disagreeing things Compâ—red things Name Distribution Definition Testimonie But now Methode and order require that this my Epitome beganne with holy things should be ended with holy and diuine things Let it please you therefore that fewe things bee in generall explicated touching the three Theologicall vertues It is necessary that our soule as touching the superiour part wherein the image of God consisteth be rectified by the three Theologicall vertues Faith Hope Charitie Faith according to the Apostle is saide to be the substance or foundation of things to be hoped for through Grace and an argument of things not seene inclining the vnderstanding to beleeue those things which appeare not This is a very excellent description of faith by the Effects because it representeth things as yet consisting in hope and putteth inuisible things as it were before our eyes Hope is a certaine expectation of future blessednesse proceeding from the onely grace of God Charitie according to the Apostle is said to be a diuine loue and right will altogether turned away from all worldly and present things vnseperably ioyned and vnited to God kindled with a certaine fire of the holy Ghost from whence it is and whereunto it is referred free from all pollution not knowing to be corrupted desirous of diuine contemplation the life of vertues and is accounted the end of all heauenly precepts Faith directeth in beleeuing the chiefest truth Hope in imitating and expecting the chiefest hard thing â—ut â—â—aritie in desiring and louing the chiefest good â—â—ese vertues h 〈…〉 their proper actions Faith maketh vs assent to God Hope maketh vs trust in God Charitie maketh vs to loue God They also worke diuers wayes by reason of the obiect Faith is conuersant about the truth Hope a difficult thing Charity good Lastly they differ by reason of the effect Faith followeth God presently Hope accompanieth to Heauen Charitie euerlastingly embraceth Almighty God Hence it is manifest that amongst these three Vertues Faith is accompted the greatest as which according to the Apostle is not abolished in the life to come as the others but is perfected Because whereas Faith and Hope is caried into promised and future things when wee haue obtained them present to what ende should wee have Faith and hope But there both wee shall alwayes mutuallie loue God and God will loue vs truely and perfectly To conclude euen as God hath placed in Heauen the Sun who representeth him towardes all men both in Theologicall and also in Cardinall vertues that is to say Temperance Iustice and Liberalitie FINIS
and due promotions He receiueth a benefit who giueth to him that deserued it Let vertue be the chiefest merit for promotions The Common-wealths safetie is preserued by reward and punishmeÌ„t There is nothing more Princely than to giue due testimony to vertue Let haynous offences be punished with cruell punishments Iudges Magistrates in euery countire and citie of whom are required diligeÌ„ce which ought to be fenced with Integrity against anger we do not vse trobled water vntill it stand still much lesse must wee vse a troubled mind vntil it come to it selfe Socrates gifts fauour intercescessions Constancy and fortitude against feare of displeasure danger care There must heed be taken lest the respest of priuate matters doe hurt and harme publique affaires An vncorrupted Law is the keeper of equitie and the mistresse of truth She hath no affections but ruleth causes by right The Law whereunto a penaltie is not ioyned penaltie which hope of pardon ensueth are altogether vnprofiâ—â—â—â—â— Right often passeth to wrong if the indifferent Magistrate doe not prohibite it Rulers and Magistrates offending hurt more by their examples then by their offences Where Iudges and Magistrates doe well and iustly execute their offices for their owne dignitie and the estimation 〈◊〉 their charge there it must needes be that the same Common-wealth do florish and flow with all good things the peopâ—â— applauding and praysing the excellent beautie of vertue shining in their superiours and set before their eyes to imitate 〈◊〉 Cicero The Law equitie execution of Lawes the dexteritie of the Magistrate are the patrimony of a Common-wealth Where the Common-wealth reuerenceth and adoreth the Law there is all happinesse Where the Lawe is in subiection to the Common-wealth there is all impietie Where the Law is cast off by the Common-wealth there is all confusion and mischiefe Cicero It is very hurtfull vnto a Common-wealth if holy and iust Lawes be not kept firme and mutable and if foolish Audâ—tors doe applaude euery man through desire of noueltie and ostentation of wit and eloquence ouerthrowing thoâ—â— things which are profitable necessary and well ordained for the good of all men Let not perswasion beare downe that thing which action hath conâ—uted Let no Tobaccho-sellers be neere a Common-wealth Let not the more noble but the better iudgement obtaine the victorie Many controuersies arise of a Law containing many words Architas Commaundeth that in establishing lawes those things be first confirmed which belong to God Next those things which be honest and commendable After things profitable He saith also that it is meete next after vertue that the Lawes be contained in mens minds rather than in bookes Of the foure Cardinall vertues in generall and after of Politique â—y the Cardinall vertues the soule is rectified in her power Prudence rectifieth the rationall power Fortitude the power of anger Temperance the power of concupiscence But Iustice rectifieth all the powers and containeth in it self all the vertues whereupon commeth the saying Iustice in it selfe comprehendeth all vertues Iustice is is not onely a speciall vertue but also a generall containing the direction of the whole minde towards God â—nd our neighbour and is called the rectifier of the will By the Cardinall vertues a man is instructed in all good things and is armed against vices as Augustine saith Prudence teacheth to Choose Prudence consisteth in preuenting deceits Fortitude Endure Fortitude enduring sorrowes Temperance Vse Temperance brideling wicked pleasures Iustice Distribute Iustice relieuing miseries It is the propertie of Prudence to knowe what may be to be willing to doe most not to presume of that which cannot be to desire equitie in all things Fortitude Temperance Iustice These foure Vertues are called Cardinall because as the doore is turned vpon the hinge so on these mans life is tuâ—ned and ruled They are also sometimes called Politike because by these a ciuill life is ordered and they pollish and adorne a maâ— and rule the life as touching outward things and as farre forth as they fight against vices They are also called Humane because they are gotten by mans study except they be infused by God They are also called Consuetudinall because they are gotten not by one action but by custome These Vertues haue their degrees of perfection according to which they are in them which beginne one way anâ— ther way in them which profite and a third way in them which are perfect To conclude euen as God is a diuine sampler of all things so these patternes of vertues abide in him and flow vnto from the fountaine of his diuinitie whereof they are called Exemplares Of Prudence Prudence in as much as it is a politike vertue is called the Rule of Reason enlightning our mindes which considâ—reth what she doth she determineth without error she willeth or doth no vnseemely thing Whence commeth the sayinâ— Amend what is past rule what is present see what is to come For a wise man is accustomed to obserue these things Consider the things present and fore see that which is to come Prudence as it is a vertue of a well instructed minde is to know onely diuine things Prudence Exemplare is the diuine vnderstanding whereunto all things are vncouered and open The parts of Prudence are three Vnderstanding Prouidence Memory Vnderstanding is that by which the minde perceiueth the things which be Prouidence is a vertue as Cecero saith by which some future thing is seene before it be done Memory is that by which any one remembreth the things which haue beene The office of Prudence is to sustaine other vertues in their actions according to all the parts of man Morall Philosophy which are Ethicke Oeconomicke 1. Ordereth the manners as touchig man 2. Setteth a family in order 3. Ruleth Cities and Kingdomes Politike Prudence is triple 1. The first of the heart and this is in disposing things present in remembring things past fore-seeing things to come Deut. 32. Would God men would be wise that is to say by things past and would vnderstand that is to say things present and would fore-see the last things that is to say things to come 2. The second is of the mouth and this is in gouernment of our speeches Prou. 10. He is most wiâ—e who can rule his lips The third is of worke and this consisteth in eschewing the euill and choosing of good Psal 33. Decline from euill and doe good We must note that ther is worldly humane heauenly wisedome 1. The first is in getting temporall things 2. The second in commodity of the flesh 3. The third in diuine seruice The office of Prudence is to direct the actions of other vertues and to esteeme and ordaine euery thing according to vertue Seneca To conclude as an empty ship is to be fenced and furnished with conuenient tacklings so a life with the effect of Prudence Socrates Of Fortitude Fortitude in as much as it is a politike vertue is to beare a valiant minde to feare nothing but
dishonest things manfully to endure aduersity or prosperity Fortitude of a purged minde is to be ignorant of passions not to feare that it knoweth not to be angry and desireth no dishonest thing Exemplare fortitude is to be vnchangeable because it is alwaies the same and is not at any time changed The parts of fortitude are foure Magnificence Confidence Patience Perseuerance Magnificence is the cogitation and exployting of great and high matters with a certaine honorable purpose of mind Confidence is a vertue whereby the minde it selfe in great and honest matters hath reposed much in it self with a certain hope of trust Patience is a voluntary and continuall sufferance of hard and difficult things for honestie and commodities sake Perseuerance is a vertue sure and permanent in a well aduised purpose There are many effects of Fortitude 1. it triumpheth ouer ones enemies Mark 5. and he a most valiant man 2. it keepeth a mans goods Luke 11. when a strong man armed c. 3. it enricheth Prou. 10 the hand of the strong getâ—â—th riches 4. it adorneth Prou. 31. fortitude and comelinesse his garment Fortitude consisâ—th in fiue things In aduenturing vpon hard things Many things help fortitude 1. The exhortation of wise men In despising earthly things 2. The example of the strong In suffering tribulation 3. Excercise in fight In resisting â—emptations 4. Hope of reward In fighting against vices 5. The helpe of prayer As Harts haue great Hornes in vaine seeing they want courage so it is not sufficient to be strong and to be of power in other things vnlesse Fortitude be adioyned Plutarch Of Temperance Politicke Temperance according to Macrobius is to desire nothing to be repented in nothing to exceede the rule 〈◊〉 modestie to tame desire vnder the yoake of reason Whence commeth the saying Wilt thou be crowned wilt thou be filled with delicates Haue this short saying alwayes before thee Be sober Temperance of a purged minde is not onely to represse but quite to forget earthly desires Temperance as it is an Exemplar vertue is a certaine turning about towards it selfe with continuall diligence There are three parts of Temperance Continence Clemencie Modestie Continence according to Tully is a vertue by which the desire is ruled by the gouernment of counsell Clemencie is a vertue whereby the motions of the mind being stirred with rashnesse to the hate of some one are staied by gentlenesse and pleasantnesâ—e Modestie is a vertue by which an honest shamefastnesse getteth an honourable and durable estimation There are againe three formes of Temperance Sobrietie Abstinence Modestie The first consisteth in tast which Sobrietie moderateth The second consisteth in touching wherein Abstinence and Chastitie put a meane The third consisteth in words and deeds But a deede as it is heere taken doth appertaine to three sences about their propper matters Seeing Hearing Smelling This deede pertaineth also to touching not onely in things vsing the act of generation but also pertaineth to others whose instruments are hands to smite and take and feete to walke In all these Modestie setteth downe a meane The dignitie of Temperance is seene in these two things 1. First it preserueth Nature because Nature is delighted in meane things and through extreames is corrupted Keepe a meane if thou wilt not loose the end Blessed men haue kept a meane saith Bernard 2. It adorneth the minde For as in Natures the forme is more comely than the matter so also in manners the manner is more commended than the action it selfe Whence commeth that olde common saying We merit not by Verbes but by Aduerbes that is to say not in that we speake or doe any thing but in that we speake well or doe well It is manifest by an example in that Widow who offering two mites is more commended by our Lord then they who cast in great gifts into the Treasury Temprance is compared vnto the Sunne which is the midst of the Planets and most glorious amongst them all Socrates said that a temperate habite of the minde and contented with it owne was like a short and pleasant life Foâ— hath much peace and little labour Of Iustice Now time requireth that we enter into the holy closets of Polliticke Iustice whose propertie is to keepe to euery 〈◊〉 his owne where also a respect of a iust and honest fact is busied with a religious obseruation and nothing is termed p 〈…〉 fitable which may seeme dishonest Iustice of a pure mind is so to be with that high mind that it keepeth with it a perpetuall league by imitation It is a propertie of Exemplar Iustice by an euer during Lawe not to be turned from the perpetuall continuation of worke There are six parts of Iustice 1. Religion 2. Pietie 3. Thankes 4. Reuenge 5. Obeysance 6. Truth To these mercy seemeth to be fitly ioyned being a vertue most accepta 〈…〉 to God which will not onely pittie but also succour the aduersiti 〈…〉 another 1. Religion is a vertue of a certaine superiour nature which men call diuine and bringeth with it care and ceremony 2. Pietie is when dutie and diligent reuerence is giuen to them who are linked to vs in blood and good will 3. Thankes is that wherein are contained the remembrance and desire of requiting the amitie and offices of another 4. Reuenge is a vertue whereby violence and iniurie and euery obscure thing is repelled by defending and reuenging 5. Obeysance is a vertue whereby men excelling in some worthinesse are vouchsafed with some reuerence and hono 〈…〉 6. Veritie is a vertue whereby those things are said to be changed which haue beene are or shall be hereafter Heere is to be noted that Iustice is not so much a speciall vertue as a generall as is abouesaid in the Cardinall 〈…〉 tues But Iustice may be peruerted three wayes 1. Through loue of the person or of money Isa 5. Woe to you who iustifie the vngodly for a reward 2. Through feare Mat. 10. Feare not them who kill the body c. 3. Through enuie Marke 15. Knowing that for enuy they had betrayed him Many things draw vs to Iustice that is to say The Scripture Eccles 4. Euen vnto death striue for Iustice Our naturall inclination Augustine Naturally Iustice is in the heart of man Also brute beasts admonish vs to Iustice by their agreement and innocencie There are many effects and blessings of Iustice Mat. 5. Blessed are they who hunger and thirst after Iustice â—et 3. Blessed are ye if you suffer any thing for Iustice â—ccle 4. Who worketh Iustice shall be exalted and is blessed â—râ—â— 10. Iustice deliuereth from eternall death It rewardeth Psal 17. My lord will reward me according to my Iustice It crowneth Tim. 2. The crowne of Iustice is laide vp for me To conclude Iustice is called the vpholder of the Common-wealth the life and Queene of all vertues The Sunne is most pleasant to them who can behold it so also is a Prince to them who loue Iustice