Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	good_a	justice_n	temperance_n	1,152	5	10.5078	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01013	The picture of a perfit common wealth describing aswell the offices of princes and inferiour magistrates ouer their subiects, as also the duties of subiects towards their gouernours. Gathered forth of many authors, aswel humane, as diuine, by Thomas Floyd master in the Artes.	Floyd, Thomas, M.A., of Jesus College, Oxford.	1600 (1600)	STC 11119; ESTC S122030	71,774	330

haue authority or gouernment or are admitted into any place of dignity or estimation in the Common wealth 1 Pure chastity is beauty to our soules a heauenly grace to our bodies peace to our desires 2 Chastity is the seale of grace the marke of the iust the crowne of virginity the glory of life and comfort in matrimony 3 Chastity is like the stars in heauen and beauty is like the marigold which openeth her leaues no loÌ„ger then the sunne shineth so beauty endureth but for a moment 4 Chastity is a signe of true modesty which in extremity is crowned with eternity whose presence striketh more shame theÌ„ the sight of many wicked and immodest persons can stirre to filthines with their immodest speaches Of Iustice Cap. 25. IVstice being an excellent and matchlesse vertue is thought expedient to be in all degrees and especially in the gouernours of the Common wealth without the which nothing is coÌ„mendable for it is the right guide vnto godlines goodnes and the knowledge of God the which vertue Cicero called the Queene and mistresse of all vertues and defined it to be the habite of the minde which respecteth the publike coÌ„modity yeldeth equally euery man his owne This vertue Aristotle calleth the affection of the minde by which men are prone to administer iustice as being the fundatioÌ„ of all other vertues which allots no priuiledge to defraude any maÌ„ of his right wherefore as being by the prouideÌ„ce of God inuented for the accoÌ„plishment hereof there were certaine Images of Iudges by report set vp at Athens hauing neither hands nor eyes describing that rulers and Magistrates should neither be infected with bribes or any other way drawen from that which was lawfull right To this purpose as it seemeth in the originall an vpright and a iust man was chosen by full consent and assent of the communalties of an equall indifferency which should excell in vertue to decide all controuersies lest the inferiour fort should bee ouerpressed by mighty and wealthy meÌ„ such a man at that time held the superiority and ruled as a King All this was effected for the executing of iustice and the right administration thereof which is so necessary that no gouernors without it can rightly rule nor no Common wealth be wel established which ought to bee of force amongst the greatest enemies according to the nature and disposition thereof which is a perpetual and a constant will yeelding euery one his owne by euen portion wherein prudence magnanimity and coÌ„stancy as assistants or gards are requisit the one to distinguish lawful things from vnlawful the other not to be daunted or held backe by any sinister chaunce the third and last to perseuere in yeelding iustice For as Osorius saieth In repub bene coÌ„stituta leges sunt in armorum tutela sic in bene moratis animis omnia iustitiae praescripta fortitudinis praesidio prudentiae auxilio constantiae adminiculo muniuÌ„tur In a well ordered Common wealth lawes are in stead of weapons so in well moderated mindes all the rights and prescripts of Iustice are patronized by the safegard of fortitude by the ayd of prudence and vnder the wing of constancy Of this iustice as Cicero sayth there be two sortes the one Distributiue the other Commutatiue and is of Aristotle called in greek Diorthotick in English Correctiue or as the Philosophers do say there are foure sorts of iustice the first celestiall the second naturall the third ciuill the fourth iudiciall Celestiall is the perfect consideration and duty to God naturall is that which al men haue among themselues by nature ciuil is that which is made eyther by lawes of nature the statutes of the people the consultation of the Senators or the authority of graue and wise men and the deuice of Princes as amoÌ„gst the Athenians Romanes iudiciall iustice depeÌ„ded vpon lawes made for the commodity of the coÌ„mon welth But because of these Plato de legibus and Cicero with diuers others haue spokeÌ„ sufficiently I will leaue off to speake any thing of the diuersity of the sortes and nature thereof but yet not forgetting the quality I thinke it meet to proceed farther because as Cicero testifieth without this vertue there is nothing done or effected any maner of way which in processe of time weareth not away excepting Iustice which the more ancient it is the more it flourisheth wherfore there ought to bee no time which should bee void of iustice as it well appeared by Byas the sage and graue Philosopher being to iudge a man to die bewailed and lameÌ„ted the misery of the maÌ„ and thought woorthily hee should bewaile his sinister fortune whom a certaine maÌ„ beholding demaunded why he should weepe and powre teares when it rested at his pleasure to condemne or free any man To whom Bias answered I must of necessity pardon the frailty of nature but to erre froÌ„ iustice law is a pernitious thing and not to be tolerated meaning that iustice was a measure ordained from God amongst his creatures to his honor the defence of the feeble and innocent without which hee esteemed nothing perfect except it were guided by this vertue wherefore he ought not to erre herein nor derogate any thing from the property being the fundation of all creatures Therfore as it were for the auerring of this saying Manlius Torquatus shewed himself so iust in the executing of iustice that he condeÌ„ned his owne sonne caused him to be put to deth being against equity a conquerour deeming that hee owed more duty to maintain the rights of iustice then eyther loue towards his sonne or els to the triuÌ„ph glory of the coÌ„quest that his sonne had gotten Phocion also of Athens being of Antipater requested that hee would vse iniustice priuily answered him Thou canst not vse me both a friend and a flatterer for a friend doth so long continue a friend as Iustice and equity doe permit him Meaning that neither friends nor kinsmen should be an occasion to hinder the execution of iustice which being neglected both the loue of God maÌ„ is coÌ„temned and the destruction of the state of the Common wealth almost in a moment decaied and ruinated as we may see in diuers cities and countries and also in the gouernours thereof as King Philip was killed by Pausanias a gentleman for denying iustice at the marriage of his daughter Cleopatra and diuers others by the transgression hereof Wherefore let euery good christian and especially gouernors eschew iniustice and be moued with zeale to discharge their dutie and execute with equity and iustice whatsoeuer they vndertake for the reuereÌ„ce they do owe towards God and the regard of their couÌ„tries safety 1 Iustice is the mother of vertues the right spouse of fortitude for which kings be created and by whose vertue they rule 2 Iustice allots no pardon to the wicked which might bring the hazard of the couÌ„trey 3 Iustice requireth equity equity iudgeth with lenity

of all the contents and matter contained in this booke FIrst what is a Common wealth cap. 1. f. 1. 2 How many sorts are there of Common wealths cap. 2. f. 11. 3 What is an Aristocratie cap. 3. f. 12. 4 What is a Democratie cap. 4. f. 14. 5 What is a Monarchie cap. 5. f. 20. 6 Which of these sorts is best cap. 6. f. 24. 7 What things are requisite in a king cap. 7. f. 46. 8 Magistrates ought to see iustice administred cap. 8 f. 47. 9 What is a Tyrant cap. 9. f. 48. 10 What is the nature and condition of an Oligarchie cap. 10. f. 53. 11 What differeÌ„ce between an Oligarchie and a Democratie cap. 11. f. 54. 12 Of law cap. 12. f. 55. 13 Of Magistrates cap. 13. f. 65. 14 Of Counsailors cap. 14. f. 76. 15 Of Iudges cap. 15. f. 85. 16 Of Oeconomikes or domesticall gouernment cap. 16. f. 93. 17 Of Vertue Cap. 17. f. 106. 18 Prudence cap. 18. f. 111. 19 Fortitude cap. 19. f. 123 20 Patience cap. 20. f. 135. 21 Constancie cap. 21. f. 142. 22 Of TeÌ„perance cap. 22. f. 150. 23 Modestie cap. 23. f. 158 24 Chastitie cap. 24. f. 164. 25 Iustice cap. 25. f. 172. 26 Charitie cap. 26. f. 182 27 Obedience cap. 27. f. 187. 28 Hope cap. 28. f. 196. 29 Faith cap. 29. f. 207. 30 Truth cap. 30. f. 207. 31 Friendship cap. 31. f. 212. 32 Liberalitie cap. 32. f. 220. 33 Clemencie cap. 33. f. 227. 34 Peace cap. 34. f. 235. 35 Of Idlenes cap. 35. f. 239. 36 Pleasures and delights cap. 36. f. 246. 37 Intemperance and gluttonie cap. 37. f. 253 38 Lust and lawlesse delites cap. 38. f. 258. 39 Enuie cap. 39. f. 264. 40 Couetousnes cap 40. f. 271. 41 Vsurie cap. 41. f. 276. 42 Ambition cap. 42. f. 281. 43 Anger cap. 43. f. 288. 44 Sedition cap. 44. f. 244. 45 Warre cap. 45. f. 297. 46 Conclusion to the magistrates cap. 46. f. 303. FINIS VVhat is a Common wealth Cap. 1. A CommoÌ„ wealth is a liuing body compact of sundry estates and degrees of meÌ„ this body is coÌ„posed of two sorts namely of the soule the worthiest wight and of the members or parts The soule is the king or supreame gouernour which I so terme for two coÌ„siderations first by a simile in respect of his authoritie for as Aristotle saieth that anima is tot a in toto et tota in qualibet parte That is is wholly in the whole body and in euery part therof so the king in regard of his authoritie is accounted The second last reason is in respect of his being ending who is no sooner said a king then a king of some CoÌ„mon wealth nor no Common wealth can be rightly a common wealth without a king so the body is no liuing body without the soule nor no longer liueth then the soule remaineth For as Augustine saith Anima in hominem creando infunditur infundendo creatur Or as some would haue it A common wealth is a coÌ„gregation or a multitude of inhabitants beyng as it were the mother of vs all Which we ought to hold so deare that in defence therof we shuld not feare to hazard our liues For as Cic. saith wee are borne not for our selues but for our countrey kindred friends parents childreÌ„ parents and friends are deare to vs but our couÌ„trie chaleÌ„geth a greater loue and exacteth a farther duty This word Common wealth is called of the Latine word Respublica quasi res populica the affaires of the people which the latines cal the GouernmeÌ„t of a coÌ„mon wealth or of a ciuill societie and is termed of the GreciaÌ„s a politicall gouernment deriued of the Greeke word Polutia which signifieth the regimeÌ„t and estate of a citie disposed by order of equitie and ruled by moderation of reason which answereth and concurreth most fitly to this my present discourse purpose as the order estate wherby one or many townes are gouerned administered ordained to that end that euery societie should by due order or policie be framed Al men are naturally borne to affect societie whereof there be 3. sortes the one being giuen to the engendring and procreating of humane race as that of man and woman and this is wholy by nature Nam omnium societatum nulta est magis secunduÌ„ naturam quam maris foeminae The other addicted to policie and ciuil gouernment as lawmakers within their seueral precincts limits this proceedeth partly by nature partly by other causes The 3. to lewdnes and wickednes as that of pyrates theeues and conspirators which societie nature needeth not this hapneth in many places either for want of lawe or the execution therof This naturall inclination of societie in generall is in it selfe rude and barbarous vnles it be gouerned by counsel and tempered by wisedome wherefore some of themselues eyther by instinct of nature or by diuine essence or secrete influence from aboue haue deliuered vnto their posterities a perfect way and sure reason as a sugred potion or sweete balme of their beneuolence to mitigate this humane societie among whome many were termed authors but God alone hath so framed the state of the whole coÌ„mon wealth the gouernment thereof by his owne eternall prouideÌ„ce also coÌ„stituted appointed Moses as an instrumeÌ„t to publish the same for our instructioÌ„s knowledge by which meanes many profitable things for the due ordering of a common wealth may be reaped gathered for whose preseruations as amoÌ„gst the Grecians Persians Iewes in these our daies many were accouÌ„ted authors of reformations yet howsoeuer wee ought somewhat to restraine our libertie diminish our credit endammage our liues in the greatest ieopardy for the safetie hereof So deare was the loue of Vlysses to his couÌ„try that he preferred his natiue soile Ithaca before immortalitie Camillus a noble Romane being Dictator six times though banished yet when the Frenchmen had taken the Citie of Rome compelled the RomaÌ„s to redeeme their heads with golde he with the Ardeats with whom hee liued exild slewe the Frenchmen saued the citie from bondage So Horatius Cocles a valiant Romane with two more at a bridge that entred into Rome kept backe and caused the whole armie of Porsenna to retire vntill the bridge was broken downe behind them then in spite of his enemie armed as hee was did swim safe into the citie and saued his countrie So likewise Cynegirus a man of excellent vertue willing to incurre any torture or torment for his countries safety who after many conflicts had with his enemies whom hee put to flight and hardly pursued vntill they were coÌ„pelled to take shipping yet this valiant man being not willing to let them saile scot-free fastened his right hand on one of their shippes not letting goe his hold vntill it was cut off and then he held with his left hand of which also he

Philip King of Macedony who would haue pacified the strife risen in the Citie and read a booke of exhortation vnto the people to whoÌ„ they said his admonitioÌ„ would litle preuaile to gouerne them when hee could not gouerne his owne house at home because he his wife and sonne were at a continuall discord at home Wherefore in this gouernment and for the maintaining hereof man and wife should not disagree imitating the exaÌ„ple of Hector Andromache his wife who loued each other so entirely that Hector grieued more at his departure from his wife than for parents children his whole couÌ„trey as Homer testifieth By the obseruing hereof all things may rightly be ordered and houshold affaires well managed being so gouerned First the pareÌ„ts of children are to haue great care in the orderly bringing vp of theÌ„ who first begin to liue with the mother which should haue great care in the nursing and tenderly vsing thereof after the maner of the Grecians and Persians who neuer were accustomed to see their sonnes vntil they were ready to bee trained vp in warres the mother hauing discharged her charge and done her taske then the Father is to haue theÌ„ brought vp in learning trained in nurture for after what sort they are at the beginning taught they will taste of the same in their old age eueÌ„ as a twig that yongly sprowting is bent made crooked proueth a crooked old tree which Aristotle in the end of his morall bookes testifieth arguing vpon certaine opinioÌ„s that most of al may fashion an honest ciuill life to the which some partly therunto are enclined by nature some reformed framed by good vsage custom as by doctrine other precepts HereupoÌ„ he coÌ„cluded at last that vse and custome are of most force for wherin childreÌ„ are trained vp in their yong tender age therof they must needs sauor in their ripe yeeres As that of Horace Quo semel est imbuta recens seruabit odoreÌ„ testa diu That which is once bred in the bone is hardly rooted out of the flesh wherfore educatioÌ„ is so necessary that it doth not onely guide theÌ„ which nature hath made of a perfect disposition but also correcteth reformeth that which nature hath left vnpolished What difference is betweene man and beast but reason what instructeth reason but education without which we are worse then the sencelesse brute beastes Doubtlesse then wee are as much bound to our teachers for our education as to our parents for the begetting of vs for of the one wee haue our being and of the other our well-being who temper our crooked nature which otherwise should remain deformed What force therfore this education worketh may be well approued by Socrates answere to the Phisiognomer that iudged him lewde by his exterior countenance To whom Socrates said I confesse that I am by nature such a one but by good instruction educatioÌ„ I am better fashioned By which answer he likened youths vnto soft waxe apt to receiue euery impression who should bee handled as one would fill a glasse with a narrow mouth by powring in the water with a pipe by litle and litle meaning that the teÌ„der childhood of yong ymps is most gently to bee handled and mildly to be entreated vntill they approch vnto the age of discretion which is limited to be at 14. yeeres at which time obedience good maners should be engraffed in them Hereof may Phocion be a liuely witnesse who was wished by a friend of his to prouide for his children that they might encrease maintaine the honour of his ancesters to whom he said As for my childreÌ„ if they embrace vertue which I euer endeuoured to teach them the litle possessions I haue shall make them deserue more but if they proue otherwise let no man be of that opinion that I their father will prouide any thing to maintaine their pompe riot This is a worthy sentence of all men to be embraced and a right precept for the fathers to instruct their children confirmed with that saying of Menedemus which he vsed to his sonne Clinia Ego te meum â—antisper dici volo duÌ„ id quod te dignum est facias So long shalt thou bee my sonne as thou behauest thy selfe with honesty but if the father neglects to reforme his sonne with this precept or forgets to haue him instructed and brought vp by a right compasse of education what pitie doth the want of education breed wherof the child shall haue iust cause to curse the parents and the parents in their decrepit age to condemne themselues wheÌ„ the child shall impute all to the security of his licentious nurturing which bringeth oft-times to the children an vnhappy end and causeth the father with Augustus to repeat that saying of Homer Coniuge non ducta natis vtinam caruissem I would that I had neuer maried wife so that I had neuer beene troubled with children which he vttered in respect of his vicious daughter Iulia whom his ouermuch remisnesse at first had caused to proue so lewd But omitting to speake further of this reformation leauing it to the consideratioÌ„ of parents who haue more discretioÌ„ in the gouerning hereof then I caÌ„ prescribe I think it not a misse to speake a word or two coÌ„cerning the gouernment of seruaÌ„ts for as magistrats officers are ordeined and instituted to minister iustice so it is expedieÌ„t that euery householder and master of seruaÌ„ts should rightly gouerne the state of his owne house that seruants therein excersicing obedieÌ„ce might the rather be admitted to the general condition of the publike gouernment imitating the good exaÌ„ple of their Master laid before them who is to vse his seruants after a moderation of chastisement because many seruaunts are of that nature and condition that they wil do more by one mild or gentle worde than with a thousaÌ„d seuere stripes the Master thus teaching instructing them vnto honesty they may liue more vprightly and thinke the yoke of seruice sweet and the burden light which procureth credit to the Master commendation to the seruants 1 Euery beginning coÌ„meth by nature but the progresse by houshold educatioÌ„ 2 Gouernors of families not endued with wisedome in stead of good gouernmeÌ„t doe bring foorth briers and brambles 3 That man holdeth his goods in danger his house in suspitioÌ„ his honor in balaÌ„ce and his life in peril that cannot gouerne his own family 4 The force of Samson the prudence of Augustus the cautels of Pyrrus the patience of Iob the sagacity of Hanibal the vigilancy of Hermogenes be not sufficient to gouerne that house where man and wife are not at vnitie 5 That house may be rather termed a denne for wild beastes and a receptacle of fooles then a dwelling for maÌ„ wife which is not rightly managed Of Vertue Cap. 17. NOw I come to entreat of the meanes whereby a CoÌ„mon wealth is preserued safely munified and rightly polished

Which as Aristotle diuers others doe affirme is by vertue for the end of a citie and Common wealth that is the happines and felicitie therof is concluded to proceed of a good life which must require vertue which to vs is an impregnable towr a floodde that needeth no flowing a perpetuall during treasure an inuincible army a strong fortresse a true harbinger a burden supportable a balme that presently cureth an eternall honor that neuer dieth For as Socrates saith vertue is a thing that conducteth vs vnto immortality and maketh vs equals with the heauens and is called An electiue habit of the mind agreeing with reason and moderation of nature consisting in a Mediocritie between two extreams the one in defect and the other in excesse wherefore it excelleth all other things in goodnes For if by liberality substance health and liuing our countrey parents and children do well it hapneth in respect of vertue which doth aduance all and vnder whose wings all thinges are hatched which reseÌ„bleth the CameleoÌ„ that is of al colors sauing white so vertue tasteth of all diuersitie excepting vice This vertue is well compared by a wise Philosopher to the letter Y which is small at the foote and broade at the head meaning that to attaine vertue it was difficult and harde but the possessions thereof were passing pleasant for thereby wee are saide to attaine euerlasting felicity that is to witte by vertues actions which are of two fold The one variable or mutable the which may soone be chaunged or hindred especially the obiectes meanes which are vsed in the attaining thereof being taken away and this action hath no fellowship societie or affinitie with felicitie The other constant and inuariable which is firme and perfect intending a good effect alwaies perseuering in action and contemplatioÌ„ which by no meanes may be hindered or enforced to proue a changeling and this action is meere felicitie which ought to be in a Common welth wel established which beyng otherwise neglected or lightly regarded and slightly practised or on the contrarie side immoderately vsed might engender sundry vices for all immoderate actions on both sides are hurtful to nature For he that on this side flieth perill in an honest cause is termed timorous and fearful and he that on the other side aduentreth ouermuch is termed rashe therfore vertue is said to coÌ„sist betweene extreames as not participating thereof The due obseruation of this vertue maketh a straunger grow naturall in a straunge countrey and the vitious a meere stranger in his owne natiue soile which if it be so that the efficacy of this vertue is so great and worketh such wonders no maruaile that Aemilius Paulus when it was reported him being a sacrificing that one of his sonnes the elder by birth was slaine in the field therewith being moued threw off his lawrell and triumphing crowne within a litle pawsing and deliberating with himselfe at last asked after what sort his sonne lost his life and yeelded vp the ghost to whom it was told that he was depriued thereof valiantly fighting at last breathing became breathlesse At which saying being comforted he layed on his triumphing crowne againe protesting and calling the gods to witnesse that hee conceiued greater pleasure at the death of his sonne because of his vertue then griefe and sorrow for his death Seeing vertue hath such a disposition and power of the reasonable parte of the minde and soule of man which bringeth vnto order and decency the vnreasonable part being out of square and frame causing it anew to propound a conuenient end to her owne affections passions by which means the soule abideth in a comely and decent habite accomplishing and discharging in all dutie and vprightnes of life what ought to be done according to reason Who theÌ„ respecting the properties thereof would not with al might and maine endeuour to be traced and trained herein wearing this as his recognizance and chiefe badge which euer glistereth and shineth though it be neuer so much obscured wherof Socrates hauing sufficient triall was wont to giue these precepts to his scholers That they should euery morning behold their Phisiognomy in a looking glasse wherin if they should seeme faire then they should employ themselues in Vertue that they might inwardly reseÌ„ble the outward appearance if deformed then should they especially endeuour theÌ„selues in vertuous actioÌ„s that therby they might by the inward vertue shroud their outward deformity 1 It is the property of vertue in suffering patiently to ouercome 2 The first degree to vertue is to admire vertue in an other man 3 Vertue getteth no superiority by birth nor prudence by yeeres for there may be old fooles and yong counsellers 4 Vertue is a seemely goddesse of toyle imagination the mistres of fooles leuity the pride of nature and dissention the ruine ouerthrow of families Of Prudence Cap. 18. PRudence is a busie searcher and true inuentor of verity which alloweth nothing to haue fellowship with the truth except it be seasoned with reason and tempered with wisdome This vertue is allowed as a soueraigne precious good and is termed the very touchstone of truth which guideth the steps of men in an vnfallible way to the attaining and vnderstanding of vertue which procureth felicity Cicero defineth this vertue to be the knowledge of things which ought to be wished or obtained of those things which ought to be eschewed like a prouident mother foreseing what with decency should be accomplished in euery enterprise who prepareth a conuenieÌ„t fit abode where all other vertues might securely execute and discharge their seueral duties and offices for she accustometh to be conuersant in the choosing of good and euil being the captaine and mistresse of all other vertues whom shee feedeth This vertue cannot easily be taynted or inueigled with any lewd canker of vanity nor fettered within the bonds of folly being garded with al the troups of vertues and tried in the fire of zeale shining bright and yeelding a fragrant smell and fauour to the nostrels of the louers and possessors thereof like a beame proceeding from the cleere sunne which doth not onely lighten and kindle the affection but also doth illuminate the vnderstanding and knowledge of man wherefore wise men haue laied a difference betweene science prudence saying that science is a dead knowledge of things which of it selfe cannot change the will in such sort that it may embrace and followe the knowne good and auoid the euill which is euident in wicked men imbrued with vice endued with knowledge Wherefore Socrates was wont to admonish his scholers that in all their life time they should haue these three things in memory to witte Prudence in minde which is an inuiolable castell as Antisthenes saith Scilence in their tongue and shamefastnesse in their countenance without which nothing may bee done wisely because prudence is the prince and guide to all other vertues wherein the

by perseuerance triumph with honor So then as we shall finde our bounden dutie to honour our countrey with all gratitude to defend it with all power and might shewing our selues valiant and couragious following the example of Curtius the Romane when there appeared a great gulfe in the market place which could by no meanes be stopped an answere being giuen by the Oracle that it was onely to be stopped by that which was of most value to the city of Rome he deeming that the citie had nothing so precious as stout valiant men armed himself and leapt into the gulfe which stopt immediatly declaring thereby how light men ought to esteeme their liues when as the same might yeeld profit and coÌ„modity to their countrey in regard of such aduentures which euery man ought in the behalfe of his couÌ„trey to enterprise Herehence it hapneth out sometime that diuers rash wilfull meÌ„ carried with an erronious opinion do esteeme it mere cowardnes not to fight for euery light offeÌ„ce which is well approued to be otherwise as AlexaÌ„der the sonne of Mammena testifieth who hearing that Artaxerxes the king of the Persians came with a great army of souldiors about to inuade the Romane Empire it behoueth valiant moderat men said Alexander to wish alwaies the best to beare patiently whatsoeuer happeneth contrary to their expectation for it is the point of fortitude neither to encombate for euery small trifle triumph in prosperity nor yet to be dismaid in aduersity concluding with Cicero that a valiant man should bee alwaies girded with patience garded with constancy the one to perseuer in wel doing the other to tolerate sundry enormities for Fortes magnanimi sunt noÌ„ qui faciuÌ„t sed qui propulsant iniuriam Calling to mind that not onely they which do offend are valiant men but they which do defend HereupoÌ„ Laches demaunded of Socrates what Fortitude was he answered It was a vertue by which a man not forsaking right and custome repelleth the force of his enemy which he confuted saying A maÌ„ after the maner of the Scythians no lesse in flying then in persisting ouercommeth his enemy and so in like maner may be called a valiant man Wherefore Homer calleth him a valiant man which dareth according to opportunity and as time place and occasion shall require boldly resist or feare his enemy gathering hereby that a valiant man or light not for euery trifle or light occasioÌ„ fight or encombat For it is a rude thing as Cicero saith after the maner of beasts to coÌ„mit such wilfull rashnes vnles it be in defence of countrey or for vertue honesty sake regarding both time place the person for as he is called desperate and rash that fighteth for euery small matter so againe are they accounted valiant that suffer and tolerate small iniuries vnlesse they impaire their credit or derogate â—â—om their honesty then if they resist not an iniâ—â—e if it be offered they are in as great a fault as Cicero saieth as if they should forsake both countrey parents children deeming it better to die free then to liue captiue of which opinioÌ„ was Mucius Scaeuola that valiant man who willing to incurre any sinister hap for the safety of his countrey was taken of his enemies at which time he thought to slay the king his enemy but missing the king slew the secretary and was afterwards brought to a great fire to be burnt into the which he willingly thrust his hand that had falled to slay the king and suffered it to be burnt to ashes Likewise also Abraham was of such excellent valure that when he heard that his brother was taken by the kings of Sodome and Gomorrha brought foorth of them that were borne and brought vp in his house three hundred eighteene and pursued them vnto a place called Dan. In like maner Mithridates king of Pontus after he had pestered the Romanes with warres the space of 40. yeres during which time he behaued himselfe no lesse valiant in minde then hardy in body in resisting their strong forces and withal in attempting the fortitude of the Romanes thogh he was by fortune shaken in his old yeers and eclipsed of his wealth frieÌ„ds countrey kingdome al worldly chiualry yet in despight of fortune went to Celta meaning with them to transport into Italy whereby the Romanes might haue intelligeÌ„ce that albeit he of his friends and countrey by the frowne of fortune was depriued yet neyther fortune nor the Romanes could subdue his valiant hart In this triumphed valiant men because they might not be vanquished and gloried being free from subiection 1 Lightning or thunder-claps dismay infants and threates annoy fooles but nothing dismaieth the resolution of a valiant man 2 Fortitude is the champion to equity which neuer ought to striue except in righteous actions 3 Valure is a wise mans coate a fooles cognizance 4 Those that are stout in body cowards in mind are dissemblers with God maÌ„ with God because they may be good and will not with man because they seeme and are not Of Patience Cap. 20. PAtience is an excellent vertue beloÌ„ging aswel to outward empire as to inward gouernance it is said to be the shielde of intolerable wroÌ„gs the vaÌ„quisher of wickednes that lighteneth the burden of aduersity and is a sure carde against all assaults and passions of the soule seasoning the ioys of prosperity and retaining a continuall glad assemblaÌ„ce in aduersity and dolor consisting stoutly and valiantly in sustaining all labours and griefes for the loue of honesty and vertue For as S. Augustine sayeth it is more coÌ„mendable to conteÌ„ne an iniury the therewith to bee grieued or to pine by reason that in despising we seeme aâ— though we were not moued therewith or felt nothing regarding it nothing at all but on the contraryside hee that is thereat sturred or grieued endureth torment feeleth the smart because the more impatient we be in sustaining iniuries we aggrauate the griefe by so much the more and grieuous and vneasie is the burden thereof Patience then sucking the dregges of sorrow and pestered with the bitter pils of distresse is made more strong and perfect which seemeth to be wel approued by the Lacedemonians who were noted to bee patterns of patience sustaining all paines wars vinde and weather So likewise as Plinie reporteth Anarchus of all men was most patient in all his torments which is a speciall token of an heroicall minde to set light by small wrongs and litle regard meane aduentures But as for this kinde of patience these examples may serue because wee haue sufficient daily before our eies wherefore I will draw neerer vnto the inward gouernance vpoÌ„ whom patience should attend to the subuersion and oppressing of naturall passions to the sustaining of the frowardnes of fortune lest that they which haue the fuÌ„ction of authority be imploied in matters of great importance their liues be

misreport that it saued his life whereof all men despaired Xantippe the wife of Socrates did report that Socrates had alwaies the same countenance both going from home returning home which was a signe of great constancy wherefore nothing is more requisite in a gouernour then during all his life time in all actions to proue stable and constant 1 To liue to God to coÌ„temne the world to feare no mishap are the ensignes of constancy 2 The treasure that men gather in processe of time may faile friends may relent hope may deceiue vaine glory may perish but coÌ„stancy may neuer be conquered 3 Constancy is the blessing of nature the soueraine salue of pouerty the mistresse of sorrow the end of misery 4 It is the signe of leuity and lightnes of wit vnaduisedly to promise what a man may not or will not performe Of Temperance Cap. 22. TEmperance is a vertue moderating and bridling lusts defined by Aristotle to be a meane in moderating of the pleasures of the body may bee fitly likened to a lampe that shineth lightneth and expelleth away the dim and obscure passions that may enuiron it before this vertue can be rightly setled wee must be void of distemperature or annoyaÌ„ce of coÌ„trary vice to the attaining whereof wee must vse such meanes as the Chyrurgians doe Before they apply any medicine or salue co cure any festered vlcer or wound they first drawe out all bad and corrupt humors dead and rotten flesh and then do proceede further to the cure thereof so must we begin first to cleanse purge the mind of all distemperate humors or noysome passions which may seeke harbour rest therin so that this vertue may haue no seate or roome to abide whereby as her nature and property is it may preserue both priuate and humane society curing the soule most miserably throweÌ„ downe in vice restoring it againe to her accustomed abode therin foreseing all disordered and vnbridled appetites to yeeld to the yoke of reason discretion which is not onely effected by the abstaining from meat and drinke but also in vanquishing the lust and bridling lasciuious affections and suppressing wanton wils which are the vtter wracke and ruine of man the which to subdue is thought by wise men a greater conquest theÌ„ to ouercome an enemy in the field as by their deeds doctrine it euidently appeareth Antisthenes that famous man did so much loath vnteÌ„perate pleasure that he was wont to say that he had rather waxe madde then to be moued thereby proclaiming openly I will be distracted rather theÌ„ I wil delight in vntemperature because the Phisition may cure this malady and madnes but pleasure or any vntemperature when it causeth a man to be void of reason without himselfe is a mischiefe that hath no remedy and is vncurable Likewise Demosthenes that famous Orator of Greece affirmed no greater euill to happen to any earthly wight which had any tast of vertue then incontinence and vntemperature accompting it the greatest vertue that could bee to abstaine and vtterly to abandon banquetting swilling and drinking because temperance doth very much auaile vs which is especially tried in contemning and abandoning pleasures in all actions This is it that deserued that daily commendation of Solon which was wont to crie out Ne quid nimis Wherefore the Persians listening thereunto caused their children in all actions daily to bee exercised herein Likewise the Turkes doe obserue daily this vertue with all modesty in such forte that they excell the Greekes and the Romanes who are wont in warre to sustaine themselues with bread half baked and rice with the pouder of flesh which is dried in the Sunne their drinke is faire water such as the ancient Carthaginians vsed in warre by prescription of law as Plato saieth In like maner Agesilaus king of the LacedemoniaÌ„s passing through the city of Thracius being mette and entertained by the Nobles and the people with diuersity of banquets and rare dainties to gratifie his comming who neuerthelesse tasted not their dainties feeding onely on bread and drinke coÌ„manded his foote men to feed vpon such cheere saying that a Prince ought not to pamper himselfe with varieties or dainty cheere but to abstayne meaning that immoderate eating and drinking do inferre great dammages to mans body which were onely ordained to sustaine the life of man which otherwise vsed do cause great sinne before God and man and ingendreth diuers diseases and sicknesses as dropsies sundry other infections Who would not therefore considering the discommodity hereof refraine and willingly loath all vnsatiable gluttons as Vitellus Appitius to which cormoraÌ„ts neither land water ayre might bee sufficient which is the greatest blemish that can be in any man Iulius Cesar so much abhorred intemperance as Plutark rehearseth that he was accounted in regard thereof the very lampe and Lanthorne of all Europe for his abstineÌ„ce thought the very mirror of Italy who by ouercoÌ„ming of himselfe ouercame all Europe so no lesse are all gouernours for their temperance and abstinence to deserue praise and fame then dignity honour for their rule and Empire 1 Heroicall vertues are made perfect by the vnity of temperance and fortitude which seperated becomes vitious 2 There is nothing in the world that deserues greater felicity then moderatioÌ„ that ouercommeth the assaults of the flesh and the fruites of a good life are reuiued by it 3 Temperance enforceth vs to yeeld to reason bringeth peace to the minde and mollifieth the affections with concord and agreement 4 It is vnpossible for him to praise temperance whose delight is in pleasure or affect gouernment that delighteth in riot Of Modesty Cap. 23. MOdesty is a temperate vertue or a precinct or limite which honesty commaundeth to be obserued so called as Aristotle saith because it obserueth a meane not exceeding nor declining in any thing And as Osorius saieth It is a vehement feare shamefastnes of ignominy or reproch but Plato calleth it the onely preseruer of all vertue which first shineth or appeareth in youthes like a lampe and especially in those which are of the greatest towardnes whoÌ„ we perceiue to blush not for any infamy or reproche which they haue coÌ„mitted but for feare of coÌ„mitting any thing worthy the repreheÌ„sioÌ„ which is the only felicity in all estates and may be called the onely repairer of decayed vertue Sith then the country which we must desire to inhabite is so high and heaueÌ„ly and the way thither is Modestie wherefore then desiring to enioy this happy countrey do wee refuse the way for doubtlesse as Osorius saieth that hee which altogether hath lost this vertue and passeth the goale is either of presumption or of meere slownesse reputed and may bee well thought to haue no sparkle of honesty Was not impudence and ouerboldnes one of the greatest blemishes that Cicero was wont to reprehend in Cateline But modesty now a daies as Plato saieth is exilde out of the land

Wherefore did the Lacedemonians and Romanes banish out of their countrey all vanity and other lewdnes passing the limits of modesty but because they hated vtterly detested this vice as deeming nothing honest which wanted this vertue Aristotle admonished that no man should praise or dispraise himselfe which on the one side he thought to bee the property of a vaine glorious man and on the other side to be the point of an vnwise and foolish person deeming on euery side that it was the poinct of no modesty seeing it is accounted so vnseemely a vice detestable a crime amongst all good men who would be ouerslow in the obseruing hereof The very Turkes do so embrace this vertue and follow her traine so much though being addicted vnto warres yet to preueÌ„t immodesty which they greatly detest they carie no weapons in court townes nor yet in campe but when they are to fight they shew great staiednes in their maners auoiding haughtines and lightnes in their deeds gestures apparels and speaches As for example when Amirath whoÌ„ they account and canonize as a Saint who was very valiant and fortunate in armes went to the temple to heare praiers without any pompe accompanied only with two seruants would not be saluted or flattered with acclamations Seing such modesty hath beene vsed amongest those Turkish infidels what should be vsed amoÌ„gst Christians and in well ordered common weales where nothing but what with vertue and decency should agree ought to haue any place for the chiefest point of honesty consisteth in modesty which subiecteth and reclaimeth all disteÌ„perature and enforceth it to obserue a moderate decency Consider well the graue matrones of Rome it shall suffice for an example who vsed themselues so modestly decently both in behauiour and diet called those shamelesse and impudent that did drinke wine or fauour thereof the which Cicero testifieth in his fourth Booke De Rep. saying that they obserued it for a token of shamefastnesse not for any reprehension wherefore Cato by report of Plinie in his 14. booke De historia naturali said That the neighbours for no other reason did vse to kisse and busse the female kinde as wee do now for fashion sake vpon seldome meetings in kindnes but for that purpose only that they might know whether they sauoured of wine from which to abstaine was a token of modesty Iuuenal 1 Modesty hath often effected that which no vertue nor reason can performe 2 Men are in nothing more like to their maker theÌ„ in sobernes and modesty 3 The glorious seat and throne of the highest is in heauen if thou presumptuously endeuour to lift vp thy selfe vnto him he will flie froÌ„ thee but if otherwise thou obserue true modesty before him he wil desceÌ„d vnto thee 4 After that Dio was made king of the Siracusians he would neuer change his accustomed diet and apparell which hee was wont to weare being a student of the Vniuersity Of Chastity Cap. 24. CHastity is a bridled temperance of lawlesse lust or as Aristotle saith is a sweet blossome of the soule and an integrity of life which rayseth vp slewces to auoid the floods of vaine pleasure or refraine the act of carnall appetite whereunto a man is vehemently moued or els enioyeth his wished desire therin which to refraine vndoubtedly is a thing almost impossible and betokeneth a great wonder in a man of noble race of great dignity but in whosoeuer it happeneth to be must of necessity be reputed of great wisedome vertue considering that it is enioyed onely of those that keep their bodies cleane and vnspotted This chastity abideth neither in sincere Virginity not sacred Matrimony yet being good in wedlock as a peace to desire commendable in virginity and widdowhood as an onely dignity and grace to their bodies gracious is that face that accomplisheth onely pure loue and most celestiall is the resolution grounded vpon chastity for what can be more acceptable before GOD and man then to keepe our bodies and mindes cleane from all blurres spottes or blemish He that stoupeth to the lure of vaine delight whereby hee might breed his owne content and satisfie his lawlesse lust striketh often his foote against daungerous rocks and by haunting after vaine follies falleth into most perillous daungers not respecting the end which is the onely salue to tame the fleshe that wanton is and bold well to waigh what it shall bee once dead and layde in molde For Non melius poterit caro luxuriosa dominari quam bene qualis erit post mortem recordari Which to forget is a most detestable sinne in all ages and especially in old yeeres to bee stayned with the spotte of incontinency Wherefore it is reported by learned Authors that amongst the Caspions there was a law decreed that who soeuer should marry after he had passed fifty yeres of age should in common assemblies be placed in the lowest roome and the meanest seat as one that had committed a heinous fact against nature whom they entituled no better then a filthy doting old leacher meaning that to liue chaste was the onely felicity of an earthly man the which in this world could bee effected wherefore Cyrus as thinking it a thing most needfull to liue in chastity abstained from the sight of Pantha and when Araspus told him that she was a woman of excellent beauty and woorthy to be a kings paramour Therfore said Cyrus the rather must I abstaine for if by thy aduice I shall goe vnto her when she is solitary peraduenture she wil perswade me to vse frequent her company when she hath no need then must I daily be with her neglecting the serious busines and affaires of the CoÌ„mon wealth concluding hereby that he detested vnchastity for if thereunto he should be addicted then he could not as a king rightly discharge the duty of a gouernour for hee had daily experience before his eies of those which haue beene imploied in warre who after many wreaths and victories being once intrapped inueigled with the loue of vnchastity their minds being linkt thereunto could no more vse any of their former Stratagems or busie themselues in such affaires being imploid otherwise whereof we haue diuers examples as namely that of Alexander who in stead of his Pollaxe and Curtilax had a curtisan whose fauour hee wore as a signe of the deuotioÌ„ he bare to this his mistres which is a thing greatly to be admired that men of such resolutions and courage should bee so quickly entrapped and weaned from so great affaires to such toies vanities coÌ„sidering the discoÌ„modities incident therunto which Socrates well weyed who beheld on a time Sophocles the writer of tragedies following after a yong boy being rauishâ— with his beauty To whom Socrates said O Sophocles it is the part of a man not onely to abstaine his handes from incontinency but also his eyes Which is a saying worthy of all men to be embraced especially of such as

their direction in all domesticall affaires Wherby we may gather the great duty we owe vnto our parents to be no lesse then a firme bond of nature fixt in the minds bowels of euery one the which obedience Cicero so highly commended that he said The obedience of children towardes their parents is the fundation of all vertue Of which mind Torquatus sonne was who thought nothing so wicked as to disobey the will of his parents wherfore being vpon the displeasure of his father banisht he killed himselfe So likewise the duety which seruants doe owe to their masters is not much inferior to this whom they are to serue with al lowlines and seemely demeanure sustayning with patience all corrections though I deeme them not so much subiects as the seruants of FreÌ„chmen were ouer whome their masters had power of life and death and as Gellius saieth in his 15. booke and 19. chapter The ten wisemen thought that authority not onely of masters ouer their seruants but also of parents ouer their children was very necessary throughout al dominions by which means they report the CoÌ„mon wealth long to haue stood Doutles if parents ouer their children masters ouer their seruants had such authority that in respect therof the coÌ„mon welth flourished then the supreme gouernour should in equitie haue farre greater preeminence being of both parents children masters seruants a commaunder vnto whom all should bee most obedient wherby the state of the Common wealth might perfectly stande and that it might bee sayed in respect of this obedience as it was of a certaine man comming to Sparta who beheld what honour obedience and reuerence the yonger sort did to the elders and the elders to their superiors said It is expedient in this citie to become an old man and of authority meaning that the Magistrates being so much regarded by the coÌ„munalties the Common wealth should of necessity long continue Herin I coÌ„clude of obedieÌ„ce determining to passe further 1 ObedieÌ„ce formeth peace establisheth coÌ„mon wealths preuents discords wicked men obey for feare but good men for loue 2 It is a coÌ„mendable vertue in a seruant to know how to obey well 3 That countrey is well kept where the prince gouerneth rightly and the people are submissiue obedient Of Hope Cap. 28. HOpe is a sure ground of future things wished for whether they be diuine or traÌ„sitory extolling the mind of man with great extacy being grounded vpon good fundation hauing laid an vnfallible anchor depending thereon with a sure coÌ„fidence to effect and accomplish his desire which means is a sure remedy to helpe our fraile nature being ful of mistrust and diffidency whereby the spirite of man putteth great trust in weighty affairs reposing such certainty and confidence in himself which otherwise would be vaine vnperfit for he that is voyd of all hope may be accouÌ„ted to be partaker of the incideÌ„t mishap to an vnhappy man Hauing then so sure a soueraine kindling our desire emboldening our courage wee cannot possibly misse a good effect proceding from so heauenly a stay so sure a safegard who reseÌ„bleth the pure Indian spice which the more it is pund the more fragrant smell it yeeldes so the more our hope is the greater is our comfort to enioy that happines which we expect for a good and vertuous man should alwaies hope wel and feare no mishap especially beeing grounded vpon the grace of God Such a man was one of Rhodes who was cast of a tyrant into a hollow caue wherein hee was fedde after the manner of a beast being enforced to sustain reuiles and torments his face being mangled martyred with woundes who being admonished of one of his frieÌ„ds that he shuld seeke an end of his torments answered All things are to be hoped of man as long as he enioyeth life Euen so Thales Milesius being demaunded what was coÌ„mon to all men answered Hope meaning it was a soueraine good and a confederate to faith which whosoeuer hath may wel assure himself that he in continuaÌ„ce of time may attaine any thing how difficult so euer WherupoÌ„ Socrates the Philosopher said that it was impossible that either womaÌ„ without man should bring foorth good fruite or good hope without labor wherby hee iudged that good hope should not be grouÌ„ded vpon any vncoÌ„stancy which is the subiect of a vaine and licentious life wherupoÌ„ euil hope which taketh no toile is planted therefore Socrates said hope without labor could effect no good thing which like a careful nurse should be alwaies imploid or busied about some affaires or other which hinder the increase of vice for security and idlenes are accounted the mother of al enormities lewdnes by which means true hope is excluded out of doores which in whosoeuer it remaineth neuer fayleth them in the greatest extremity Such a man was Daniel who hoped so much in the mercy of God that being throwen into the Lions denne yet escaped harmeles onely by his meere hope Likewise also Iob a man that was full of good hope who in his greatest distres mistrusted not saying Loe though the Lord slay me yet will I put my trust in him Wherby it may appere that he that hopeth well shal neuer be frustrated of his expectation 1 Hope grouÌ„ded on God neuer faileth but built on the world it neuer thriueth 2 Hope of al the passions yeeldeth the sweetest sauour and the most pleasant delight wherof it is said that hope onely comforteth the miserable 3 A dastardly louer shall neuer without hope gaine faire loue without frowning fortune 4 Mellifluous words procure hope large protestations cherish it and contempt spils it 5 Hope is the fooles soueraine the Marchants comfort the Souldiors confederat and the ambitious mans poyson Of Faith Cap. 29. FAith as Cicero saieth is a constant firme bond of all sayinges and contracts appointed for the accomplishing of promises and what should be assuredly decreed vpon or as Diuines terme it is a sure stay and rocke of all Christians whereuppon consisteth all their felicity and if it bee firmly setled it neuer deceiueth the which to infringe there can be nothing worse vnto any man especially to him that ruleth because this blemish by how much the more excellent the party is wherein it resteth by so much the more openly it is to be seene and more hardly to bee rooted out Ennius reprehended the Carthaginians because they violated their faith and fidelity which was the first cause of the subuersion of their city who contended for the empire of the whole world with the Romanes which of al nations were a people of most prowesse and valour But what maruaile is it that these were so slender in obseruing of faith which is the fundation of all equity when in all places it is litle regarded and vtterly excluded out of doones begging her bread with teares as a vagabond of no reputation that I am almost ashamed to speake of

the diffidency of men and the litle regard which they haue of their faith which ought to be of effect amoÌ„gst enemies vnlesse it bee vnlawfull by constraint and compulsion assured And yet wee haue experience of many that would rather die then vpon compulsion or constraint pawne their faith and credite as for example PoÌ„tius Cesar the Centurion being taken of Scipio the father in law of Pompey to whom Scipio promised pardon vpon condition that he would be the Souldiour of Cnaius Pompeius to whom Pontius answered Scipio I yeeld thee thankes but I need no such condition of life for I had rather die then to violate my faith Whose fidelity may be vnto vs a most liuely patterne to imitate in so doing wee purchase our selues eternity and the safety of our realme hereby is maintained for what else doth cause the coÌ„mon welth to bee ouerwhelmed but where the people are vnloial and disobedient towardes their gouernours But on the contrary side happy is that estate wherein the subiects are most louing and faithfull vnto their gouernour and where the gouernour studieth his communalties security and is full of clemency which is the nexte way to binde and vnite affection in duty seing theÌ„ nothing keepeth together a Common wealth as faith which is both the originall and as it were the chiefe constitutor seruator thereof therefore it is a reproch eyther to promise lightly without performing or in firmely promising to infringe and neglect it as Alphonsus king of Aragon was often wont to say that the very bare worde of a king to the performing of his fidelity was so much reckoned as the othe of priuate men and saied It was an vnseemely thing for any man to proue vnfaithful much more for a king But omitting many other notable exaÌ„ples which both in writing and of late remembraunce are extant I will onely speake of the diuersity and difference of this word Faith how it is taken Sometimes it is called faith sometimes credance somtimes trust after the imitation of the Latines faith by the Frenchmen loialty First in the assured beliefe of the precepts of God it is termed faith in contracts betweene man and man it may be called credance between persons of equal degrees it is called trust in respect of the seruaÌ„t or subiect to his soueraigne or master it is properly named fidelity And so much touching the differeÌ„ce hereof 1 Faith being honest may reape disdaine but no disgrace 2 Faith is the daughter of destiny the Sympathy of affections is foreappointed by the starres 3 Faith moueth mountaines vanquisheth tyrants conquereth the malice of the enuious reconcileth mortall foes to perfect loue amity 4 Faith is not to be supprest by wisedome because it is not to be comprehended by reason Of Trueth Cap. 30. TRueth is the iust performance of speach obseruing integrity the true messenger of God which euery one ought to embrace for the loue of his master as being an infallible way to reason which reuealeth the creatioÌ„ of the world the power of our creator the eternall crowne of blisse which wee hope for the punishment due for our transgressions It is also termed a vertue whereby we attaine to speak no otherwise with our touÌ„gs then our harts do conceaue which consisteth not in glosing speaches or sugred melody proceeding onely from the brimme of the mouth This excellent champion lieth not hidden nor obscured with any cloudy mist but shineth in the greatest darknes yet hiddeÌ„ vnder a Chaos like the Mineral which lieth not vpoÌ„ the face of the earth that euery one should carelesly without any paines find it but in the bowels of the earth secretly hidden to that purpose that those which were willing to attaine it should toyle labour in the getting therof So is this vertue enclosed and compassed within the vale of blessednes to the which what man soeuer wil knock at that heauenly palace shall haue enterance This is the right square of speach which effecteth stratagems in the harts of men wherfore let all christians endeuour to the artaining thereof that they may boldly approch before the tribunal seate be accepted before God otherwise they shall be disinherited as bastards and vnlawfull heires For none is accepted before God but hee that hath no guile and speaketh the truth from his hart When as Pythagoras the Philosopher disputed of diuers matters hee said that two thinges were diuinely giuen to man the one was to embrace trueth the other to do good turnes which both were to bee compared to the workes of the immortal gods So likewise Demosthenes beeing demaunded what men had that most resembled God he answered To be charitable and embrace the trueth Concluding that in all estates and amongst all degrees nothing could bee rightly established or by due course obserued without this vertue which needeth no help of any eloqueÌ„t Orator but is sufficient of it selfe to effect all things Iohn Baptist was such a louer of this truth that he doubted not to tell King Herod openly of his incest the which of all meÌ„ ought in like maner to be of so great account and reputation that neither losse of goods hazard or dammage of life should cause them to forsake it by which meanes they might bee acceptable seruants vnto their masters 1 Trueth hath no need to impaire for it is a sure pledge a shield that is neuer pearced a flower that neuer dieth a stately stay that feares no frowne a port that yeelds no daunger 2 Truth is the onely anchor whereon all things depend the Carde whereby wee saile the sweete balme whereby wee are cured the strong towre whereon wee rest the glistering light that lighteth vs the only shield of our defence 3 Trueth may incurre blame but neuer shamed whose priuiledge is such that wheÌ„ time may seeme to crop her wings then as immortall she taketh her defence 4 Trueth is a sure pledge to maintaine iustice to gouerne a common weale to kill hate to nourish vnity to disclose secrets Of Friendship Cap. 31. FRiendship ingenerall is a mutuall and secrete good will of those which do affectionat each other and endeuor to profit and better the good more particularly it is termed a vertue by which good and learned men for conformity and likenes of maners are conglutinated vnited in charity and loue This connection of sundry willes and mutual consent of minds is hardly to be found vnlesse it be betweene good men and withall cannot be found without vertue because as Aristotle saieth Friendship is a vertue ioyned to vertue requireth equality Wherfore in all that be good this friendship cannot be except they be of like coÌ„dition equal degree and not exceeding one an other in age for where there is repugnance of nature there may be no amity because it is an entire consent of willes and degrees In respect hereof Aristotle saith that friendship hath three obiects that is Honesty profit and

of warre dignity renowne the ioy of peace and in a well established gouernmeÌ„t an anchor to both without which no life is quiet no estate well staied nor no affaires rightly managed Wherefore they that wish the want hereof and refuse the conditions may rightly be said to deserue the sword of warre which no man except he be void of reason senceles would willingly desire for as Cicero saith there is nothing so much to bee wished as peace by which not onely those things which haue sence in theÌ„ by nature but also the very walles and houses do seeme to glory reioyce thereat for when there is no trouble of warre the spirit is quiet fitte for euery kind of honest rest iustice florisheth vertue sheweth her effects vice languisheth the zeale of pity encreaseth the discipline of the Church is authorised both the noble and meane man preserueth gouerneth his wealth trade and trafficke is free briefly euery one receiueth good and commodity so coÌ„sequently the whole body of the common welth Archidamus king of Lacedemonia knowing well the effects of peace and warre here briefly touched by vs and hearing that the Elians sent succour to the Archadians to warre against him tooke occasion to write vnto them after the Laconicall maner in steade of a long discourse Archedamus to the Elians peace is a goodly thing And an other time he gaue a notable testimony how farre he preferred peace before warre when he made answere to one that coÌ„mended him because he had obtained a battaile against the foresaid Archadians It had bene better if wee had ouercome them by prudence rather then by force euery prince that desireth war stirreth vp against himself both the hatred weapons of his neighbor he vexeth his subiects vnworthily seeking rather to rule ouer them by violence then to gaine their good wil by iustice he quite ouerthroweth his countrey 1 Peace triuÌ„pheth where reason ruleth and security raigneth where wisdome directeth 2 It is a signe of godlines to be at peace with men and at warre with vices 3 Peace from the mouth of a tyrant is often promised but seldome performed Hauing layed downe somewhat of the vertues which are the cause of the flourishing estate of a CoÌ„mon wealth it followeth in briefe of the vices which are the destruction and vtter ruine of all gouernments and of euery Common wealth Of Idlenes Cap. 35. IDlenes is a feare of labour desisting from necessary actions both of body and mind it is the onely nurse norisher of sensual appetite and the sincke which entertaineth all the filthy chanels of vices and infecteth the mind with many mischiefes and the sole maintainer of youthly affectioÌ„s They therfore that doe nothing saieth Cicero learne to do ill and through idlenesse the bodies mindes of men languish away but by labour great things are obtained yet trauaile is a worke that continueth after death therefore it was well ordeined in the primitiue Church that euery one should liue of his owne labour sweat of his owne brow that the idle slouthfull might not consume vnprofitably the goods of the earth which reason brought in that auncient Romane edict mentioned by Cicero in his booke of Lawes that no Romane should go through the streets of the citie vnlesse he caried with him the badge of that trade whereby he liued insomuch that Marcus Aurelius speaking of the diligence of the Romanes writeth that all of theÌ„ followed their labour It is our duty therefore to abide firme and constant in that good coÌ„mendable kind of life which we haue chosen from the beginning so that the end therof be to liue well and let vs shunne idlenes in such sorte as to say with Cato that it is one thing whereof we ought to repent vs most if we know that we haue spent a whole day wherin we haue neither done nor learned any good thing Phocilides minding to instruct vs in this matter saide that in the euening we ought not to sleepe before we haue thrise called to memory whatsoeuer wee haue done the same day repenting vs of the euill and reioycing in our well dooing Apelles the chiefest paynter that euer was would not suffer one day to passe without drawyng some line meaning thereby as hee saide to fight against idlenesse as with an enemy Eleas King of Scythia saide That hee deemed himself to differ nothing from his horse-keeper when hee was idle Dionisius the elder being demanded if hee was neuer idle answered God keepe mee froÌ„ that horrible vice for as a bow according to the common Prouerbe is broken by keeping it in too much bending so is the soule through too much idlenesse This is that which Masinissa the AphricaÌ„ would learnedly teach vs of whoÌ„ Polibius writeth that he died when hee was fourescore and 10. yeeres of age leauing behind him a sonne that was but foure yeeres old a little before hee died after he had discoÌ„fited the Carthaginians in a maine battell hee was seene the next day eating of course browne bread saying to some that maruailed therat That as yron is bright and shineth as long as it is vsed by the hande of man and as a house falleth to decay wherein no man dwelleth as Sophocles saith so fareth it with this brightnesse and glistring light of the soule wherby we discourse vnderstand and remember The same reason moued Xerxes father to say to Darius that in perilous times and dangerous affaires he increased in wisdome Likewise politicall knowledge is so excellent a prudence settled minde iustice experience as knoweth full well how to make choise of and to take fit time and opportunity in all things that happen which cannot be maintained but by practise managing of affaires by discoursing and iudging Now to conclude our present treatise seing we know that we are borne to all vertuous actions let vs flie from idlenes and slouth the welspring of al iniustice and pouerty the stirrers vp of infinite passions in the soule and the procurers of many diseases in the body euen to the vtter destructioÌ„ of men And let vs embrace diligeÌ„ce care trauell and study which are sure guides to lead vs to that end for which wee ought to liue wherin consisteth all the happines and coÌ„tentation of the life of good men and let vs not dout but that all time otherwise spent is lost time knowing that all times in respect of themselues are like but that which is imploied in vertue in regard of vs and that which is vnprofitably wasted in vices is naught 1 Idlenes maketh of men women of women beasts of beasts monsters 2 To fly with idlenes froÌ„ that wee should follow is to follow our own destruction 3 To idlenes belongeth correction to correction amendment to amendment reward Of Pleasures and delight Cap. 36. DElight is a pleasure that moueth and tickleth our senses raysing our hopes on hilles of high desire which quickly fadeth vanquisheth away and

better sort for their hauty insolent pride who will admit no coequall or second Such a one was Sesostris who was so proud haughty that whensoeuer he went to the temple or any whither in publike caused his chariot to be drawne by foure tributary Kinges or great Lords instead of horses shewing thereby that none of the other kings or captaines were to be compared to him in vertue and prowesse And this sorte of enuy is somewhat tolerable Some others are enuied being promoted to honour and dignity or increasing in wealth substance so likewise the good of the euill lewd sort are hated for their goodnes and vertue which vice is intolerable and as vnsit to be in the Common weale as a coward in warres wherfore saith a worthy man named Demorâ—s that the lawes did not forbid euery man to liue according to his owne wished desire vnlesse the one were enuious iniurious to the other meaning that enuy was the onely beginner and stirrer vp of hatred and of other vices Such was the enuy of Themistocles who repined and was puffed vp with great enuy when he perceyued Melciades to be honoured for his conquest that he could not take quiet rest and beyng demaunded what might be the cause thereof answered that the triumphes of Melciades would not suffer him to take any rest Wherein he shewed himself a vitious man and worthy of reproch But on the coÌ„trary side Socrates being told that he was enuied of one appeased his anger and answered It is not material alleadging The harme will be his and not mine for both his owne ill hap and my good successe shall torment and put him to paine Adding that of Horace Inuidus alterius rebus macrescit opimis The enuious man pines away to see an others prosperity 1 A discreet man had rather be enuied for prouident sparing then pitied for his prodigall spending 2 Enuy is the daughter of pride the companioÌ„ of magnificence the beginner of secrete sedition the perpetual corrupter of vertue 3 Enuy swalloweth vp the greatest part of her own poison 4 The enuious man that carieth hatred in his face and folly in his head is combred with two wormes the one fretteth life the other consumeth goods Of Couetousnes Cap. 40. COuetousnes is a deformity of the soule wherby a man most greedily desireth to heape riches froÌ„ all partes without measure regarding not how vniustly hee detaineth goods belonging vnto others so that he may augmeÌ„t his riches which he gathereth with great trauailes keepeth them with more daÌ„ger The couetous man is alwaies ready to aske but slow to giue and bold to deny all that hee spendeth he thinketh it lost and after expense he is full of sorrow full of complaints froward and hard to please hee is prest with care sigheth through the remembraunce of that which is spent he is troubled in minde tormented in body if ought goe from him it is much against his will GOD wote hee maketh his owne gifts glorious and embraceth not that which hee receiueth from others he giueth in hope to receiue and of his giftes he maketh his gaine he is free of expense where others beare the charge very sparing in spending of his owne he forbeareth his food his treasure to encrease he pineth his body to multiply his gaine hee putteth backe his hand when hee ought to giue but he stretcheth it farre forth when he is to receiue any thing howbeit the wealth substance of the vnrighteous shal be dried vp as a riuer because goods euill gotten are soone againe consumed for it is a iust iudgement that wealth of euill beginning should haue an euill ending that those things which be vniustly gathered should bee vniustly and vnthriftily scattered The couetous man hath therefore his condemnation in this life and in the life to come Tantalus as the poet saieth thirsteth amidst the waters euen so the couetous man staÌ„deth in need amoÌ„gst all his great wealth to whom that which hee hath doth as much good as that which he hath not because hee neuer vseth it but alwaies gapeth after things not as yet obtained hee is saieth the Wise man as though hee were rich when he hath nothing and is as though hee were poore when he flourisheth in welth The couetous man the pit of hell do both of theÌ„ deuoure but they do not digest they receiue both but they doe not render againe the niggard doth neither pitie those that suffer affliction nor yet haue compassion of those that are in misery but hee forgetteth his dutie to GOD and the due to his neighbour seeking his owne harme and disquietnesse for hee holdeth backe the due vnto God he denyeth to his neighbour things necessary and withdraweth from himselfe things that be needfull he is vnthankfull to GOD vnkinde to his neighbour cruell to himselfe To what vse hath the couetous man substaunce and to what end hath the spitefull malitious man gold how can he that is euill to himselfe be good to others Or he that taketh no profite of his owne gotten goods He that hath the substaunce of this worlde and seeth his brother in necessity and shutteth vp his compassion from him howe dwelleth the loue of GOD in him For hee loueth not his neighbour as himselfe whom he suffereth to perish for hunger and consume for neede neyther doth he loue God aboue all thinges who more then God respecteth gold and siluer 1 The couetous man bettereth no man and worse befriendeth himselfe 2 A couetous mans purse is the deuils mouth his life is to liue a begger and his end to die in want 3 Riches gathered by the couetous are lightly wasted by the prodigall person 4 The couetous man can learne no truth because hee lotheth the truth Of Vsury Cap. 41. VSury is an actiue element that consumeth all the fewell that is layed vpon it gnawing the detters to the bones and sucketh out the bloud marrow from them ingendring money of mony contrary to the disposition of nature and holding a disordinate desire of wealth of which it may be said as it was to Alexander of the Scythians What needest thou of riches which constraine thee alwaies to desire thou art the first which of abuÌ„dance hast made indigence to the end that by possessing more thou mightest with more ease by vnlawfull vsury enioy that thou hast not This vice is so lothsome and contrary to equity and reason that all nations which were led by the instinct of nature haue alwaies abhorred and coÌ„demned it in so much as the conditioÌ„ of theeues hath bin more tolerated then vsury for theft was wont to be punished but with double restitution but vsury with quadruple and to speake truly these rich gallant vsurers do more robbe the people purloine from them then all the publike theeues that are made examples of iustice in the world It is to be wished that some would examine vsurers books make a

against the Macedonians at the perswasion of Leosthenes and being demaÌ„ded wheÌ„ would he counsaile the Athenians to warre When I see quoth he that the yoong men are fully resolued to leaue their riot that rich men contribute money willingly and Orators abstaine from robbing the Common welth Neuertheles the crime was leuied against his counsell and many wondring at the greatnes and beauty thereof asked him how hee liked that preparation It is faire for one brunt said Phocion but I feare the returne and continuance of the warre because I doe perceyue that the city hath no other meanes to get money or other furniture or men of warre besides those And his foresight was approued by the euent for although Leosthenes prospered in the beginning of his enterprise wherupon Phocion being demauÌ„ded whether hee would not gladly haue done al those great and excellent things answered that he would but not haue omitted that counsell which he gaue yet in the end hee was slaine in the voyage the Grecian army ouerthrowne by Antipater Crateres too Macedonians and the city of Athens brought to that extremity that it was constrained to send a blanke for capitulatioÌ„ of peace to receiue within it a garrison of strangers Thus it falleth out coÌ„monly to those that seeke for warre by al means either by right or by wrong 1 Warre should be considerately beguÌ„ but speedily ended 2 The euents of warre are doubtfull but the dammage certaine 3 Warre by might maketh his ancestors whoÌ„ he pleseth 4 Where there is confusion there is diuision both are the procurers of warre A Conclusion to the Magistrates Cap. 46. TO further the gouernmeÌ„t of a coÌ„mon welth many prouisoes may be inuented which must be aswell noted to the simple as to the careful magistrate vpon whoÌ„ relieth the charge hereof not applying himselfe outwardly to that which his conscience inwardly reprooueth lest hee should be said wilfully to resist the lawe of God What greater felicity can happen to any earthly wight when hee is by the highest Father pressed with care of ciuil regiment that wholy dependeth vpon vertue and onely for the accoÌ„plishment therof is put in vre then as beyng surcharged with this great burden or ouerladen with it to find a comfort to mitigate his distresse tempered with a mild medicine of hope that rooteth out the caÌ„kred flesh of despaire with the plaster of trust In this forme of gouernment in the floorishing state of all people by the reforming of all degrees it is good to strike the stith whilst the yron is hote and amend al faults while they are green and fresh which may not be but by the seruitude of laws also to prouide that in all points the common sort bee tractable and obedient and the magistrates diligent and careful to rule as conscience and duty bindeth theÌ„ which being once stained with iniustice is alwaies tied with a guilty remorse Otherwise if they practise discreetly reuerently those things that are godly and lawfull that their consciences may bee cleere and others by their doings not offended then it may bee said generally as it was of the great king of Muscouy who was thought to controll all the Monarches of the world hauing gotten such authority ouer his owne subiects as well ecclesiasticall as secular to whome it was lawfull to dispose as it were at his pleasure of their liues and goods no man being willing to gainesay him they also confessing publikly openly his imperiall regiment alledging withall that the will of their Prince was the will of God and all what soeuer he did they acknowledging it to bee done by diuine prouidence Hee is said they The porter of Paradise The chamberlain of God and the executor of his will By which meanes he grewe so mighty within a litle while that all his neighbours which were the Tartarians Sueuians yea and the Turks themselues canoniz'd him Where such loue and obedieÌ„ce is wrought in subiects towardes their soueraigne and of the soueraigne towards his subiects there shall vertue enioy her freedome and possesse her priuiledge by the rights of law all the people shall flourish with equity Iustice shall maintaine peace peace shall procure security security shall nourish wealth wealth felicity Where want hereof breedes a flatte denial or not like sufficiency to all in respect of this defect let none be dismaied at his small talent or grudge at an others greater prosperity for without doubt nature hath by her secrete motion denied none some perfect quality to supply that want which in himselfe breedes discontent or mislike for eueÌ„ as the fish hauing no eares hath most cleere eyes so though want of dignity bee a disgrace to some though want of coyne discontent diuers though lacke of wealth impaires the credite of many yet nature hath supplied that outward ornameÌ„t with such an internall guerdon as a loyall and a louing heart guided with constancy willingly dyeth for the good of the common wealth or spendeth all his time in the procuring of the security thereof But on the contrariside if the communalties continue rude stifnecked in behauiour reclaiming against the precepts of vertue or if officers or magistrates securely neglect the execution of lawes then will the want of gouernment breed liceÌ„tious liberty liberty procure opeÌ„ wrong wroÌ„g doing escape scotfree wherby the people as taking hart at grasse are encouraged vnto lasciuious lewdnes the most part shall be oppressed with violeÌ„ce by lawlesse practises robberies intolerable oppressions the silly simple shall be quelled with extremities and pressed with open wroÌ„gs the chiefest of all shall enioy securely neyther life nor goods to the great dishonour of officers and vtter disparagement and scandall of the Common wealth FINIS Aristotle Aristotle de anima lib. 2. August Arist politic Cicer. off lib. 1. Arist po ã€ˆâ€¦ã€‰ Plato Homer Odiss Trogus Pomp. Dictis Cretens Plutarc Arist Po lit lib. 3. ã€ˆâ—Šã€‰ de origine iur ã€ˆâ—Šã€‰ exâ—â—â—â—â— vsquâ— ad Â§. Cicero Cicero et Floren. Homer Gen. 11. Plato de legibus ff de off presil coÌ„gruit in princ autem de mendatis princ Â§. deinde conueniens col 3. Vt autem de coÌ„sangui vt e. infra Â§ quia igitur col 6. Vt. l. si pri in fi cum l. sequent ff de adop ff de iure l. preponebat de fideius l. mortuo Ad idem ex de off oc c. quoniaÌ„ plerisque hoc ver determinatuÌ„ vii q. I. cum apibuâ— Bart. tract de regimine ciuitat L. hac coÌ„sultissima infi et ar c. de testi l. iure l. hac coÌ„sultissima infi et ar c. de testi l. iure If. de iust iure â— 1. Cicero Aristot Instit li. 1. Arist Ethic. li. 1. cap. 4. Cicero Plato Cicero Aristot Ethi Plutarc Agesilaus Plutarc Socrat. Deut. ca. 16. August Valerius li. 9. c. 3. Aristot. Trogus Pomp. Aristot Aristot Politic. Herodo Iustinianus institu lib. 1. Iustinian lib. 1. Cicero Pythago Cicero Terence Aristot Socrat. in Phoed. Aristot Politic. cap. 8. 9. Plato in Tymaeâ— Gen. 41. Cicero Cicero Plato Cicer. offic Gen. 14. Laerti lib. 6. Guid. vitu vicen ex Suet. Aristot Plutarc Laertius Iustin de iustitia iure Trogus Pomp. Cicer. pro Plan. Elia. lib. 12. Maximius Mat. 14 Mark 6 Aristo Ethic. Erasm lib. 3. Gen. 3. Gen. 25. Gen. 40. Mat. 14 Dan. 5.

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